{"1": {"fulltext": "BS 2361\\n.G6\\nCopy 1", "height": "3688", "width": "2320", "jp2-path": "biblicaltheology00goul_0001.jp2"}, "2": {"fulltext": "BS 2361\\n.G6\\nCopy 1", "height": "3504", "width": "2340", "jp2-path": "biblicaltheology00goul_0002.jp2"}, "3": {"fulltext": "", "height": "3557", "width": "2442", "jp2-path": "biblicaltheology00goul_0003.jp2"}, "4": {"fulltext": "LIBRARY OF CONGRESS.\\nChap. Copyi iglit No.\\nShelfAGr__43_.\\nUNITED STATES OF AMERICA.", "height": "3460", "width": "2376", "jp2-path": "biblicaltheology00goul_0004.jp2"}, "5": {"fulltext": "", "height": "3468", "width": "2272", "jp2-path": "biblicaltheology00goul_0005.jp2"}, "6": {"fulltext": "", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0006.jp2"}, "7": {"fulltext": "EDITED BY\\nSHAILER MATHEWS\\nTHE BIBLICAL THEOLOGY OF\\nTHE NEW TESTAMENT", "height": "3508", "width": "2244", "jp2-path": "biblicaltheology00goul_0007.jp2"}, "8": {"fulltext": "^^y^", "height": "3512", "width": "2344", "jp2-path": "biblicaltheology00goul_0008.jp2"}, "9": {"fulltext": "THE BIBLICAL THEOLOGY OF\\nTHE NEW TESTAMENT\\nBY\\nEZRA P. GOULD, D.D.\\nAUTHOR OF a CRITICAL AND EXEGETICAL COMMENTARY\\nON THE GOSPEL OF MARK\\nTHE MACMILLAN COMPANY\\nLONDON: MACMILLAN CO., Ltd.\\n1900\\nAll rights reserved", "height": "3500", "width": "2228", "jp2-path": "biblicaltheology00goul_0009.jp2"}, "10": {"fulltext": "15675\\nLibrary of Congress\\nTwo Copies RecEivEo\\nJUL 7 1900\\nCoDv right entiy\\nSECOND COPY.\\nDfcliveied lo\\nOROtS DIVISION,\\nJUL 19 1900\\n^9^\\n.(X^\\ni\\\\\\n6 5320\\nCopyright, 1900,\\nBy the MACMILLAN COMPANY.\\nNorfajooU l^reas\\nJ. S. CuBhing Co. Berwick Si Smith\\nNorwood Mass. U.S.A.", "height": "3516", "width": "2328", "jp2-path": "biblicaltheology00goul_0010.jp2"}, "11": {"fulltext": "PREFACE\\nThe author hereby makes his acknowledgments to\\nthe Editor for very important help in the preparation\\nof this book, quite out of the line -of his required work.\\nOwing to the very severe illness of the author, the\\neditor has prepared the bibliographical notes, which\\nare not only difficult of preparation, but in this case\\nextremely helpful.\\nThe material for the note on justification was very\\nkindly contributed by Professor E. W. Micou, D.D,,\\nof Alexandria Theological Seminary, a former col-\\nleague of the author at the Protestant Episcopal\\nDivinity School in Philadelphia, and by Dr. McGif-\\nfert of Union Theological Seminary.\\nThis book is the result of studies in Introduction\\nto the books of the I^ew Testament pursued by the\\nauthor with his classes in the Philadelphia Divinity\\nSchool. In these lectures he undertook to find his way\\nthrough the New Testament, just as the critics have\\nfound a way for us through the Old Testament. Their\\nsuccess in this work in the Old Testament has only\\nmade more conspicuous the failure to do satisfactory\\nwork of the same kind in the New Testament.\\nv", "height": "3496", "width": "2220", "jp2-path": "biblicaltheology00goul_0011.jp2"}, "12": {"fulltext": "VI PREFACE\\nThe author sends out this small treatise with con-\\nsiderable diffidence, but also with some confidence\\nthat it may enable students to do what he set out\\nto do yiz. to find their way through the New\\nTestament.\\nE. P. GOULD.\\nSt. George s, New York,\\nJune 20, 1900.", "height": "3512", "width": "2352", "jp2-path": "biblicaltheology00goul_0012.jp2"}, "13": {"fulltext": "CONTENTS\\nPAOB\\nIntroduction 1\\nPresuppositions Groups of New Testament books\\nSynoptic Gospels, teaching of our Lord early chap-\\nters of Acts, early teaching of the Twelve; Paul s\\nwritings, including Galatians, Romans, 1 and 2 Cor-\\ninthians, Philippians, Philemon, and possibly 1 and 2\\nThessalonians later writings of the Twelve, Synop-\\ntics, James, 1 Peter, Pauline, and Apocalypse, Anti-\\nPauline Alexandrian writings, Cokissians, Ephesians,\\nPastoral Epistles, Hebrews, 2 Peter, Jude, and Johan-\\nnean writings.\\nPART I\\nTEACHING OF JESUS\\nCHAPTER I\\nIntroduction 7\\nSource; Synoptics, not fourth Gospel Origin of\\nSynoptics apostolic, but not early apostolic Subject\\nof teaching, Kingdom of God Jesus transformation\\nof the current idea.\\nCHAPTER II\\nGod 13\\nDivine unity and righteousness taught by Judaism\\nJesus adds Divine graciousness God s Father-\\nhood A King who serves his people The law of\\nlove This law exacting as well as gracious,\\nvii", "height": "3516", "width": "2236", "jp2-path": "biblicaltheology00goul_0013.jp2"}, "14": {"fulltext": "Vlll CONTENTS\\nCHAPTER III\\nPAGE\\nThe Kingdom of God 24\\nObedience condition of membership Agents of its\\nenforcement: the truth, self-propagating power of\\ngood, and the sense of God Law liberalised, but\\nmade more exacting Emancipating effect of this\\nteaching Jesus belongs in the line of prophets.\\nCHAPTER IV\\nJesus Estimate of Himself 34\\nJesus authority representative He seeks to estab-\\nlish the Kingdom of God His power derived from\\nGod Titles Son of Man and Son of God both\\nMessianic titles, but derived from his consciousness\\nof relation to man and God.\\nCHAPTER V\\nJesus Conception of Man 40\\nMan a sinner, but his capacity for righteousness\\nthe more important fact Teaching of the parables.\\nCHAPTER VI\\nDoctrine of Last Things 44\\nPrediction of the end of the age, not of the world\\nThe destruction of Jerusalem predicted as one of a\\ncontinuous series of judgments, and the coming of\\nJesus in connection with it also one of a series The\\nfinal end not judgment, but complete redemption.", "height": "3548", "width": "2372", "jp2-path": "biblicaltheology00goul_0014.jp2"}, "15": {"fulltext": "CONTENTS IX\\nPAET II\\nTHE TEACHING OF THE TWELVE\\nPAGE\\nThe Apostles 51\\nDifference between early and later teaching For-\\nmer found in early chapters of Acts Contents of\\nteaching Resurrection and exaltation of Jesus\\nDifference between present and final exaltation\\nDifficulty of his death removed by resurrection Re-\\nversion to Jewish Messianism in this doctrine of\\nfinal exaltation, and to Jewish ceremonialism in\\nworship Summary.\\nPAET III\\nTHE TEACHING OF PAUL\\nCHAPTER I\\nSin and the Law 58\\nRevolutionary character of Paulinism A new\\nrighteousness Involves freedom from ceremonial\\nlaw This liberalism opposed by Jewish church\\nArgument against their narrowness involves freedom\\nfrom entire law New principle of righteousness,\\nfaith Rendered necessary by sin Sin universal,\\noriginates in primary sin of Adam, and located in the\\nflesh Man himself, the ego, not invaded by it.\\nCHAPTER II\\nThe Righteousness of Faith 66\\nThis righteousness not normal inferior to legal\\nrighteousness, but real Justification not a judicial", "height": "3516", "width": "2212", "jp2-path": "biblicaltheology00goul_0015.jp2"}, "16": {"fulltext": "CONTENTS\\nPAGE\\nterm Faith the principle of righteousness because it\\nconnects man with Christ, or before Christ witli God\\nThis connection with the crucified Christ His\\ndeath both atoning and morally curative, but espe-\\ncially the latter Penalty of sin physical death, from\\nwhich we are delivered through the death and resur-\\nrection of Christ and spiritual death, from which we\\nare delivered by the spiritual working of the same\\nfacts.\\nCHAPTER III\\nThe Holy Spirit in the Work of Redemption 81\\nSalvation completed with our Lord s reappearance\\nPledge of this in this world the gift of the Holy\\nSpirit Its work the redemption of the spirit Iden-\\ntification of Christ with the Spirit, who is made the\\nDivine emanation incarnate in Jesus.\\nCHAPTER IV\\nCompletion or the Work or Salvation 85\\nSalvation completed in the redemption of the body\\nPresent body subject to decay and sin New body\\nincorruptible and fitted for man s higher spiritual\\npart. New world as well as new body This closes\\nthe Messianic reign, and Jesus becomes subject to the\\nFather This result to take place within that gen-\\neration.\\nCHAPTER V\\nThe Pauline Christologt 92\\nPaul emphasises the death and resurrection of Jesus,\\nnot his life Our Lord becomes thus a mystical\\nbeing, coming from previous heavenly life The form\\nof this heavenly existence the Holy Spirit Jesus", "height": "3536", "width": "2324", "jp2-path": "biblicaltheology00goul_0016.jp2"}, "17": {"fulltext": "CONTENTS XI\\nPAGE\\npower to save men due to his humanity, not to his\\npreexistence Doctrine of our Lord s person in Phil,\\nii. 5-11 develops, but does not change, the doctrine\\nof the earlier epistles.\\nPAET IV\\nTHE LATER APOSTOLIC WRITINGS\\nCHAPTER I\\nAuthenticity of James and 1 Peter 102\\nLiberalism of both epistles inconsistent with earlier\\napostolic teaching, but provided for by the change in\\nthat teaching shown especially in the Synoptical\\nGospels.\\nCHAPTER II\\nThe Teaching of James 110\\nChristian characterised by possession of the word\\nof truth Doctrine contains answer to the question,\\nwhat he shall do with this word Its controversial\\nuse deprecated, and even hearing and believing, or\\nconfession, without obedience insufficient True wor-\\nship consists in this obedience Undue respect for\\nthe rich and the controversial spirit Justification by\\nfaith and works, not by faith without works Doc-\\ntrine of a law of freedom, not of freedom from law\\nThis freedom derived from view of the Divine gra-\\nciousness Jesus the object of a faith, the fruit of\\nwhich is the works of the kingdom of God.\\nCHAPTER III\\nThe Teaching of 1 Peter 119\\nEpistle addressed to the Gentiles The general\\nsubject the hope of the early Church of the early reap-", "height": "3524", "width": "2212", "jp2-path": "biblicaltheology00goul_0017.jp2"}, "18": {"fulltext": "XU CONTENTS\\nPAGE\\npearance of our Lord, based on his resurrection\\nCondition meantime that of sufferer in a hostile world\\nAppeal for righteousness drawn from present\\ncondition of suffering and the future hope Warning\\nagainst sin which will justify the world s hostility\\nThe hope belongs only to those who endure suffering\\nin the spirit of Christ Redemption through the\\ndeath of Christ from sin itself, not primarily from\\npenalty Redemption corporate, not merely indi-\\nvidual The new life, begotten and nourished by the\\nword of God Repetition of Pauline doctrine of Christ\\nas an indwelling power, involving his exaltation.\\nCHAPTER IV\\nThe Apocalypse 125\\nThe extreme Anti-Paulinism and general external-\\nism of the book Difficulty of associating the book\\nwith the Apostle John or with the fourth Gospel\\nContents Messianism element of revenge uni-\\nversalism Messianic salvation Death of Christ em-\\nphasised, but the expiatory element eliminated. Our\\nLord called the Lamb, but given the cruel quali-\\nties of a lion Traces of Paulinism and Alexandrian-\\nism indicate composite authorship.\\nPAET V\\nTHE NON-JOHANNEAN WRITINGS OF THE\\nALEXANDRIAN PERIOD\\nCHAPTER I\\nEphesians and Colossians 132\\nNatural that Alexandrianism should replace Paulin-\\nism in the Gentile churches Denial of Pauline\\nauthorship of Ephesians and Colossians makes them\\npseudonymous. Difference from Pauline writings,", "height": "3536", "width": "2384", "jp2-path": "biblicaltheology00goul_0018.jp2"}, "19": {"fulltext": "CONTENTS Xlll\\nPAGE\\nfirst, in style and second in speculative method\\nFalse gnosis subordinating Jesus to angels replaced\\nwith true gnosis exalting Jesus This gnosis Alexan-\\ndrian Jesus appears in it as the fulness and recon-\\nciliation of all things Faith in him replaces asceticism\\nof false gnosis Ephesians subordinates controversial\\npurpose of this doctrine, and emphasises the unity of\\nall things secured by it Due not to Christ s place\\nin redemption, but in creation These writings pre-\\nsuppose Paulinism and come next to that in develop-\\nment of New Testament thought Emphasis of the\\nChurch idea.\\nCHAPTER II\\nThe Pastoral Epistles 142\\nEmphasis of ecclesiastical authority Beginning of\\ncreeds Authority appealed to against the false gnos-\\nticism and legalism appearing in Ephesians and\\nColossians Moral teaching urgent, but perfunctory\\nChristology simple Doctrine of salvation ethical\\nSimplicity a reaction f rom_ doctrinal excess Ad-\\nvanced ecclesiasticism.\\nCHAPTER m\\n2 Peter and Jude 151\\n2 Peter not by the same author as 1 Peter Em-\\nphasis of knowledge Knowledge has for its object\\nJesus Christ, and for its source the eye-witness of the\\napostles Testimony of prophetic scriptures Epis-\\ntle a pseudonymous prophecy against antinomian\\nheresy and against doubt of Lord s reappearance\\nChristology simple and doctrine of salvation ethical\\nDoctrine of authority the modified view of Origen\\nIndications of late date.", "height": "3524", "width": "2228", "jp2-path": "biblicaltheology00goul_0019.jp2"}, "20": {"fulltext": "XIV CONTENTS\\nCHAPTER IV\\nPAGE\\nEpistle to the Hebrews 160\\nPauline authorship discredited Alexandrianism of\\nepistle appears in its allegorical interpretation, its doc-\\ntrine of types, and the application of these to prove\\nsuperiority of Christianity to Judaism Object of the\\nepistle to lead its readers to substitute sacrifice of\\nJesus for the Jewish sacrifices Superiority of the\\nSon over angels and Moses and the Jewish priesthood\\nComparison between Christ s high priesthood and\\nthe Jewish priesthood Contrast between the taber-\\nnacles belonging to the two systems Merging of the\\npriestly in the prophetic idea Rationale of the\\nIncarnation.\\nPAET VI\\nTHE JOHANNEAN WRITINGS\\nCHAPTER I\\nThe Fourth Gospel and the Synoptics 174\\nContrast between the Synoptic and the Johannean\\nrepresentation of our Lord s teaching Parallels be-\\ntween the fourth Gospel and the Synoptics.\\nCHAPTER II\\nThe Johannean Teaching 182\\nGeneral subject our Lord himself particular sub-\\nject his Messianic position Alexandrian meaning of\\nSon of God Incarnation involves humanising\\nof the Logos Supernaturalism in Jesus attributed\\nnot to the Logos, but to the Father, or the Spirit as", "height": "3532", "width": "2364", "jp2-path": "biblicaltheology00goul_0020.jp2"}, "21": {"fulltext": "CONTENTS XV\\nPAGE\\nthe agent of the Father Christ s memory of his\\npre existent state Jesus equality with God results\\nfrom his Sonship The work of our Lord his gift\\nto men of eternal life proceeding from himself\\nEternal life possible only to those who have an\\naffinity for the truth Their attitude to Jesus depend-\\nent on their previous attitude toward preceding truths\\nJesus identified with the various elements which\\nfeed life The moral and not the expiatory view of\\nhis sacrifice involved in this Faith in Jesus made to\\nsignify a belief in the eternal truth of things and a\\nbelief in God Difference between the Synoptical\\nemphasis of obedience as the work of God and the\\nJohannean emphasis of faith as the work of God\\nNo opposition of faith and works Meagre list of\\nvirtues The love commended is that of the brethren\\nFourth Gospel the Gospel of the contemplative life\\nIts defectiveness Fulness of statement about the\\nHoly Spirit Last things not emphasised, but brief\\nstatement of them coincides with general New Testa-\\nment statement including their nearness The exalta-\\ntion of our Lord s person in this book modified by its\\nAlexandrianism The Logos the principle of incarna-\\ntion in God and the Spirit the principle of immanence\\nPessimistic view of the world.\\nCHAPTER III\\nFirst Epistle of John 205\\nAuthorship that of the fourth Gospel Subject of\\nthe epistle the revelation of God in Christ, and the\\nobligation which this lays on the Christian Christ s\\ndeath puilfyiug and propitiatory Christians are not\\nto love the world, which is hopelessly evil Anti-\\nchrists Heresy taught by them identified with Ce-\\nrinthianism Antinomianism as well as false belief\\nof these heretics Men originally children of the", "height": "3524", "width": "2220", "jp2-path": "biblicaltheology00goul_0021.jp2"}, "22": {"fulltext": "XVI\\nCONTENTS\\nflesh and pass from this into the state of sons either\\nof God or of the devil Bias, however, toward the\\nlatter Love identified with God The sin unto\\ndeath The insistence on a correct belief in regard\\nto Jesus person indicates an advanced stage of the\\ngnostic faith and a late date.\\nSummary\\n213\\nIndex\\n219", "height": "3440", "width": "2380", "jp2-path": "biblicaltheology00goul_0022.jp2"}, "23": {"fulltext": "THE BIBLICAL THEOLOGY OF\\nTHE NEW TESTAMENT", "height": "3520", "width": "2196", "jp2-path": "biblicaltheology00goul_0023.jp2"}, "24": {"fulltext": "", "height": "3524", "width": "2396", "jp2-path": "biblicaltheology00goul_0024.jp2"}, "25": {"fulltext": "THE BIBLICAL THEOLOGY OF THE\\nNEW TESTAMENT\\nINTRODUCTION\\nTHE PRESUPPOSITIONS OF THE THEOLOGY OF THE\\nNEW TESTAMENT\\nBiblical Theology does not deal with the teaching Biblical\\nof the Bible as a whole, but with the doctrinal contents theology,\\nof each book or set of books. It presupposes that the\\nBible is not a single book, but a collection of books,\\nand that these books, while they have a certain very\\nimportant unity, owing to the presence in them of a\\ndivine element, are yet different from each other in the\\ndetails of their doctrinal teaching. This is quite the\\nmost important fact remaining to be learned in regard\\nto the Bible, that it is not a homogeneous unit, bat\\na collection of more or less heterogeneous units.\\nAmong the weighty results of modern biblical study,\\nthis is preeminent.\\nBiblical Theology has for its foundations. Criticism Its founda-\\nand Exegesis. Inasmuch as, for the purposes of this\\nstudy, the Bible is divided into groups of books, the\\nvery first thing is to determine the group to which\\neach book belongs. By ascribing to Paul books which\\ndo not belong to him, we enlarge the circle of his teach-\\ning unduly, and Paulinism proper is not so much\\nenlarged as debased. Then, there is no place where the\\ndifficulty of running before you are sent has been\\nshown so strikingly as in the attempts of men to\\nB 1", "height": "3516", "width": "2204", "jp2-path": "biblicaltheology00goul_0025.jp2"}, "26": {"fulltext": "NEW TESTAMENT THEOLOGY\\nSource of the\\nvariety of\\nelements\\nin N. T.\\ntheology.\\n1. The\\nantagonism\\nof Priest and\\nProphet.\\n2. The\\nantagonism\\nof Prophet\\nand Scribe.\\nteach Biblical Theology, who are not first and foremost\\ninterpreters.\\nThe variety of the elements which enter into the\\nNew Testament teachings, is rooted in the older\\nJewish literature. We have in that preceding litera-\\nture a series of contrasts, which have passed over into\\nthe New Testament literature, and which help us to\\ndivide the books into their different classes. These\\ncontrasts are as follows\\n1. The antagonism of Priest and Prophet. The\\npriest in religion represents the attempt to win God s\\nfavour, or to avert his displeasure, by something be-\\nsides obedience to his will, and especially by sacrifices\\nand offerings, and various ceremonial forms. He rep-\\nresents also the demand that these functions, being of\\nthe nature of mysteries, be performed by a sacred\\nclass. The prophet rejects the whole system, and\\ninsists that nothing is required of man, except right-\\neousness toward God and his fellow-man, and, if he is\\nnot living righteously, that he begin immediately. Man\\nbelongs to a spiritual order, and his obligations are\\ninward, not external. Singularly enough, this antag-\\nonism of two things lying almost beside each other in\\nthe Old Testament has been often overlooked, and\\nthey have been taken as coordinate parts of the one\\nJudaism. In their transfer to the New Testament,\\nthere is the same apparent coordination, and the same\\nreal antagonism.\\n2. The antagonism of Prophet and Scribe. This\\nantagonism is so generally recognised in the Gospels\\nas to need no argument here, only a statement of the\\ncharacter of the two contrasted forces in religion. The\\nprophet is the man who sees the spiritual side of\\nthings, and has courage and utterance to impress it on\\nhis generation. He has these gifts because he has the\\nvision of God, and hears his voice condemning the", "height": "3524", "width": "2392", "jp2-path": "biblicaltheology00goul_0026.jp2"}, "27": {"fulltext": "PRESUPPOSITIONS 3\\nsins of the prophet s own generation. The scribe on\\nthe other hand represents the idea that God ceased to\\nspeak to men at some time in the past, and he therefore\\nturns to the past for religious ideas. He is the tradi-\\ntionalist, and like Lot s wife, ever looking back, is\\nchanged into a pillar of stone. His instrument, more-\\nover, is a drag-net, and not a divining-rod. All canon-\\nical scripture is alike to him; the Levitical law as well\\nas the prophets who condemn it, except that being\\nhimself without the prophetic spirit, he prefers\\nLevitism.\\n3. The contrast of Prophet and Philosopher. These 3. The\\ntwo are not exactly opposed, but occupy different p^^^^jf ^L\\nspheres. The prophet is concerned only with that Philosopher,\\nside of divine or human being that eventuates in con-\\nduct. For instance, he dwells on the spiritual side of\\nman, but the incarnation of the spirit, and its origin,\\nbeing only speculative in their interest, he leaves\\nunsearched. The speculative side of Judaism is not\\nJewish, but comes only with the contact of Jew and\\nGreek in Alexandrianism. And the new element which\\nit introduces is a good example of the contrast of\\nphilosopher and prophet. The Jewish Scriptures\\nreveal the fact of creation. Alexandrianism discusses\\nthe process, starting with Platonic dualism and intro-\\nducing the Logos as the agent of the otherwise impos-\\nsible creation. Paul s discussion of the origin of sin is\\nanother example of the attempt to rationalise what the\\nprophet treats merely as a tremendous spiritual fact.\\nNow the note of inspiration, with its accompaniment\\nof authority, belongs only to the prophetic side of\\nScripture. Paul s discussion of sin falls into two parts,\\na description of the consciousness of sin in a man of abso-\\nlutely unique moral earnestness, and a rationale of sin\\nas a universal fact. In the one, he interests me greatly,\\nbut only in the other does he speak with authority.", "height": "3520", "width": "2204", "jp2-path": "biblicaltheology00goul_0027.jp2"}, "28": {"fulltext": "NEW TESTAMENT THEOLOGY\\n4. The\\ngrowth and\\ncontrasts of\\nthe Mes-\\nsianic idea.\\nThe five\\nhistorical\\ngroups of\\nthe N. T.\\nliterature.\\n1. The\\nSynoptic\\nGospels.\\n4. The growth and contrasts of the Messianic idea.\\nThe idea of which. Messianism is the final form, is that\\nof the coming greatness of the people of God. After\\nthe establishment of the Davidic dynasty, this destiny\\ncame to be identified with that of the Davidic line.\\nAfter the exile, it took the form of deliverance from\\nthe different powers to which the Jews were succes-\\nsively subject, and finally was expected at the hands of\\na mysterious heroic king in the Davidic line. This final\\nform is that of the Jewish Messiah in the New Testa-\\nment time. These are the particulars the general idea\\nis that of material greatness as the privilege and destiny\\nof the people of God. But meantime, the actual hard\\nfortune of the people, and especially of its best class,\\nwas teaching a different ideal of national greatness,\\nwhich finds expression in the Deutero-Isaiah. His\\nServant of Jehovah is just this pious remnant, this\\nspiritual elite of the nation, and he suffers because he\\nis possessed of this superior goodness, and in order to\\ndeliver the sinful majority. There is here the glim-\\nmering of a great truth, that to be the people of God\\nis the distinctive greatness of the Jewish nation, and\\nthat to suffer in that character is the culmination of\\nthe greatness.\\nThis contrast is the final shape in which the spirit-\\nual form of the religious idea is brought into conflict\\nwith its various opposites.\\nFor the purpose of the historical study necessitated\\nby Biblical Theology, the books of the New Testament\\nare divisible into the following groups\\n1. The Synoptic Gospels, containing the teaching of\\nour Lord. As we shall see hereafter, these writings\\nhave to be considered, not only with regard to the pur-\\npose of Jesus as the original source of this teaching,\\nbut also with regard to the purpose of the evangelists\\nthemselves. But their importance as a valid record of", "height": "3528", "width": "2380", "jp2-path": "biblicaltheology00goul_0028.jp2"}, "29": {"fulltext": "PBES UFPOSITIONS\\nour L\u00c2\u00a9rd s teaching is vastly greater than as a record\\nof the purposes of their authors.\\n2. The early teaching of the Twelve, of which the main\\nrecord is the discourses in the early chapters of the\\nActs. These chapters show us a lapse on the part of\\nthe Twelve from our Lord s teaching into Jewish Mes-\\nsianism, while Paul in Galatians shows us their lapse\\nfrom our Lord s liberalised treatment of the law, back\\ninto Mosaism.\\n3. PauVs writings, containing the earliest protest\\nagainst this lapse into Mosaism, but proclaiming also\\nfreedom from law as such. These writings include\\nGalatians, Romans, 1 and 2 Corinthians, Philippians,\\nand Philemon, and perhaps 1 and 2 Thessalonians.\\n4. The later writings of the Twelve, containing their\\nanswer to Paul s announcement of freedom from law\\nas such, and showing that the law itself, the real law\\nas distinguished from Mosaism, is a law of freedom.\\nThis group includes the Synoptics, which are written\\nto show Jesus tea ching about this matter, James,\\nand 1 Peter. The Apocalypse is an anti-Pauline writing\\nof the same period.\\n5. Tlie ivritings of the Alexandrian period. Alexan-\\ndrianism is Judaism modified by its contact with Hel-\\nlenism. Christianity became under its influence, first,\\nan angelology, involving a depreciation of our Lord s\\nperson: and secondly, a rehabilitation of the Logos\\ndoctrine, involving the exaltation of the person of\\nJesus by making him an incarnation of the Logos.\\nThese writings include (1) Colossians, Ephesians, the\\nPastoral Epistles, Hebrews, 2 Peter, Jude and (2) the\\nJohannean writings.\\nThe division thus made between these two groups\\nof writings is one rather of author than of general\\nphilosophical spirit. Li this the entire group is at\\none. The point of view, however, is markedly dif-\\n2. The early\\nteaching of\\nthe Twelve.\\n3. Paul s\\nwritings.\\n4. The later\\nwritings of\\nthe Twelve.\\n5. The writ-\\nings of the\\nAlexandrian\\nperiod.", "height": "3532", "width": "2228", "jp2-path": "biblicaltheology00goul_0029.jp2"}, "30": {"fulltext": "6 NEW TESTAMENT THEOLOGY\\nferent as regards doctrine and, in addition, the ecclesi-\\nastical element is less evident in the Johannean than\\nin most of the other Alexandrian writings of the canon.\\nFor this reason the Johannean literature is treated as\\na separate division.", "height": "3524", "width": "2320", "jp2-path": "biblicaltheology00goul_0030.jp2"}, "31": {"fulltext": "PART I\\nTEACHING OP JESUS AS REOOEDED IN THE\\nSYNOPTIO GOSPELS\\nCHAPTER I\\nINTRODUCTION\\nIt may be asked why this teaching is sought in the\\nSynoptics, and not also in the fourth Gospel. All of The\\nthem are Gospels, and all of them combine more or Synoptics as\\nless actual discourse with subjective elements. The the teaching\\nanswer is, that in the Synoptics actual discourse pre- Jesus,\\ndominates and subjective elements are minor and\\nincidental, while in John the subjective element pre-\\ndominates. Proof of this is to be found (a) in the\\nclose resemblance between the discourse of Jesus in\\nthe fourth Gospel and the other Johannean writings\\n(6) in the difference between the Synoptics and John\\nin important matters, such as the time of Jesus\\nannouncement of himself as the Messiah, in which\\nprobability is with the Synoptics (c) in the supremacy\\nand absoluteness of the teaching in the Synoptics.\\nAs to the origin of the Synoptic Gospels, tradition\\ntells us that Peter rehearsed the story of Jesus life Origin of the\\nto Mark, who put it into written form. Also that Synoptics.\\nMatthew wrote the Logia, or Discourses of our Lord,\\nin Hebrew (Aramaic). These are the two sources of\\n1 See especially Eusebius, Church History, iii, 39, and vl, 14.\\n7", "height": "3536", "width": "2236", "jp2-path": "biblicaltheology00goul_0031.jp2"}, "32": {"fulltext": "tion\\n8 NEW TESTAMENT THEOLOGY\\nour present Gospels, Mark s account being identical\\nwith our Markj and the main part, the trunk of the\\nother two Gospels, whil\u00c2\u00ab the Logia of Matthew is the\\nsource of the supplementary part of Matthew and\\nLuke.i\\nBut the notion that the Gospels are the product of\\nCriticism of tradition, or are the story frequently told by Peter\\nt!l!n in his preaching, and finally written out by Mark or,\\nindeed, that this story was in any sense familiar to\\nthe primitive Church, is contradicted by what we know\\nof the attitude of the Twelve, and of the church at\\nJerusalem toward the liberal notions of the Synoptics.\\nThe primitive Church was Judaistic in its belief; its\\nMessiah was Jewish, and its legalism was not that of\\nthe Prophets not even of the written law, but of the\\ntraditional law that is, was Pharisaic.^ Its attitude\\ntoward Paul on the one hand and James on the other,\\nas well as the traditions of the extreme legalism of\\nJames, are a sufficient indication of this.^ On the\\ncontrary, the Gospels are anti-Judaistic in their teach-\\ning, declaring the oral law, and parts of the written\\n1 For a general discussion, see Bruce, in Expositor s Greek\\nTestament; Stanton, Art. Gospels, in Hastings Dictionary\\nof the Bible; Sanday, Arts, in Expositor 1891, on A Survey\\nof tlie Synoptic Question Gould, Commentary on Mark,\\nxliv-xlix Woods, Studia Biblica, II, 59-104. The oral tradition\\ntheory is set forth by Wright, Composition of the Four Gospels,\\nand Westcott, Introduction to the Study of the Gospels; the\\ntwo-document theory, by Holtzmann, Einleitung in das N.T.,\\nand Weiss, Manual of Introduction to the N. T. Other works\\ncovering the subject are Hilgenfeld, Einleitung in das N. T.\\nZahn, Einleitung in das N. T. Godet, Introduction to the N. T.\\nGospel Collection and St. Matthew; Badham, The Formation\\nof the Gospels. For full discussion, see Bacon, Introduction, in\\nthis Series.\\n2 See, for instance. Acts 21 20.\\n3 These traditions as to James as given by Hegesippus are\\nto be found in Eusebius, Church History, ii, 23.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0032.jp2"}, "33": {"fulltext": "INTRODUCTION\\n9\\nlaw, to be lnunan traditions. At the same time, they\\nare very strict in their enforcement of the real law of\\nGod, insisting that obedience to that is the one condi-\\ntion, in fact the real meaning of membership in the\\nkingdom of heaven. Such teaching as this, or writ-\\nings embodying such teachings, could not have grown\\nin the soil of a Judaistic Church, nor could that Church\\nbe nourished by such teaching. But Peter in the early\\nperiod was Judaistic, not anti-Judaistic, and hence was\\nnot, in that period, the source of these anti-Judaistic\\nwritings. They are Pauline in their opposition to the\\nLevitical law, and anti-Pauline in their insistence on\\nobedience to the real law as the principle of righteous-\\nness and the condition of favour with God. The one\\nposition is as clearly marked as the other, and both are\\nequally intentional, reflecting the status of the writer,\\nas well as the Master whose teaching he records.\\nOn the other hand, so trustworthy and sympathetic\\na report must have come from the circle of the Twelve.\\nThe tradition of Petrine authorship is correct, but it\\nis a later, a converted, Peter, who had been moved by\\nwhat seemed to be the error in both the Jewish and\\nthe Pauline interpretation of the Gospel to recall the\\nwords of Jesus as the corrective of both. This is\\nequally true of the Logia of Mattliew, which is the\\nsupplementary source of our present Matthew and\\nLuke. Matthew, as the only publican among the\\nTwelve, would be specially fitted to report the parts\\nof Jesus teaching antagonistic to strict Pharisaism,\\nand at the same time, his position among the Twelve\\nwould make the early publication of such a collection\\nof sayings improbable.\\nOn the whole, this result of a careful induction of\\nthe New Testament facts is eminently satisfactory.\\nIt makes Paul the beginning of the movement in the\\nNew Testament Church toward a true understanding\\nThe Gospel\\nof Mark not\\nfrom the\\nJerusalem,\\nchurch.\\nThe Synoj)-\\ntics not the\\nproducts of\\nPaulinism.\\nYet hoth\\nMark and\\nthe Logia\\nare apos-\\ntolic.\\nSummary\\nthe relative\\nsignificance\\nof Peter,\\nPaul, and\\nJesus.", "height": "3532", "width": "2228", "jp2-path": "biblicaltheology00goul_0033.jp2"}, "34": {"fulltext": "10 NEW TESTAMENT THEOLOGY\\nof Jesus position, but by no means the end. He did\\nnot lead the Church back to that position, but he was\\nthe means of stirring up the original apostles to do\\nthat work. Secondarily, it is Peter, and not Paul, who\\nrestores to Christianity its proper balance and prima-\\nrily it is neither Paul nor Peter, but Jesus himself,\\nsince Peter is able to accomplish it by a sympathetic\\nreport of our Lord s teaching i. e., our Gospel of Mark.\\nThe King- The central subject in the teaching of Jesus as it is\\ndom of God. recorded in the Synoptic Gospels is the Kingdom of\\nGod. The importance of this term is shown (1) by\\nthe fact that whenever the teaching of Jesus is\\nsummed up in a single phrase, the phrase is the\\nKingdom of God (2) by the readiness with\\nwhich special subjects range themselves under this\\ngeneral head. It is assumed, evidently, that this sub-\\nject will be understood, that it is familiar to Jesus\\naudiences. It is necessary to consider this statement\\nin some detail. Among the Jews^ the kingdom of\\nThe God meant (a) the supremacy of Israel as the people\\nthought^ of God (b) the repentance of Israel, since their sin\\nwas what prevented their ascendency; (c) the inter-\\nvention of God, since their fall was due to his with-\\ndrawal (d) the appearance of a king in the Davidic\\nline, in whom the national hopes were to be realised j\\n1 Mat. 4 23 9 35 24 14 Mk. 1 14, 15 Lk. 4 43 8:1;\\n16 16.\\n2 See Schtirer, Jewish People in the Time of Christ, .Pt. II,\\nII, 154-187 Wendt, Teaching of Jesus, I, 33-89 Mathews,\\nNew Testament Times in Palestine, Ch. 13 Weber, Judische\\nTheologie; Schultz, 0. T. Theology, II, 197, sq., 354 sq. Issel,\\nBeich Gottes, 7-26 Baldensperger, Das Selbstbewusstsein Jesu,\\n3-99 Scnedermann, Die Israelitische Vorstellung vom Konig-\\nreiche Gottes als Voraussetzung der Verkundigung und Lehre\\nJesu Goodspeed, IsraeVs Messianic Hope (which contains an\\nadmirable bibliography and is the best historical treatment of\\nthe subject).", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0034.jp2"}, "35": {"fulltext": "INTRODUCTION 11\\n(e) the idealising of the Messiah, whose appearance\\nwas to be sudden and mysterious, and who would\\nconcentrate in himself the national glory; the\\ninclusion of other nations in the kingdom, partly by\\nconversion, partly by conquest. Of these (a) and (d)\\nare the generic and dominant elements.\\nThe kingdom of God is fundamental in the teaching The king-\\nof Jesus by virtue of his claim to be the Messianic king, fn ^e^tSch-\\ninvolving as it does the announcement that the king- ing of Jesus.\\ndom was about to be established.^ But it is only the\\nessential idea that is retained by him, the elements\\nthat enter into it being all more or less transformed.\\nIt is this transformation which makes it necessary for His trans-\\nhim to occupy so much time over the subject. In the^erm!^\\nplace of the supremacy of the people of God is put\\nthe supremacy of God. In place of a national or\\nracial people of God is put the people who possess\\ncertain qualities, such as humility, gentleness, poverty\\n(of heart), and the like. That is, the kingdom is\\nidealised and made ethical. It is those who are in-\\nwardly subject to God who constitute his kingdom.\\nIt is in the interest of this spiritual kingdom that\\nGod intervenes, and his intervention is of the kind\\nthat the spirituality of the kingdom demands. The\\nobject is not to preserve its members, not even its\\nking, from outward evil, or to subject hostile powers\\nto them; but to procure in them, and eventually\\nthrough them in the world, this inward obedience to\\nGod. Its members, including even its king, are, on\\nthe other hand, to suffer persecution, since only\\nan intervention of physical force could save them.\\nThe spiritual means for the establishment of the king- General\\ndom are, first, the power of the truth to make its own tJje^^^*!-\\nway owing to its essential affinity with human nature dom accord-\\nand, secondly, the power of righteousness, or the ^i^g ^o Jesus.\\n1 Mat. 3:2; 4:17; 10 7, etc.", "height": "3536", "width": "2204", "jp2-path": "biblicaltheology00goul_0035.jp2"}, "36": {"fulltext": "12 NEW TESTAMENT THEOLOGY\\nembodied truth, to communicate itself, to spread from\\nman to man. Jesus own kingly power is of this\\nspiritual kind. He rules within, controlling men by\\nhis absolute truth, his righteousness, and his love.\\nEvidently, it came to be included in this programme\\nthat Israel was to be set aside. The absolute spiritu-\\nality of the kingdom meant its catholicity. Accepted,\\nnot enforced, this is its motto. Force can procure\\noutward subjection and obedience, but only spiritual\\nacceptance can procure inward obedience. The abso-\\nlute elimination of external force is therefore demanded\\nby the very terms of the problem, which render force\\nuseless.", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0036.jp2"}, "37": {"fulltext": "CHAPTEE II\\nGOD\\nSince the object of Jesus is to establish God s rule\\nover men by persuasion, it is evident that the stress of\\nhis teaching must be upon the doctrine of God. He\\nmust set God before men in such a way as to draw\\nthem to him. But the real occasions of this teaching\\nare to be found, not in its object, but in the facts of\\nJesus own spiritual nature and experience. The\\nsource of his spiritual life was in his sense of God.\\nNo other fact stood out so strongly as this in his\\nteeming consciousness. And he saw moreover that\\nthis is the normal condition of men, and that the thing\\nwhich rendered the life of men abnormal and unsatis-\\nfactory was the absence of this consciousness of God,\\nwhich he therefore set himself to produce. But he\\nalso saw that such ideas of God as men had, needed\\nabsolute revision in the light of that knowledge which\\nhis own perfect sense of God gave him.\\nAt the same time, Jesus found among the Jews a\\ncomparative knowledge of God, which made them the\\nnation from which his work of establishing the king-\\ndom must start. The great contribution of Israel to\\nThe doctrine\\nof God in the\\nteaching of\\nJesus.\\nThe contri-\\nbution of the\\nJews to the\\ndoctrine of\\nGod.\\n1 Otley, Aspects of the 0. T., 161-205 Schultz, O. T. Theology,\\n11, 100-179 Wendt, The Teaching of Jesus, I, 48 sq. Kittel,\\nHistory of the Hehrews, I, 242 sq. II, 1 57 sq. Montefiore, Hih-\\nbert Lectures, 1892, 415 sq., 539 sq. Smith, Religion of the\\nSemites, 28-139; Budde, Beligion of Israel to the Exile;\\nDuhm, Theologie der Propheten Weber, Judische Theologie.\\n13", "height": "3532", "width": "2220", "jp2-path": "biblicaltheology00goul_0037.jp2"}, "38": {"fulltext": "14\\nNEW TESTAMENT THEOLOGY\\nTeaching of\\nthe biogra-\\nphy of Jesus.\\nThe fre-\\nquency and\\npurpose\\nof his\\nmiracles.\\nreligious thought was the unity and righteousness of\\nGod. Our Lord makes use of the former truth, the\\nunity of the Divine Being, to enforce the concentra-\\ntion of religious affection upon the One God, after the\\nfashion of the Old Testament.^ And he uses the abso-\\nluteness of the divine righteousness to enforce righteous-\\nness in man.^ But the noticeable thing about Jesus^\\ndoctrine of God is the absence of everything touching\\nthe mode of the Divine Being, and the concentration\\nof attention upon his ethical qualities. There is in\\nhis teaching little or no contribution to the philosophy\\nof the Divine Being, its whole effect being to increase\\nour religious knowledge, and to excite our religious\\nsensibilities.\\nThe most unique and instructive element in Jesus\\npresentation of God is the contribution made to it by\\nhis own activity. What he was, and did, is of more\\nconsequence than what he said. There is contained in\\nthat life more proof that God is, than in all other\\napproach of God to man, or of man to God. Now, in\\nthe investigation of this side of the revelation through\\nChrist, it is the miracles that attract our attention first,\\nand paradoxical though it may seem, it is the miracles\\nthat afford us most valuable information. There are\\ntwo facts about them which are alike interesting and\\napparently contradictory. First, their frequency\\nfor they make the bulk of the Gospel story and sec-\\nondly, our Lord s reticence about them.^ This fre-\\nquency on the one hand means their importance, but\\nthe reticence means that we have mistaken their\\napologetic use. We say that the power by itself is\\nproof of Jesus divine mission. But this would not\\nlead to reticence. Evidently the miracles had for their\\n1 Mk, 12 29. 2 Mat. 5 48. s Mk. 1 44, 45 5 43 7 36\\n8 26 Mat. 9 30.", "height": "3536", "width": "2320", "jp2-path": "biblicaltheology00goul_0038.jp2"}, "39": {"fulltext": "GOD 15\\nobject just what appears, when we approach them from\\nany other side than just their power. They are works\\nof beneficence; performed to meet some need, or to\\nalleviate some ill. And they are restricted to this.\\nThere is in them no show of judgment, of hostility to\\nenemies, of protection against persecution, no external\\npropagation of religion. All of these objects belong\\nto miracles wherever else you find a miracle story, and\\ntheir absence is the unique thing about Jesus miracles.\\nIt is evidently just the effect of wonder produced by\\ntheir supernatural power which Jesus deprecated, and\\nwhich led him to enforce silence about them among Miracles had\\nthe people. And yet, we should be making a mistake an apoio-\\nabout the miracles, if we said that they had no apolo-\\ngetic effect. No, Jesus desire being to procure obe-\\ndience to God among men, by showing above all what\\nGod is, nothing could have been more effective than\\nthe miracles. They show us in a picture what would\\nbe the effect of introducing God s presence and rule\\namong men, on the side of our external ills. We can-\\nnot say exactly that they solve the problem of these\\nevils, but they do show the divine pity, and, therefore,\\nthat to set up God s kingdom would mean the alle-\\nviation of evils. It would mean the unhindered play\\nin the world of a Supreme Power actively interested\\nin man s good, and untiring in the pursuit of it.\\nWe learn, moreover, what the kingdom of God would Miracles\\nmean on the spiritual side. The reason that Jesus, Iwdom.\\nwho, after all, was sent here principally for the amelio-\\nration of man s spiritual condition, was so shut up to\\nthis physical display of his beneficent power, was evi-\\ndently the same lack of faith which in several cases\\nprevented his miracles.-^ If he had found even the\\nsame amount of faith in the spiritual realm as in the\\n1 Mat. 9 28, 29 17 16, 19 Mk. 6 5.", "height": "3520", "width": "2216", "jp2-path": "biblicaltheology00goul_0039.jp2"}, "40": {"fulltext": "16 NEW TESTAMENT THEOLOGY\\nphysical, lie could have produced corresponding effects.\\nFor faith is the undoubted medium of spiritual gifts,\\nwhereas its relations to physical miracles is yet await-\\ning a satisfactory explanation. The teaching of the\\nmiracles is therefore this, that, whatever may be the\\noutward appearance, God s will toward men is con-\\nsistently, and without exception, beneficent it is a good\\nwill. This is one side of the revelation of the king-\\ndom therefore, and it is a Gospel, a piece of good news,\\nthat God is about to establish his kingdom among\\nnien.^\\nChrist s The miracles show us the divine attitude toward\\ntoward the physical evils that infest the world. We have an\\nsinners. equally decisive sign of God s attitude toward the\\nspiritual evils, the sins of men, in Christ s treatment\\nof men whom society cast out as socially and morally\\ndefiling. Prominent among these were the gatherers\\nof the Eoman taxes, the men called publicans in our\\nVersion. Their office was unpatriotic, and opened\\nthe way for exactions and frauds, of which it is\\nevident that they were no ways loath to avail them-\\nselves. Yet one of this despised class Jesus called\\nto be an apostle, another he took pains to treat\\nwith distinction, and he was known as the friend of\\nthe whole class. With them he associated in the\\nsame treatment the women on whom society especially\\nputs its ban. The story of one of these, and of our\\nLord s infinite tact and gentleness in responding to\\nher penitence and shame-stricken love, is one of the\\nmost beautiful in even his shining record.^ It shows\\nus what is God s heart toward a sinful world, that\\n1 See Bruce, The Miraculous Element in the Gospels Trench,\\nMiracles; Burton, Chrisfs Acted Parables Gould, Interna-\\ntional Grit. Com. on Mark, notes on 1 :45; Dods, Jesus as\\nHealer, Biblical World, March, 1900.\\n2 Lk. 7 36-50.", "height": "3536", "width": "2356", "jp2-path": "biblicaltheology00goul_0040.jp2"}, "41": {"fulltext": "GOD 17\\nit is not his anger that is stirred up, nor his justice\\nthat is emphasised, in his contact with these outcasts\\nof society, but a tireless and persistent love and pity.\\nBut as it would be inconsistent with the idea of the\\nkingdom of God, to have it appear that God is any-\\nway tolerant of sin, this friendliness of Christ toward\\nsinners is exercised only in the interest of cure, and\\nforgiveness is conditioned on repentance.\\nThere is another side, moreover, to this treatment of\\nsin by our Lord. The sin which is acknowledged and\\nconfessed he treats with this clemency. The sin which\\nmasquerades as righteousness he treats with the sever-\\nity that it deserves. His condemnation of it, more- Thetheolog-\\nover, he iustifies by a name which unfortunately our ^?i?\\ntranslators have disguised by merely transliterating it. attitude of\\nSinners of this class he calls hypocrites, that is, play- g^^^J\\nactors, performers of a part. And the thing which he classes.\\ncondemns in them is this falseness, the unreality of\\ntheir lives. His teaching is occupied largely with the\\nexposure of this false righteousness, and with the\\nexposition from one side and another of the nature\\nof true righteousness. His association with tax-\\ngatherers and harlots, therefore, is something more\\nthan mere pity, an unselfishness which goes where it\\nis most needed. It is a readjustment of values, showing\\nthat the divine judgments are different in kind from\\nhuman judgments. Men s judgments test a man by\\nhis respectability, or outward conformity to the man-\\nners and morals of society. God s judgments have\\nregard always to motives, and are lenient or severe\\naccordingly.\\nAn extreme graciousness, coupled with an unex- Modifica-\\npected severity, seems then to be our Lord s spirit in of our\\nhis dealings with the sin of men. There are three con- to the sever-\\nsiderations, however, to modify our judgment of this Jesus,\\nseverity. In the first place, the sin that is judged", "height": "3536", "width": "2216", "jp2-path": "biblicaltheology00goul_0041.jp2"}, "42": {"fulltext": "18 Nsrv TESTAMmT theologt\\n1. His sever- severely is the lack of this graciousness in dealing\\n!!Lv?S! with other men.^ It was not so much that the Scribes\\nness. and Pharisees were scrupulous about small and unim-\\nportant matters, as that they were unscrupulous about\\nreally important matters, and especially about this\\nmercy which God displays so bountifully, but which\\n2. His teach- he also exacts so rigorously. Secondly, the statement\\ngraciousness ^^out the sun and rain, which God is said to send upon\\nof God. good and evil alike. This is given as a reason why\\nmen should forgive each other. When we come to\\nanalyse this statement, we find in it the restriction\\nof God s judgments to the sphere of cause and effect.\\nSome evil must result from evil upon the evil man\\nhimself; that is a matter of course. But what will\\nthat result be in a world like this, which is governed\\npurely by law, that is, by natural sequence Evidently,\\nresults will be of the same kind as the cause. Moral\\nevil will follow moral evil, intellectual and physical\\nills will result from causes of the same kind, and will\\nbe restricted to these. Now, the beauty of Jesus\\nannouncement of this principle is that he makes it a\\nmatter of God s disposition. It is a matter of his grace,\\nthat he does not extend his necessary judgments against\\nsin by adding to them pains and deprivations belonging\\nto the physical sphere-^ Such sufferings as the result\\nof sin could be ascribed only to God s vengeance, and\\nthe core of our Lord s doctrine of God is that he is\\n3. Joy in not vengeful. Thirdly, there is the statement about\\naTepentant heaven over one sinner that repents, and\\nman. not only joy, but the endeavour to secure that joy which\\nceases not until its object is accomplished.* The\\nupshot of the whole matter of God s severity is, thus,\\n1 Mat. 23 23, 25, 29-36 Mk. 12 40.\\n2 Lk. 11 42 Mat. 23 23. Mat. 5 45.\\nLk. 15; see especially vs. 4. The expression until he\\nfinds it is necessary to the completion of the picture, hut", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0042.jp2"}, "43": {"fulltext": "Father.\\nGOD 19\\nthat it is confined within the necessary sphere of cause\\nand effect that, even there, the effect does not outlive\\nthe cause and that God does not cease working over\\ncause itself until it is quite removed. I do not see\\nwhy this is not a perfect theodicy.\\nIt is another obvious sign of Jesus sense of God s God a\\ngraciousness as the conspicuous thing about him, that\\nhe calls him Father.^ It would seem more in harmony\\nwith his teaching about the kingdom, that he should\\ncall God, King. And in order to a proper estimate\\nof the term Father, it is necessary to look at it in\\nthe light of this other fact of the kingdom. It means\\nthe same as when an earthly king is called the father\\nof his people. Usually, the title of king implies a\\ncertain indifference to his subjects, or even oppression\\nof them. It is even now considered an exceptional\\nthing, which men regard with a certain incredulity,\\nfor a ruler to declare that public office is a public\\ntrust. And when one is found, whose interest is the\\nwelfare of his people, who devotes himself to them,\\nand who makes sacrifices for them, instead of demand-\\ning sacrifices of them, his care is signified by a title\\ntaken from another sphere, in which the relation is\\nmore intimate. It is simply, then, another way of say-\\ning that God is a beneficent ruler, whose people are\\nenshrined in his heart, when Jesus calls him Father.\\nlet us thank God that it is there. Our Lord does not leave\\nthat picture without this final touch of splendour.\\n1 Horton, The Teaching of Jesus, 53-65 Stevens, The\\nTheology of the N. T., 65-75 Beyschlag, Neio Testament\\nTheology, I, 79-09 Wendt, The Teaching of Jesus, I, 184-209\\nBruce, The Kingdom of God, 109-127 Fairbairn, Christ in\\nModern Tlieology, 360-440 Weiss, Theology of the JST. T., I,\\n92 sq. Mathews, Social Teaching of Jesus, 62-69 Wright,\\nFatherhood of God; Mead, Am. Jour, of Theology, 1897,\\n677-600 Bradford, God Interpreted by Fatherhood, Bib-\\nlical World, October, 1898.", "height": "3532", "width": "2216", "jp2-path": "biblicaltheology00goul_0043.jp2"}, "44": {"fulltext": "20\\nJSTEW TESTAMENT THEOLOGY\\nGod de-\\nmands love\\nof us.\\nGod is love.\\nService of\\nGod and\\nman identi-\\nfied.\\nIt is another sign of God s graciousness, that the\\nclaim that he makes upon us is for our love. What\\nis the thing that he craves That tells the story of\\nhis nature. It has another aspect it tells us the law\\nof the situation, what is normal to the relation, so\\nthat what God demands will be right in the absolute\\nsense of the word. But if God is a being who is\\nswayed by what we consider the emotional side of\\nbeing, in whom the affections predominate, that will\\ncertainly be shown when he comes, not simply to\\nmake a claim on us, but to remonstrate, and plead, and\\nshow the eagerness of desire. And when, therefore,\\nJesus makes this the first command of the Law, that\\nwe love God wholly, it means nothing else, it can\\nmean nothing else, than that God himself is love, that\\nlove is the key to his nature.^\\nThis loving God demands that service be rendered\\nfirst to himself, and then to man; but Jesus sometimes\\napparently reverses this order, because he subordinates\\nthose acts in which men appear to serve God directly\\nto those in which the service is of men directly, and\\nof God only indirectly. God desires mercy to men\\nrather than sacrifice offered to himself.^ He requires\\nhonour of parents rather than any gift to himself.^ He\\nrequires men to be at peace with each other before\\nthey come to the altar.* He regards judgment, mercy,\\nand faith weightier matters than paying tithes to the\\ntreasury of the temple.^ He scorns the idea that the\\nSabbath law can stand in the way of an act of mercy,\\nand virtually transfers this law from the first table to\\nthe second, saying that the Sabbath was made for\\nman.^ The paradox of these various statements is\\neasy to resolve. All of these contrasted acts are ser-\\n1 Mat. 22 37 Lk. 7 42. 2 Mat. 9 13 12 7.\\n8 Mk. 7 11-13. 4 Mat. 5 23, 24. Mat. 23 23.\\n6 Mk. 2 27 Mat. 12 9-13.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0044.jp2"}, "45": {"fulltext": "GOD 21\\nvice of God, if done rightly. Only the acts of worship\\nand homage are like all acts of that kind they belong\\nto the conventions and forms of service. And in the\\ncase of God, it is only in these forms that he can\\nbe served directly. All the real service of him must\\nbe rendered indirectly through the service of man.\\nAnd thus the real service of God and man become\\nidentified.\\nBut while this demand of love shows God s nature Reverse\\nto be love, while it is on this side the most gra- gr^^cfoug^^^\\ncious of commands, at the same time, it is the most ness.\\nrigorous and exacting demand that could by any\\npossibility be made of man. It is not only the sum\\nof perfections, the ideal side of human nature, but it\\nis for that reason the most difficult of achievement,\\nthe one against which human nature rebels. I do not\\nmean to say that men would not accommodate them-\\nselves to a system in which this was the ruling senti-\\nment. But under a system in which self-regard, a\\nsteady fight for one s own interest, is the acknow-\\nledged economic principle, love is so manifestly disad-\\nvantageous, and selfishness has such overgrown prizes\\nfor the stronger and coarser natures, that love becomes\\nthe most difficult and despised of all virtues. Eor in\\nsuch a condition of things it means self-abnegation.\\nThe only condition of obtaining what Jesus calls the\\nworld is that a man throw himself with all his might\\ninto the selfish conflict for its possession. And if, on\\nthe other hand, he prefers the luxury of righteousness\\nand self-approval, and works for the common weal,\\nthe rough world pushes him aside, and he loses worldly\\ngood, with all that it means in the way of ease, leisure,\\nposition, and culture. And then, if it were only the\\nman himself who has to suffer But in any such loss\\na man drags down those dependent on himself as well.\\nIn other words, selfishness makes the social environ-", "height": "3536", "width": "2212", "jp2-path": "biblicaltheology00goul_0045.jp2"}, "46": {"fulltext": "22\\nJSfEW TESTAMENT THEOLOGY\\nA God of\\njudgment.\\nSin excludes\\nfrom the\\nkingdom.\\nment, and is expounded as the indispensable condition\\nof advancement and civilisation. Our Lord proposes\\nto substitute for it the opposite principle of love.\\nThose who join hands with him must count on the\\nsharp hostility of the existing order.\\nWe must add to this reverse side of God s gracious-\\nness, that he is a God of judgment. This does not\\nappear in his distribution of common goods, such as\\nsun and rain, nor in the apportionment of this world s\\ngoodsj which is governed at present by exactly that\\nother principle of competition which disregards God s\\nlaws. These effects do not belong in the moral sphere,\\nand so are not included in the results of moral action.\\nThe loss that the evil man incurs is in himself; it\\naffects not what he has, but what he is. He loses his\\nsoul, or, as Luke puts it, he suffers the loss of him-\\nself. Sin is self-destruction, and in this sense the\\nman who sins sets the powers of the universe at work\\nagainst himself.^ But there is another judgment\\nequally severe to a man who has vision. Sin shuts a\\nman out of the kingdom of God, or in the more\\nexpressive phrase for this connection, out of the\\nkingdom of heaven. That is, it prevents his member-\\nship in the order which obtains in the universe.\\nWhatever meaning heaven may have aside from this,\\nit is evident from our Lord s teaching that it is the\\nplace where this divine order does obtain.^ The only\\ncondition that our Lord makes for entrance into it is\\nthe doing of God s will, and this makes the character\\nof the place as obvious as when one speaks of an\\nartists guild, or a manufacturers club. The essential\\nthing in each case is this character of the membership\\nand not the luxury of the quarters in which the mem-\\nbers are domiciled.\\n1 Mat. 16 24-26 Mk. 8 34-37 Lk. 9 23-25. Mat. 6 10.", "height": "3524", "width": "2328", "jp2-path": "biblicaltheology00goul_0046.jp2"}, "47": {"fulltext": "GOB\\n23\\nHere, then, are two sides of judgment, which really\\ncomprise in themselves everything that is disastrous\\nto the interests of men, the deterioration and destruc-\\ntion of the man himself, and the disqualification for\\nthe order of things which has been ordained by God\\nhimself as containing within itself the only ultimate\\ngood.\\nYet it is at just this point that Jesus shows us the ultimate\\nultimate meaning of God s grace. It has already ^o^^^^fa^e\\nappeared that this grace is manifested immediately in\\nGod s leniency toward those who transgress his law.\\nBut its final meaning is to be found, not in this leniency,\\nbut in God s persistent activity in the rescue and cure\\nof lost and invalid souls. Seeking, saving, curing,\\nfinding, restoring, are its key-words, and meantime the\\nsinner who recognises himself as such may know that\\nGod s treatment of him, whether lenient or severe, will\\nbe such as to secure this result. The passage. Mat. 7 wisdom in\\n11, implies this discretion of God in the bestowment of S^lillfjf\\nhis gifts. He will not give stones for bread nor will\\nhe be lenient or lavish in his treatment of men, so that\\nthey will misjudge him and miss his best gifts. And\\nhe has not only the will but also the knowledge for\\nsuch gracious as well as righteous ordering of his gif ts.^\\n1 Lk. 15 Mat. 18 11 Mk. 2 16, 17.", "height": "3532", "width": "2216", "jp2-path": "biblicaltheology00goul_0047.jp2"}, "48": {"fulltext": "CHAPTER III\\nTHE KINGDOM OF GOD\\nThe king- SucH, then, is Christ s teaching as to God, the King\\nand Father. If now we turn directly to the considera-\\ntion of the kingdom of God, an examination of Jesus\\nteachings will show that here, as always, he dwells on\\nthe idea rather than the form of things. It is clear\\nthat it is the idea of the kingdom that he impresses on\\nmen s minds. But it is also equally evident that it is\\nthe kingdom in its idea, and not in any special form, that\\nhe seeks to establish. What shape it shall assume,\\nhe leaves, to time and circumstances to decide. But\\nin defining the idea, he leaves nothing to chance.\\nThat idea is the establishment of God s will as the\\nruling power in this world by the free act of its inhab-\\nCondition itants. The one condition of membership in the king-\\nship^^\u00c2\u00b0^^^ doing of that will. Nothing else can by\\nany possibility be substituted for this obedience. The\\n1 Holtzmann, NeutestamentUche Theologie, I, 188-234 Hor-\\nton, The Teaching of Jesus, 25-37 Stevens, The Theology of the\\nN. T, 27-40 Gilbert, The Bevelation of Jesus, 30-166 Bey-\\nschlag, New Testament Theology, I, 41-54 Wendt, The Teach-\\ning of Jesus, I, 173-405 Mathews, The Social Teaching of\\nJesus, 40-78; Bruce, The Kingdom of God; Candlish, The\\nKingdom of God; Issel, Die Lehre vom Beiche Gottes im JV. T.\\nSchmoller, Die Lehre vom Beiche Gottes in Schriften des N. T.\\nLtitgert, Das Reich Gottes; J. Weiss, Die Predigt Jesu vom\\nBeiche Gottes Paul, Die Vorstellungen vom Messias und vom\\nGottesreich bei den Synoptikern Krop, La Pensee de Jesus sur\\nle Boyatime de Dieu d^apres les Evangiles synoptiques.\\n24", "height": "3536", "width": "2320", "jp2-path": "biblicaltheology00goul_0048.jp2"}, "49": {"fulltext": "THE KINGDOM OF GOD\\n25\\nconfession of his lordship, that is, the saying of creeds,\\nwithout this, is, of course, nil} To follow Jesus about,\\nand listen to his words, in modern phraseology, to go\\nto church, is vain without this.^ It is like building\\non sand. The doing of mighty works in Christ s name,\\nthat is, the exhibition of faith, without this will end in\\nbanishment from him.^ The paying of tithes, that is,\\nliberality in gifts, without justice, mercy, and faith, is\\nneglect of the weightier matters of the law.\\nBut the free and unforced nature of the obedience is\\nequally plain. It appears first from the predicted\\nfate of its adherents. They are to be exposed, not\\nincidentally and occasionally, but continually, and in\\nthe very nature of things to persecution and death.\\nIf we treat Jesus own death, as so many do, as due\\nto a special purpose of God, instead of to the ordinary\\npassions of men, it tells nothing of the nature of the\\nkingdom. But when we accept Jesus own statement\\nabout it, that it is a fate to be shared by all who follow\\nhim, it can mean only one thing, that the idea of\\nthe kingdom is repugnant to men, and excites their\\ndeepest hostility, and that it is not the divine purpose\\nto restrain them from the exercise of this by any\\ndivine intervention. Except for this, the Jewish idea\\nof the kingdom and Messiah would obtain. If God\\nruled the nations with a rod of iron, it would not be his\\npeople who would have to suffer, but their enemies.\\nThere is no constraint, therefore, employed in the estab-\\nlishment of the kingdom. The same thing appears\\nfrom Jesus description of the methods of the kingdom.\\nThese are given most fully in the parables,^ which\\ncompare the growth of the kingdom to the sowing and\\ngrowth of seed. The fundamental reason for this\\nFreedom in\\nobedience.\\n1. Member-\\nship in the\\nkingdom is\\nforetold to\\ninvolve suf-\\nfering.\\n2. Methods\\nof the king-\\ndom.\\niMat. 7:21.\\nMat. 23 23.\\n2 Mat. 7 24-27.\\n6 Mat. 13.\\n3 Mat. 7 22, 23.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0049.jp2"}, "50": {"fulltext": "26 JSfEW TESTAMENT THEOLOGY\\ngrowth is the fact, that at bottom seed and soil the\\nword of God and the mind of man, are adapted to\\neach other, so that, as Jesus says, the earth produces\\nfruit of itself.-^ But while this is the fundamental fact\\non which the sowing rests, the secondary fact is the dif-\\nferent kinds of soil, some of which obstruct the growth.\\nThen, while God sows good seed (in this parable good\\nmen), the enemy sows tares, that is, bad men. But here\\nagain, the method of the kingdom appears in the injunc-\\ntion not to root up the tares, since men are liable to pull\\nup wheat also, but to let both grow together till the\\nharvest. Further, in the nature of things, growth is\\na slow process, but not an unsure process. And then,\\nchanging the figure, Jesus compares the growth to the\\ngradual leavening of a lump of dough. That is, it is\\na process of infusion, of influence. All of this describes\\nthe power of the word in the propagation of the king-\\ndom. And it accords with this, that Jesus office is\\nprophetic, and that his relation to his followers is that\\nof teacher to pupils. And when he is about to leave\\nthem, and commissions them to carry forward his work,\\nthe office into which he inducts them is the same office\\nof teacher.^ The toord in these passages which describe\\nthe growth of the kingdom, is the word of the king-\\ndom, and the fruit which it produces is obedience to\\nthe law of the kingdom.\\nSelf-propa- Besides this power of the word, there is the power\\n^owef of good or evil in men to propagate itself. Jesus tells\\ngood and his disciples that they are the salt of the earth, the\\nlight of the world.^ And there are two conditions of\\nthe power which they exert. First, that they preserve\\n1 Mk. 4 26-28.\\n2 Matt. 28 19, 20, and all passages in which our Lord is\\ncalled Master, which is a mistranslation of the Greek word,\\nwhich should be translated Teacher. See margin of R. V.\\n3 Matt. 6 13-16.", "height": "3536", "width": "2328", "jp2-path": "biblicaltheology00goul_0050.jp2"}, "51": {"fulltext": "The kingdom of god 27\\nthe quality itself, which is the seat of power. If the salt\\nbecome saltless, with what will you salt it Secondly,\\nthat they not only preserve it, but show it. They\\nare not to hide their light under a peck measure, but\\nput it on the lampstand. It is easy to misunderstand\\nthis command, if we suppose the acts themselves to be\\nthe light which they are to diffuse, an injunction which\\nwould savour of ostentation. But the light is the\\ninward light of character, which they are to let shine\\nforth in acts, without which the light is unreal. But\\nafter all, the great proof of the free and unconstrained\\nnature of this obedience is the inwardness of the law.\\nA law of religious observances and ceremonials, even\\na law of external ethical conduct, admits of external\\nenforcement. Man can be forced to keep the nine com-\\nmandments, but a law of love is evidently a matter\\nof motives and inward constraints.\\nIt is important to notice first, that Jesus insists on The law of\\nthe law.^ There is no hint in his teaching, that there ^q^^\\nis any sense whatever in which the law is repealed. On\\nthe contrary, he says that his purpose is to complete\\nthe law. Some things in the law he abrogates on the\\nground that they are not parts of the divine law.\\nThus he refuses to sanction the Mosaic permission for\\ndivorce he does not hesitate to break the Sabbath^\\nat least as far as Pharisaic rules were concerned, and*\\nhe is said by the evangelist to abrogate the Mosaic\\ndistinction between meats. But the law itself he leaves\\nmore rigorous and exacting than ever. He substitutes\\nin each case for the special enactment of the law, the\\nprinciple, with whatever the principle comprehends.\\n1 Holtzmann, Neutestamentliche Theologie, I, 130-160\\nStevens, The Theology of the N. T., 17-26 Bruce, The King-\\ndom of God, 63-84 Wendt, The Teaching of Jesus, II, 1-47\\nMackintosh, Christ and the Jeioish Laxo.\\n2 Matt. 19 8. Mk. 2 23 sq. Mk. 7 19.", "height": "3528", "width": "2292", "jp2-path": "biblicaltheology00goul_0051.jp2"}, "52": {"fulltext": "28\\nNEW TESTAMENT THEOLOGY\\nThe law\\nmade in-\\nward.\\nTeaching as\\nto wealth.\\nHe therefore enlarges the range of law almost indefi-\\nnitely. Then he carries it within, and makes it a matter\\nof sentiments, affections, of pity, tolerance, humility,\\ngentleness, purity, but especially of love. He dwells\\non two things in this connection first, the necessity of\\nthe required affection as the motive of the action and\\nsecondly, the necessity of action expressing the affec-\\ntion. And he thereby insists really on both sides of\\naction, and makes evasion impossible. Jesus insists\\non a rare and fine spirit in men. They are not to look\\nat a woman impurely they are to go so far in the\\ndirection of truthfulness as to regard even an oath as\\nan invention of the evil one, making something more\\nsacred than a man s word.^ They are to love their\\nenemies. Moreover, they must avoid ostentation,\\ndoing not even right things to be seen by men, lest\\npride should vitiate the good quality of the act.^\\nBut the most radical specification which Jesus\\nmakes in the matter of conduct is what he says about\\nthe pursuit of wealth.^ It is contrasted with laying up\\ntreasure in heaven, that is, the inward wealth which\\nis the only treasure there. He readjusts the whole\\nscale of values, insisting that what a man is, is of con-\\nsequence, and not what he has. And he says that\\nthese real values are to be pursued with singleness of\\nheart. Men cannot combine the service of wealth and\\nthe service of God. So far is this true, that Jesus\\ncalls wealth unrighteous. This has a startling appear-\\n1 Matt. 5 28. 2 Matt. 5 34 sq.\\n3 Matt. 6 17, 18 Mk. 7 14-19 Matt. 5 21-32 6 1-23\\nMk. 12 30, 31 Matt. 5 13-16, 28, 33-37, 43-48.\\nRogge, Der irdische Besitz im N. T., 1-48 Mathews, The\\nSocial Teaching of Jesus^ 132-157 Horton, The Command-\\nments of Jesus, ch. 15 Nathusius, Die Mitavheit der Kirche an\\nder L osung der Socialen Frage Root, The Profit of the Many\\nor the Biblical Doctrine and the Ethics of Wealth; Waffle,\\nChristianity and Property: an Interpretation.", "height": "3536", "width": "2320", "jp2-path": "biblicaltheology00goul_0052.jp2"}, "53": {"fulltext": "THE KINGDOM OF GOD 29\\nance in reality it so exactly accords with his teaching\\nabout the law of love, that it would eventually be\\nreceived as a necessary inference from the principle,\\nwithout the specific statement. Not that these goods\\nwhich constitute material wealth are themselves evil,\\nbut that the qualities involved in the appropriation of\\nthese by the individual are obviously selfish.^\\nBut no specification can possibly equal in difficulty\\nand ideality the principle which is enunciated by Jesus\\nas the embodiment of the law. Love is in certain The difa-\\nlimitations as easy as it is beautiful. Certain rela- Jhe^wavof\\ntions, propinquities, affinities, awaken it, especially a law of\\nthose of the family and of sex. But outside of these,\\nthe selfish interest so predominates as to make love\\nnearly impossible. The love of power creates antago-\\nnisms, business is a strife of individual interests.\\nNay, the very affinities which create love in limited\\ncircles create repulsions and antagonisms outside.\\nAnglo-Saxon ties mean Latin aversions. How strong\\nthis tendency of men to fly apart is, is nowhere so\\nevident as in the Church, where the law of schism has\\nbeen substituted for the law of love, and aroused the\\nbitterest strifes. Moreover, the degree of love required\\nis the most exacting part of the law. To love your\\nneighbour when it does not conflict with your own inter-\\nest, to love him except when you can make something\\nout of him, is easy. But to love him as yourself\\nmeans the elevation of love into a place where it\\nchanges all things. It is not only the individual, but\\nsociety, that needs to be born again if one is to comply\\nwith this law.^\\nThere is this to be said, however, about Jesus atti- Emancipa-\\ntude to the law, that in spite of the exacting nature ^.^^^uH*!.-\\nof its demands, the effect produced is that of emanci- teaching.\\n1 Matt. 6 24 Lk. 16 9-13 Mk. 10 23-25.\\n2 Matt. 5 43-46 22 37-39.", "height": "3532", "width": "2292", "jp2-path": "biblicaltheology00goul_0053.jp2"}, "54": {"fulltext": "80 JSfEW TESTAMENT THEOLOGT\\npation. This note of freedom takes on different forms\\nin the different books of the New Testament, but in\\none form or another, it is general, if not universal.\\nIn Paul, it is absolute freedom from the law. In\\nJames the law itself becomes a law of freedom. In\\nPeter it is freedom from human law, owing to subjec-\\ntion to the divine, the higher law. In John it is free-\\ndom from sin. But the general fact is noticeable and\\nundeniable, that the effect on the man who followed\\nJesus was not that of rigour, bat of freedom. This\\nwas due to the fact that Jesus imposed nothing on men\\nthat was not demanded by the absolute law of right-\\neousness, which is recognised by men as belonging to\\nthe nature of things. On the other hand, it freed\\nthem from the arbitrary enactments of the Jewish\\nlaw. The party of the law among the Jews was in\\nconstant conflict with Jesus because of this careless-\\nness of ceremonial enactment among his disciples. It\\nwas not his enforcement of a high standard of right-\\neousness that was the primary cause of his rejection\\nat the hands of ecclesiastics who sought to substitute\\nceremonial strictness for ethical uprightness; it was\\nhis influence in emancipating men from the yoke of an\\noppressive ceremonial. This is one of the meanings\\nof his easy yoke. In the meekness of his spirit, he\\nimposed on men no self-willed commands he did not\\nobtrude himself and his will on them, but sought only\\nto enforce the commands of a righteousness having its\\nseat in God, and which God had impressed on the very\\nThe freedom nature of men. The freedom of the kingdom there-\\ndom springs from the reasoned and principled nature\\nof its law. In every department of knowledge men\\nrest with confidence in the ultimate prevalence of the\\ntruth, because man is built that way. He believes that\\ntwo and three are five, that the earth is round, that it\\ntook ages, instead of days, to create it, that truth and", "height": "3536", "width": "2320", "jp2-path": "biblicaltheology00goul_0054.jp2"}, "55": {"fulltext": "THE KINGDOM OF GOD 31\\npurity and justice are obligatory, because he is built\\nthat way. And when truth displaces error in any\\ndepartment of knowledge, man feels a corresponding\\nemancipation of spirit. Jesus is the great liberator\\nof the human spirit; it is freedom, and not fetters,\\nthat he puts on men when he enforces the absolute law.\\nThe profound graciousness of the law is another Thegra-\\nsource of this sense of freedom. A law having love ^ieTaw^a\\nas its root, and flowering out into gentleness, mercy, source of\\npurity of heart, peacemaking, forgiveness, though it\\nmay be difficult of attainment, makes an instant\\nimpression of its beauty, and attracts in the very\\nstatement of it. If a man does not obey such a law,\\nhe feels that he is in bondage to an alien power, and\\nthat to come under the spell of such a law would be\\nemancipating in its effects.\\nFinally, the sense of emancipation comes from the Obligation a\\nsource of obligation. Why must I obey Because emancipa-\\nit is right, and to be constrained by this is no bondage, tion.\\nBut why is it right It is the answer to this question\\nwhich lands us at last in a sure place. The source of\\nlaw and of obligation is in the nature of God. The\\ncontent of the law corresponds exactly to what is\\nrevealed to us as the central thing in God. The com-\\nmand is love, and God is love. Here, then, there is\\ndifficulty certainly, but no bondage. Jesus makes his\\nappeal first to what he finds in men, and so his teach-\\ning convinces in the mere statement of it he speaks\\nwith authority. And secondly, he appeals to what he\\nfinds in God. He produces his effect by the sense of\\nGod which he creates. He brings God and man\\ntogether.^\\niMk. 2:18-3:6; 7:1-23; 10:17, 18, 42-45; 11:25; 12:\\n28-34, 43, 44 Matt. 5 2-12, 45-48 also the passages in chs.\\n6 and 7, in which the heavenly Father is spoken of 11\\n25-27.", "height": "3516", "width": "2288", "jp2-path": "biblicaltheology00goul_0055.jp2"}, "56": {"fulltext": "32\\nNEW TESTAMENT THEOLOGY\\nJesus\\nbelongs in\\nthe line of\\nOld Testa-\\nment\\nprophets.\\nJesus re-\\ngards the\\nritual as of\\nhuman\\norigin.\\nIn connection with this statement that Jesus eman-\\ncipates men through teaching a spiritual instead of a\\npositive law, it should be said that he belongs in the\\nprophetic succession. There is the clearest line of\\ndemarcation between priest and prophet in the Old\\nTestament and their two systems, instead of being in\\nharmony as coordinate parts of the same teaching, are\\nreally antagonistic to each other. The various pas-\\nsages in which the sacrificial system is deprecated\\nmight be taken as meaning simply that the moral law\\nis superior, and that the ritual system is nil without\\nobedience to that. But there is one passage in which\\neven that possible interpretation is excluded the two\\nare placed in absolute antagonism, and the one excludes\\nthe other. Jeremiah says expressly, that in the day\\nwhen God brought the Israelites out of Egypt, he gave\\nthem no command concerning burnt offerings or sacri-\\nfices but only this one command, that they harken unto\\nhis voice, and walk in all the way that he commands\\nthem. That is, a right walk is to be substituted for\\nthe sacrifices by which men seek to rid themselves of\\nthe consequences of an evil walk. Isaiah adds to the\\nsacrifices the observance of new moons and sabbaths,\\nas things which God abhors. Jesus takes his place\\nby the side of these prophets, not only affirming the\\nsuperiority of the moral law, but speaking of the ritual\\nlaw as a command of men, which it is sin to put\\nin the place of the divine command.^ This is a fact\\nof the utmost importance, as it has been supposed that\\nthe sacrificial idea, the altar system, was a legitimate\\nelement of the Old Testament religion, and as such\\nwas to be incorporated in some way in the Christian\\nthought. Whereas the fact is, that it was one of\\ntwo antagonistic ideas, in constant, open conflict,\\n1 7 22, 23. ^1: 11-17.\\n8 Mk. 7 3-23 Matt. 9 13 12 7,", "height": "3528", "width": "2320", "jp2-path": "biblicaltheology00goul_0056.jp2"}, "57": {"fulltext": "THE KINGDOM OF GOD\\n33\\neucharist\\nnot sacrifi-\\namong the Jews, as in fact among all religions, and\\nthat it was the one of the two which was deprecated\\nby the spiritual leaders. It was in the line of these\\nspiritual men, and of this antagonism, that Jesus stood.\\nA study of the institution of the sacrament will show The\\nthat there is none of the priestly idea of sacrifice\\ncontained in that. All that it teaches is that Jesus ciai in the\\ndeath is an example of self-sacrifice for the good of ggnse!^^\\nothers, not in any way a satisfaction to God for the\\nsins of men. Possibly if Jesus taught this elsewhere,\\nhis words in the institution of the sacrament might be\\nconstrued in accordance with that teaching. But as\\nJesus elsewhere makes his death simply an example\\nof self-sacrifice, what he says in the institution of\\nthe sacrament is to be construed in the same way.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0057.jp2"}, "58": {"fulltext": "CHAPTER IV\\nJESUS ESTIMATE OE HIMSELF\\nJesus as The coming of the kingdom means the appearance\\nMessiah. ^f ^-^q Messianic king. In order to understand the\\nmeaning of this, we have to consider it in its relation\\nto the term Kingdom of God. The ultimate fact is,\\nthat God is king. Jesus position is, therefore, that\\nof vice-gerent. The authority that he represents, that\\nhe wields, is divine. He has authority to forgive sins,\\nto regulate the Sabbath law, to impose his yoke on\\nmen, to judge men he is to come again at the right\\nhand of power, and in the clouds of heaven. All of\\nthese acts are by virtue of his kingly power, but the\\nkingdom is the kingdom of heaven, or of God,^ and all\\nhis appeal to men is in the name of God, or of the\\nkingdom which enshrines his will. To possess the\\nkingdom, to see God, to be sons of God, to glorify\\nGod, to be perfect as he is perfect, to be recompensed\\nby him, to have his forgiveness, to receive his care,\\nto seek his righteousness, to be confessed by Jesus\\nbefore his Father in heaven; these are the appeals\\n1 Dalman, Die Worte Jesu, I, 75-79, has made this identifi-\\ncation of the two terms practically certain by an appeal to the\\nrabbinical usage of the term malkuth shamayim (Aram, malku-\\ntha^ dhishmaya kingdom of heaven, as a synonym of the king-\\ndom of God. For the belief that Matthew substitutes ruv\\novpavQv for TQv deov, see J. Weiss, Der Predigt Jesu vom Beiche\\nGottes, 9 Holtzmann, NeutestamentUche Theologie, I, 191 sq.\\nSee further Krop, La Pensee de Jesus sur le Boyaume de Dieu.\\n34", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0058.jp2"}, "59": {"fulltext": "JESUS ESTIMATE OF HIMSELF\\n35\\nHis power as\\nMessiah.\\nthat Jesus makes to men, and they mean that it is in\\nreality the kingdom of God that he seeks to establish,\\nthe thought and love of God that he would make\\nsupreme among them.^\\nBut a prime consideration in this matter is what\\nJesus says about the power wielded by him in the\\nexercise of his Messianic office. We have seen\\nalready that owing to the circumstances of his earthly\\nlife, his chief outward activity, the thing to which he\\nwas confined in his great work of caring for the ills\\nof the world, was his miracles. It is a question of\\nfirst-rate importance, therefore, by what power he per-\\nforms these. If it is a power back of him, that means\\nhis vice-gerency, and not his individual power.^ Now,\\nin Matt. 12:28, Jesus says that it is by the Spirit\\nof God that he casts out demons,^ and that, therefore,\\nto say that he casts them out by Beelzebub is to blas-\\npheme not himself but the Spirit of God. In the\\npassage from Isaiah which immediately precedes\\nthis,* God declares that he will put his\\nthe servant of Jahweh, who is one of the Old Testament\\nMessianic types.^ In all of the Synoptics, Jesus is\\nsaid to have entered upon his career as Messiah in the\\npower of the Spirit.^ When it speaks of him, there-\\nfore, as Lord of the Sabbath, and having power on\\nearth to forgive sins, the authority is derived from the\\nsame divine source. And in what he says about his\\nexercise of power after his ascension, he ascribes it to\\nthe same source. He is to sit, not in the seat of power\\niMk. 2:28; Matt. 9:6-8; 11:29, 30; 25:31-46; 24:30;\\n16 27 5:3, 8, 9, 16, 48 6:1, 4, 6, 14, 15, 18, 25-33 10\\n22, 23.\\n2 Compare the words of Peter, Acts 2 22.\\n3 Lk. 11 20, by the finger of God.\\n4 Matt. 12 18-21 Is. 42 1-4.\\n5 Compare, also, the words of Peter, Acts 10 38.\\nLk. 4 14, 18 is most explicit in this statement.\\nThe\\nmiracles\\nof Jesus\\no i by God s\\nSpirit upon pS^er.", "height": "3536", "width": "2292", "jp2-path": "biblicaltheology00goul_0059.jp2"}, "60": {"fulltext": "36 NEW TESTAMENT THEOLOGY\\nitself, but at the right hand of the power, and when\\nhe comes in the clouds of heaven, it is in the glory\\nof the Father.^ In Mat. 7 21, Jesus defines very\\nwell his relation to the Father. It is not the man who\\ncalls him Lord who will enter the kingdom of heaven,\\nbut he who does the will of his Father who is in\\nheaven. That is, the object of his own lordship is to\\nsecure obedience to the will of God.\\nThe self- The titles by which Jesus designates himself are Son\\nofSs? of Man 2 and Son of God. Both of them are Messianic\\n1. The Son titles. The one by which he most frequently designates\\nof Man. himself. Son of Man,^ is used in the original to denote\\nthe vision of a man who appeared to the prophet, repre-\\nsenting the kingdom of the saints as distinguished\\nfrom the beasts which represent the kingdom of the\\nworld, which oppresses them. This came to be regarded\\nas a Messianic passage, and consequently Son of Man\\nas a Messianic title. It seems to have been chosen\\nby Jesus as a name which partly discovered and partly\\n1 Matt. 26 64 Lk. 22 69.\\n2 Mathews, History of the N. T. Times in Palestine, 173 sq.\\nHorton, The Teaching of Jesus, 39-51 Holtzmann, Neutesta-\\nmentliche Theologie, I, 246-264 Stevens, The Theology of the\\nN. r., 41-53 Gilbert, The Bevelation of Jesus, 185-189 Bey-\\nschlag, Neio Testament TJieology, I, 60 sq. Weiss, Theology\\nof the N. T., I, 73-78; Nosgen, Christus der Menschen- und\\nGottessohn; Bruce, The Kingdom of God, ch. 7 Wendt,\\nThe Teaching of Jesus, II, 139 sq. Baldensperger, Das\\nSelbstbewusstsein Jesu, ch. 7 Grau, Das Selbsthewusstsein\\nJesu, ch. 6 Stalker, The Christology of Jesus, 45-83 Appel,\\nDie Selhsthezeichnung Jesu: Der Menschensohn Boehmer,\\nReich Gottes und Menschensohn im Buch Daniel Sieber, essay\\nin Schnedermann s Jesu Verkundigung und Lehre vom Beich\\nGottes Krop, Appendix in La Pensee de Jesus sur le Boyaume\\nde Dieu Sanday, Art. Jesus Christ in Hastings Diet. Bib.\\n3 Dan. 7 13.\\n4 Compare Enoch 46 1-4 48 2 62 6, 7, 9, 14 63 11\\n69 26, 27 70 1.", "height": "3536", "width": "2360", "jp2-path": "biblicaltheology00goul_0060.jp2"}, "61": {"fulltext": "JESUS ESTIMATE OF HIMSELF 37\\nveiled his Messianic claim, until the time should come\\nat the close of his mission for the full disclosure of it.\\nBut to one who is accustomed to our Lord s habit of\\ndiscourse and knows with what certainty his mind\\nturns to the deeper meanings of common sayings, it is\\nalmost impossible to rest satisfied with this merely\\npolitic use of a term really conveying so much. Son Why the\\nof Man is really only a more distinct affirmation of ^sed.^^^\\nmanhood. That is the meaning of the passage in\\nDaniel, and in the prophecy of Ezekiel.^ And while\\nI do not think that Jesus would have accepted for\\nhimself any title that did not carry to his hearers an\\nintimation at least of his Messianic claim, I still think\\nthat there is some reason beyond mere policy in the\\npersistency with which he clings to this title. One\\nthing is certain, those who love and understand him\\nbest, who speak with most authority and conviction of\\nhim, would find it hard to find another name which\\nwould tell them so much of his claim on our admira-\\ntion and love.\\nIf I read rightly the inward consciousness of Jesus\\nwhich disclosed so clearly to him his kingship, it\\nwas through the idea of manhood that he arrived at Manhood\\nthe idea of kingship, and it was by the same road that kingshTp.^\\nhe knew man must come to the same glory. As he\\ngrew to manhood, he must have discovered in himself\\nthose qualities and gifts, which, while they made his\\nlife a sad and splendid isolation, yet peopled it with\\nthe sorrows and sins, and on the other hand with the\\nideals and possibilities of the race, and which made\\nhim thus the bearer of those burdens, and the splendid\\n1 Ezek. 2 1, 3, 8 3:1,4, etc. See in particular Lietzmann,\\nDer Menschensohn Wellhausen, Israelitische unci judische\\nGeschkhte, 312 n. Schmidt, in Jo^lr. Soc. Bib. Lit. and Ex.\\nXV. 36-53. As against these authorities see Dalman, Die Worte\\nJesu, I, ch. 9.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0061.jp2"}, "62": {"fulltext": "38 NEW TESTAMENT THEOLOGY\\nexample and progenitor of these ideals. In other\\nwords, he discovered in himself what made him king\\nof men, and what would lead ultimately to the rec-\\nognition of this, and so by a straight road to the\\nattainment of humanity s goal. It was not external\\ncredentials, it was not miracles, it was not any audible\\nword of God, that led to his claim, but only what he\\nsaw enfolded in his manhood. And the rule which\\nhe has actually exercised has been the sway of this\\nsame perfect manhood. When Peter made his confes-\\nsion, it did not come from his belief in anything that\\nhe had been taught, but from the impression that this\\nman, this man among men, had made on him. Now\\nthis is the ideal of kingship, of which others are poor\\ntravesties. There is hereditary kingship, there is\\nelective rule, but both are imperfect attempts to dis-\\ncover the man fit to rule. And when the true king\\nof men came, he depended on the depth and truth\\nand worth of his humanity to create for him power\\nover man.\\n2. Son of And yet this is true only in the light of the supple-\\nGod- mentary title. Son of God.^ This again is a Messianic\\ntitle.^ The king or the prophet is in the Old Testa-\\nment Son of God.^ One, because he represents God in\\nhis rule over the people. The other, because he repre-\\n1 Holtzmann, Neutestamentliche Theologie, I, 265-277\\nStevens, The Theology of the N. T., 54-64; Gilbert, The\\nBevelation of Jesus, 179-185 Beyschlag, New Testament The-\\nology, I, 67 sq.; Stalker, The Christology of Jesus, 87-123;\\nWeiss, The Theology of the N T., I, 78-82 Bovon, Theologie\\ndu Nouveau Testament, 412 sg.; Nosgen, Ghristus der Menschen-\\nund Gottessohn Grau, Das Selbstbewusstsein Jesu, ch. 8\\nDalman, Die Worte Jesu, I, ch. 1 Gore, Bampton Lectures,\\n1891 Wendt, The Teaching of Jesus, II, 124 sq. Sanday,\\nArt. Jesus Christ in Hastings Diet.\\n2 Enoch 105 2 4 Esdras 7 28, 29 13 32, 37, 52 14 9.\\n8 2 Sam. 7 14 Ps. 2 7.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0062.jp2"}, "63": {"fulltext": "39\\nsents God in the more inward act of speech and reve-\\nlation. But the name in its best meaning becomes a\\nterm of endearment, as among men. It designates one\\nclose to God. This progress of ideas we recognise in\\nthe Messianic use of the term. The Messiah repre-\\nsents God in his office, his rule being a vice-gerency,\\nand not an independent sovereignty. But he repre-\\nsents him more intimately in his prophetic office, the\\ntruth that he reveals being a reflection of God. And\\nfinally, he represents God most fully in those gifts\\nwhich betray intimate communion with God. In fact,\\nall the way through, the secret of our Lord s life is\\nhis communion with God. But just here also is the Human\\nperfection of his manhood. If man grew simply by ^g^y^^j\\ndrawing on the resources of his limited being, the growth from God.\\nwould be correspondingly limited. But man lives on\\nGod, and there is no limit to God. To be the Son of\\nMan, therefore, does not mean anything ideal, unless\\nit involve the other term, Son of God. Again,\\ntherefore, to go back to the consciousness by which\\nJesus grew into a sense of his kingship, this must\\nhave seemed to him the element in himself which gave\\nhim ascendency over man. It was on the one hand\\nthe great lack that he observed in men they had no\\nsense of God and on the other hand, the conspicuous\\nthing about himself, that which gave colour, solidity,\\nmeaning, depth, to his life, was his open vision of God,\\nin which he lived and moved. This gave him author-\\nity, clothed him with power, because he became by\\nthe means a real representative of God, not merely\\nan official bearer of his authority.\\nSon of God and Son of Man are thus both of them\\nMessianic titles, but both are evidently in our Lord s\\nuse of them made to express the facts of his self-con-\\nsciousness, on which his Messianic claim is based.", "height": "3524", "width": "2288", "jp2-path": "biblicaltheology00goul_0063.jp2"}, "64": {"fulltext": "CHAPTER V\\nJESUS CONCEPTION OF MAN\\nThe view of This is apparent, first, from the fact that he came\\nvSvedin establish the kingdom of God, and that he calls on\\nthe preach- men to repent.^ That is, their normal position is that\\nkingdom! beings who realise God, and become subjects of his\\nuniversal law. But after centuries of man s existence\\non the earth, the kingdom has yet to be established,\\nand for its purposes man has to change his mental\\nattitude and outlook. Jesus profoundly gracious\\noflS.ce, for which he was inspired by God, recognised\\nman as poor, captive, and blind, but capable of release.^\\nHis mission is to men as sinners, and his oflB.ce is that\\nof the physician.^ He realises, moreover, not only that\\nman needs a radical change before the kingdom can\\nbe established, but that the preaching of the kingdom\\nwill arouse the deepest antagonism, so that anyone\\nwho follows him will be subject to that hostility.\\nAnd yet he expects that the kingdom will come, and\\nthat God s will will be done here as in heaven. It is\\nimportant to remember in this connection that Jesus\\ntreats the virtues of the kingdom as natural virtues\\nincident to the human condition, and not as the\\ndemands made of a superior class separated from their\\nfellows The Sermon on the Mount, we infer,* was\\n1 Matt. 4:17. 2 Lk. 4 18-21. Lk. 5 31, 32.\\nMatt. 7 28. The statement in the text is subject to pos-\\nsible criticism from the fact that after Jesus went into the\\nmountain his disciples came unto him (Matt. 5:1). In the\\n40", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0064.jp2"}, "65": {"fulltext": "JESUS CONCEPTION OF MAN 41\\naddressed to the miiltitudesj and not to the disciples\\nalone. And while there is every reason to believe\\nthat no such body of teaching was ever spoken by\\nJesus at any one time, this note is to be taken as a\\ntrue condition of this teaching, whenever spoken.\\nThere is an esoteric teaching addressed to the dis- Duties of\\nciples alone in regard to the fortunes of the kingdom, ^^f^^gg^of\\nand their own prospects in connection with it, but this members\\ndoes not include any of the teaching in regard to the kingdom,\\nlaw of the kingdom, which is a common matter. It is\\nmen, and not merely disciples, who are to love each\\nother as themselves. Antagonisms among men, or\\neven to repay antagonism with antagonism, is against\\nthe law of the kingdom, whereas to meet it with love\\nmakes men sons of God. Prayer becomes also a human\\nduty, only it must be real, and especially when men pray\\nto be forgiven, they must not forget to forgive. They\\nare dwellers in this world, but since it is now an alien\\nworld, their affections are to be concentrated on the\\nspiritual order toward which the world tends. Com-\\nbine this with the prayer taught by our Lord, that\\nGod s kingdom may come, and his will be done here\\non earth as in heaven, and what does it mean, except\\nthat there is an ideal order not yet realised, but sure\\nto come, because it is latent in humanity And the\\nthing that he enjoins on men is, therefore, faith, that is,\\nthe spiritual sense which puts men in connection with\\nthis spiritual order, and clothes them with its powers.^\\nAnd yet he is far from enjoining on men any estrange-\\nlight of this statement and of the composite character of the\\ndiscourse, it may not be possible to regard Matt. 7 28 as more\\nthan a general statement derived from such a passage as Mk.\\n1 22. It is, indeed, at this point that the teaching material in\\nMatthew is added to the Mark source. But the view in the\\ntext is, on the whole, preferable.\\n1 Matt. 5 1 f. 8 10 j Lk. 18 1-8 Matt. 17 20.", "height": "3536", "width": "2236", "jp2-path": "biblicaltheology00goul_0065.jp2"}, "66": {"fulltext": "42\\nNEW TESTAMENT THEOLOGY\\nThe doctrine\\nof man in\\nthe parables.\\nAffinity be-\\ntween man\\nand truth.\\nThe funda-\\nmental as-\\nsumption\\nof Jesus\\nhumanity is\\nakin to the\\nkingdom.\\nment from the world which wears the appearance of\\nasceticism.^ The parables contain the deepest teach-\\ning about the kingdom, but this teaching is based on\\nthe doctrine of man contained in them. Humanity in\\nthe parables is the soil in which the word of the king-\\ndom is sown. The first and most obvious truth about\\nthis soil is the variety of hindrance which it presents\\nto the growth and fruitfulness of the seed. Spiritual\\ndulness, superficiality, worldliness, are enemies within\\nman to the truth.^ The second truth is that besides\\nthe children of truth planted by God, there are the\\nchildren of the evil one.^ That is, both forces, both\\ngood and evil, are at work in the world. The third\\ntruth is, however, the fundamental one, that seed and\\nsoil are so adapted that the earth produces fruit of\\nitself. There is at bottom an affinity between the\\nspirit of man and the truth of God, so that humanity\\nis the proper soil for the growth of the word. Man\\nis made to believe the truth, and this is the ultimate\\nground for believing in the establishment of the king-\\ndom in the world. The essential truth in regard to\\nhuman nature is thus optimistic, not pessimistic.\\nGrowing out of the two, however, the more obvious\\nevil side of humanity and the hidden deeper side of\\ngood, we have finally the fourth truth, that the growth\\nof the kingdom is slow but sure. It advances slowly\\ntoward its goal, but the end is surely reached at last.\\nThis truth about human nature, that it is superficially\\nalien to the kingdom, but fundamentally akin to it, is\\nour Lord s undeniable teaching. And it is evident,\\ntoo, that he proceeds on this supposition in his teach-\\ning, in which he appeals to what is in man, and devel-\\nopes what he finds there. It is very true that man s\\n1 Matt. 11 19.\\n2 Matt. 13 1-8.\\n8 Matt. 13 24-30, 36-43.\\n4 Mk. 4 26-29.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0066.jp2"}, "67": {"fulltext": "JESUS CONCEPTION OF MAN 43\\nsalvation depends on the implanting in him of a divine\\nforce, but the fact about man which is developed here\\nis not so much his admitted sinfulness as his dormant\\ncapacity for receiving this divine force into his life.^\\n1 On Jesus teaching as to man, see Bruce, The Kingdom of\\nGod, 128-147 Schmeid, Biblical Theology of the N. T., 170 sg.;\\nStevens, The Theology of the iV. T., 92-103 Beyschlag, New\\nTestament Theology, I, 88-93 Holtzmann, Neutestamentliche\\nTheologie, I, 113 sq.; 160 sq. Mathews, Social Teaching of\\nJesus, ch. 2 Laidlaw, The Bible Doctrine of Man.", "height": "3536", "width": "2292", "jp2-path": "biblicaltheology00goul_0067.jp2"}, "68": {"fulltext": "CHAPTEE VI\\nDOCTRINE OF LAST THINGS\\nThe simplic-\\nity of the _\\neschatology\\nof Jesus.\\nThe return\\nof Jesus.\\nIn the main, Jesus teaches about the last things just\\nthose elementary truths which are among the funda-\\nmental facts of religion that men are immortal, and\\nthat their state hereafter depends on their conduct\\nhere.^ More particularly, it depends on the good or ill\\nwhich they do their brethren, which Jesus represents\\nas done to him.^ He represents himself as the Judge,\\nthat being a part of his kingly office.\\nSimple as are these teachings, Jesus has been sub-\\nject to the most singular misunderstanding from the\\nvery beginning. The last things of which he speaks\\nare not the end of the world, but of the age. And\\nthe period so ended is not that of the world, but of\\nthe age.^ More particularly, it is the end of the\\nJewish epoch in connection with the destruction of\\nJerusalem.* The passages in the eschatological dis-\\ncourse which are supposed to point unmistakably to\\nan actual return of Jesus at the end of the world, are\\nreally intended to teach something very different.\\nThey represent this return as immediately following\\nthe tribulation of those days, and there can be no\\ndoubt that the tribulation of those days is the siege\\nand destruction of Jerusalem (vs. 21). The whole\\npassage gets its subject from the conversation about\\n1 Matt. 22 23-33 Lk. 16 19-31.\\n8 Matt. 13 39, 49 24 3.\\n*Matt. 24:29 sg.; Mk. 13:24.\\n44\\n2 Matt. 25 31-46.\\n6 Matt. 24 29.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0068.jp2"}, "69": {"fulltext": "DOCTRINE OF LAST THINGS 45\\nthe destruction of the temple (vss. 1, 2). In Mk. 13/\\nthe discourse takes precisely the same course, except\\nthat the coming of the Lord is said to be in those days,\\nafter that tribulation. The first of these designations\\nof time refers to the general period, that is, that of the\\ndestruction of Jerusalem, and the second specifies the\\ntime after the destruction of the city as the particular\\ntime of the coming. Then in both, after the entire\\nstatement is in, including both the destruction of Jeru-\\nsalem and the coming of the Lord which is to follow\\nit, it is distinctly said that the generation was not to\\npass away until all these things are accomplished.^\\nAccording to this, the coming of the Son of Man must\\nbe something other than a visible coming. There must\\nbe some prophetic use of language covering cases of\\nthis kind, in which the words have not their literal\\nmeaning, but an entirely allowable and reasonable rhe-\\ntorical meaning. And as a matter of fact, there is such\\na use frequent in the Old Testament prophecies, where\\nany divine interference in human affairs, and especially\\nin the destruction of dynasties, is represented under\\njust this figure of God coming in the clouds of heaven,\\naccompanied by his angels, and attended by all these\\nportents, such as the falling of the stars, the darken-\\ning of sun and moon, the shaking of the powers of\\nheaven, and the like.^ Finally there is one passage\\n1 The attempt of Wendt, Lehre Jesu, I, to discover two\\napocalypses in this chapter of Mark is certainly ingenious\\nthough hardly beyond objections. His first eschatological ele-\\nment, vss. 5f., 9, 11-13, 21-23, 28 f., he regards as coming from\\nJesus, while vss. 7-9a, 14-20, 24-27 f 30, he holds to be an early\\nChristian apocalypse which has been combined with these\\nsayings of Jesus.\\n2 Mk. 13 30 Matt. 24 34.\\n3 See, for instance, Is. 13 9, 10 24 21-23 Ezek. 32 7-\\n10 Joel 2 10, 30, 31 Dan. 7 13. These figures are also\\nfrequent in the later Jewish literature.", "height": "3536", "width": "2284", "jp2-path": "biblicaltheology00goul_0069.jp2"}, "70": {"fulltext": "46\\nNEW TESTAMENT THEOLOGY\\nThe coming\\nof Jesus\\nnot a single\\nevent.\\nThe judg-\\nment also\\ncontinuous.\\nwhich shows conclusively how this language is to be\\ntaken. Matt. 26 64 says, From this time on, you\\nwill see the Son of Man seated at the right hand of\\npower, and coming in the clouds of heaven. The\\npoint of this is to be found in the note of time, which\\ndoes not make the coming of our Lord to be a single\\nevent occurring at some point of time, but a continuous\\nhappening, which is to characterise the period begin-\\nning then and there. There is a sense, then, in which\\nhe is to come within that generation, and another sense\\nin which he will be seated at the right hand of power\\ncontinuously from the time of his departure from this\\nworld, and be continually appearing here in the world\\nduring the same period. The coming at the time of\\nthe destruction of Jerusalem gives us the clew to the\\nmeaning of both. That, as we have seen, is analogous\\nto Old Testament passages in which any interference\\nby God in the affairs of nations is represented under\\nthis figure of a coming. Every such providential hap-\\npening in the history of the world, after our Lord s\\ndeparture from it, is to be looked upon as a part of his\\nadministration of it. It is an interruption of the ordi-\\nnary course of things, in which the slow process of the\\ngrowth of the kingdom is hastened by some crisis, such\\nas the breaking up of the Eoman Empire, the Reform-\\nation, the American Revolution, and the like. But,\\nmeantime, Jesus is king just as much in the ordinary\\ntimes that intervene.\\nOne important consequence of this is that the judg-\\nment which figures so conspicuously in the Advent\\nis likewise a continuous process, and not a rounding\\nup of things at the end of the world. The Jewish\\nnation, and other nations, in which things have come\\nto a like crisis, are subject to judgments which close\\nup their affairs, but in the world at large it is the\\nredemptive process which makes the splendid climax", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0070.jp2"}, "71": {"fulltext": "DOCTRINE OF LAST TBINGS 47\\nand not the judgment process, for this is merely pre-\\nparatory.^ Single passages like these might not have\\nmuch weight, if they were not a part of a great im-\\npression made by our Lord, that love is that attri-\\nbute in God which not only outweighs but outlasts\\neverything else. The teaching of the parables is the\\nclearest teaching in the New Testament in regard to the\\nmanner of establishing the kingdom, and this teaching\\nis clearly at variance with the supposition of a sudden Reversion to\\nor early winding up of the world s affairs. Over programme^\\nagainst it stands the Jewish Messianic programme, the com-\\nwhich sets up a victorious force in the world, instead kingdom,\\nof a slow-working principle. Yet although this me-\\nchanical and sudden social regeneration is foreign to\\nthe teaching of Jesus himself, after the short interval\\nof a generation, instead of the insistence upon growth,\\nthere is predicted a return to this Judaistic programme.\\nThe teaching of the parables was thereby made a tem-\\nporary device, which was set aside after this short time,\\nand a return made to the other medium of force, which\\nall of Jesus teachings controvert. The present gen-\\neral teaching of a visible return of Jesus, either shortly,\\nor after an indefinitely deferred period, is clearly un-\\ntenable. It leaves out of view the fact, that whatever\\nwas predicted by our Lord was to take place within\\nthe generation succeeding his death. There is a con-\\nsensus of scholars about this, the only question being\\nwhether he made a mistake or not. And it is clearly\\nagainst the supposition that he did make a mistake,\\nthat he sets forth in the parables a statement of the\\nslow growth of the kingdom which clearly contradicts\\nthe idea of an early coming.^ Thus, in one sense, the\\n1 Matt. 5 43-48 6 9, 10 Lk. 15 4, 8 Matt. 13 33.\\n2 For a careful discussion of the critical aspects of the escha-\\ntological passions in the teaching of Jesus, see Stevens, TJieol-\\nogyofthe N. T., 150-166.", "height": "3520", "width": "2288", "jp2-path": "biblicaltheology00goul_0071.jp2"}, "72": {"fulltext": "48 NEW TESTAMENT THEOLOGY\\ncoming of the Son of Man occurred at the destruction\\nof the Jewish state, but in another sense it is con-\\ntinually happening, the great crises in the history of\\nthe world being really comings of the Son of Man.\\nThese judgments of the nations are a part of the\\nprocess for the final setting up of the kingdom. But\\nthis final act will not be a judgment process, but the\\nfinal entire submission of the will of man to the will\\nof God.\\nJesus, thus, claims for himself to be the fulfilment\\nof the Messianic expectation of the Jews, their hope\\nSummary of f Or one anointed by God to rule his people and to deliver\\ntea hin^ them from their enemies. But the idea in this which\\nhe seizes and holds fast is that it is the kingdom of\\nGod which he is to establish. In other words, it is\\nthe rule of righteousness which he is to establish.\\nGod and his righteousness were to be made the ruling\\npowers in the world, not the Jews, nor even himself,\\nexcept as he represented God and righteousness.\\nThe king- This glad tidings, that this kingdom was to be set up,\\ndom. ^g^g proclaimed first to the Jews because they were\\nthe only worshippers of the true God, by which is\\nmeant the one and righteous God, and because as such\\nthe foundations of the new kingdom were to be laid\\nin their race. But Jesus shows very early in his\\nteaching that he does not expect the nation to be\\nfriendly to this kingdom, that in this new and ideal\\nform in which alone it could take its place among the\\nspiritual realities of this world, it was to meet nothing\\nbut the deadliest hostility of those who represented\\nthe idea in its older material form. In that form it\\npromised selfish aggrandizement in its new form it\\nmeant self-abnegation as the very root of all things.\\nIt meant the substitution of a rational spiritual right-\\neousness for the formal righteousness that obtained in\\nI", "height": "3524", "width": "2324", "jp2-path": "biblicaltheology00goul_0072.jp2"}, "73": {"fulltext": "jDoctbine of last things\\n49\\nRighteous-\\nness and\\nlaw.\\nthe present form of the kingdom. This meant that\\nthe condition which Jesus was to meet and deal with\\nin the establishment of the kingdom was a universal Sinfulness\\nsinfulness, from which the Jews were not to be\\nexcluded. And among the Jews the deadliest form of\\nsin, which consists in bitter hostility to the kingdom,\\nand yet plumes itself on its righteousness, was found\\namong the professed righteous and not among the pro-\\nfessed sinners. The first thing to which Jesus had to\\naddress himself in his teaching was the revision of\\nthe idea of righteousness and of God. Evidently, if\\nthe religious heads of the nation were the worst sin-\\nners of their times, so that their religion was a mere\\npretext, the whole religious idea would have to be\\nreversed. In the matter of the law, this revision con-\\nsisted in the absolute rationalising and spiritualising\\nof it, so that it should stand as a statement of the\\nobligation that the very nature and spirit of God\\nwould impose on man. It dealt with motives, there-\\nfore, and principles, but above all, put love at the front\\nas the complete statement of God s will in regard to\\nman. In regard to God, it dwelt not on the mysteries\\nof his being, but on the transparent depths of his ethical\\nnature, and here, again, put love to the front as the very\\nessence of what Jesus had to say about God as Eather.\\nJesus proposed to himself, therefore, to conquer the\\nworld for God by teaching the world the truth about\\nGod and his will. Nothing could better show the\\nspirituality and strangeness of his idea of the kingdom\\nthan this fact, that he, its king, was in his outward\\nactivity a teacher. He was a prophet, who expected, Jesus a\\nlike the rest of the prophets, to be persecuted to the P^\u00c2\u00b0P^\u00c2\u00ae*-\\ndeath. This fate was not prevented by his possession\\nof miraculous power. Whether it was a power left at\\nhis disposal, or one restricted to certain uses, either\\nin the one case on his part, or in the other case on the\\nGod.", "height": "3536", "width": "2288", "jp2-path": "biblicaltheology00goul_0073.jp2"}, "74": {"fulltext": "50\\nSEW TESTAMENT THEOLOGY\\nSalvation,\\nnot judg-\\nment, the\\nend of the\\nworld pro-\\ncess.\\npart of God, there was a self-restraint in the exercise\\nof an unlimited power in the interest of human freedom.\\nAnd now that he has ascended, the unrestricted power\\nis limited in the same way and in the same interest,\\nsince he warns his disciples to expect the same fate as\\nhimself, until they can bring the world which perse-\\ncutes into the same obedience as themselves.\\nAs to the goal to which the world tends, it is not\\njudgment but salvation. The world process is not to\\nbe closed with an act of judgment but of triumph.\\nSociety is to be leavened, and the will of God is to be\\ndone on earth as in heaven. The judgment is inter-\\nmediate, continuous, and contributory.^\\nIn regard to himself, Jesus teaches that he is the\\nbeing in earth and heaven set to bring all this about,\\nand under God to act as king in this spiritual realm.^\\n1 On his eschatology, see Wendt, Teaching of Jesus, II, 265-\\n286; Bruce, llie Kingdom of God, 311-328; Horton, Tlie\\nTeacJdng of Jesus, 139-153 Weiss, Biblical Theology of the\\niV. T., 1, 143-158 Stevens, The Theology of the N. T., 150-106\\nBeyschlag, New Testament Theology, I, 187-215 Holtzmann,\\nNeutestamentliche Theologie, 1, 305-337 Bovon, Theologie du\\nNouv. Testament, I, 453-474 Stanton, The Jewish and Chris-\\ntian Messiah, 298-356 Salmon, The Christian Doctrine of\\nImmortality, 283-298; Salmon, Art. Eschatology, in Hast-\\nings Diet. Gilbert, The Bevelation of Jesus, 284-361 Balden-\\nsperger, Selhstheiousstsein Jesu, chs. 8,9; Charles, Eschatology,\\nHebrew, Jewish, and Christian, ch, 9 Russel, The Parousia,\\nFt. I Hanpt, Die eschatologischen Aussagen Jesu in den\\nsynoptischen Evangelien Schwartzkopff, The Prophecies of\\nJesus Christ.\\n2 On the Messianic self-consciousness of Jesus, see Balden-\\nsperger. Das Selbstbeiousstsein Jesu; Adamson, The Mind in\\nChrist; AVendt, Teaching of Jesus, II, 122-339; Schwartz-\\nkopff, The Prophecies of Jesus Christ Stalker, The Christol-\\nogy of Jesus; Forrest, The Christ of History and Experience;\\nBurton, The Fersonal Religion of Jesus, Biblical World,\\nDecember, 1899.", "height": "3532", "width": "2364", "jp2-path": "biblicaltheology00goul_0074.jp2"}, "75": {"fulltext": "PART II\\nTHE TEACHING OF THE TWELVE\\nThe sources of this early teaching are to be found The sources.\\nin the history and discourses of the early chapters of\\nActs. These have to be studied in connection with\\nthe statements of the Pauline Epistles about the rela-\\ntions of Paul and the Twelve. And if we accept the\\nPetrine source of Mark, and the tradition that Mat-\\nthew was the author of the Logia, the second source of\\nthe Synoptics, we have to distinguish between an\\nearlier and a later teaching. Because, as we have seen,\\nhere is a body of teaching entirely in sympathy with\\nPaul s opposition to the ceremonial part of the law, and\\ntherefore quite out of sympathy with the obvious atti-\\ntude of the Church at Jerusalem toward Paul. AVhen\\nwe speak of the Jerusalem Church in this connection,\\nit is certainly impossible to leave out the leaders,\\nalthough they may not have been quite so prejudiced\\nas their followers. There must have been quite a\\nchange in the spirit of the Jerusalem Church, before\\nso sympathetic a report of our Lord s teaching as that\\ncontained in Mark and Matthew could have come from\\ntwo of the original apostles. For, while that teaching\\nis not in accord with Paul s peculiar doctrine of\\nthe law, it is quite in sympathy with his practical\\nobject to free men from bondage to the ceremonial\\npart of the law.\\nThese discourses in the early chapters of Acts are\\nnot historical in the sense that they are verbatim\\n51", "height": "3532", "width": "2292", "jp2-path": "biblicaltheology00goul_0075.jp2"}, "76": {"fulltext": "52 NEW TESTAMENT THEOLOGY\\nCharacter reports of separate addresses, but in that they preserve\\ncours^e^in ^JP\u00c2\u00ae teaching that correctly represents the\\nActs. apostles at this time.^ They are historical, as the Ser-\\nmon on the Mount was historical. They profess to\\ngive an account of the witness of the early disciples\\nto the crucified, risen, and ascended Lord, and their\\nprox3hecy of his early return to establish his kingdom.\\nOf this office of witness the apostles speak constantly.^\\nEspecially do they regard themselves as witnesses of\\nthe resurrection, which is the foundation of their f aith.^\\nIndeed, they dwell as our Lord did not, on external\\nsigns, such as our Lord s miracles, the resurrection,\\nand the gifts of the Holy Spirit.* Evidently, they\\ndistinguish between the earthly ofiS.ce of Jesus, which\\nthey regard as mainly prophetic,^ while it is in his\\nexaltation that he becomes Prince, Lord, and Messiah.^\\nDuring his life, he is anointed by God with the Holy\\n1 For different views as to these discourses, see Weizsacker,\\nApostolic Age, 1, 209 sg., 241 sq. Holtzmann, Hand- Commentar\\nzum Neuen Testament^ 307 sq. Jiilicher, Einleitung in d. Neue\\nTestament, 259 sq. Blass, Studien und Kritiken, 1894, 86-\\n119; Blass, Acta Apostolorum secundum formam Bomanam\\n(for a criticism of Blass, see Schmiedel, Art. Acts, Encyclo-\\npedia Bihlicd) Lightfoot, Art. Acts, Smith, Bib. Diet.;\\nHeadlam, Art. Acts, Hastings Diet. McGiffert, The Apos-\\ntolic Age., 234 sq., 436 sq.; Eamsay, St. Paul, the Traveller\\nand Boman Citizen, 1-28, 383 sq. Mathews, The Origin of\\nActs 9 1-19, Biblical World, October, 1898 Barde, Commen-\\ntaire sur les Actesdes Apotres, 674 sq.; Spitta, Die Apostelge-\\nschichte, 285-380 Jiingst, Die Quellen der Apostelgeschichte,\\n191-221 J. Weiss, JJtber die Absicht und den literar. Character\\nder Apostelgeschichten Hilgenf eld, Arts, in Z.filr W. Th., 1895.\\n2 Acts 1 8, 11 2 32 3 15 10 39 4 33 6 32.\\n3 Acts 1 22 4 2, 10 4 33 3 15 5 30 10 40-42.\\nActs 1:8; 4 8-12, 31 5 30-32.\\nActs 3 22 7 37. He was the Messiah but had not per-\\nformed strictly Messianic work. This was to be the purpose\\nof his return.\\n6 Acts 2 33, 36 3 14-16 4 29-31.", "height": "3532", "width": "2372", "jp2-path": "biblicaltheology00goul_0076.jp2"}, "77": {"fulltext": "THE TEACHING OF THE TWELVE 53\\nSpirit and power. But now in his exaltation he sends\\nthe Holy Spirit.^ His title with them is commonly\\n6 TTttt? avrov (tov Oeov) Servant of Yahweh, the pro-\\nphetic title of the elect Israel in Isaiah, which in the\\nlater usage is appropriated to Messianic use.^ In this\\nexaltation, his office is principally that of Prince of\\nlife and Saviour to give repentance and remission of\\nsins. It is a period of transition, therefore, from the Theprophet-\\nmerely prophetic work of the earthly life to the purely kinJiv^ork\\nkingly office which is to characterise his return to the of Jesus,\\nearth.^ It is necessary to keep these offices distin-\\nguished in order to understand this teaching. Accord-\\ning to the addresses in Acts, during his life, Jesus was\\nhimself a prophet anointed by the Holy Spirit during\\nhis temporary sojourn in heaven he sends the Spirit to\\ninspire his apostles for the same work and on his\\nreturn from heaven he is to be finally crowned as\\nKing, his enemies are to be subdued, and he is to be\\nestablished as Judge.^ Every person who shall not\\nlisten to the prophet sent by God is to be destroyed\\nfrom among the people. The present office of the risen\\nJesus is therefore to turn them away from their\\niniquities, that so they may be preserved from that\\nfate.\\nThe death of Jesus is not regarded by the early Thesignifi-\\ndisciples as atoning or vicarious. Indeed, they do canceofthe\\nnot rationalise it in any way. It would be singular jesus.\\nif they had, just because they had seen in it the great\\nhindrance to his work and to their belief. It was\\nenough for them that this stumbling-block had been\\nremoved by his resurrection. They recognised in him\\nnow the risen and ascended Lord, exercising the spiritual\\n1 Acts 2 33.\\n2 Is. 41 8 42 19 44 1 sq., 21, etc.\\n8 Acts 4 12 5 31 10 43.\\n4 Acts 3 19-21, and especially, 23, 26.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0077.jp2"}, "78": {"fulltext": "54\\nNEW TESTAMENT THEOLOGY\\nThe person\\nof Jesus.\\nPersistence\\nof Judaism.\\npowers of his kingdom in heaven at the right hand of\\nGod, and about to return to set up his kingdom here.\\nIt was enough for them to know that his death was\\nby God s set plan, foretold in prophecy, and therefore\\nthe farthest possible from being a defeat.^\\nAs to the person of our Lord, there is the same\\nprimitiveness, the mark of an early and unreflective\\nperiod, as in the rest of their simple doctrine. He is\\nto them the Messiah, back of whom stands the mighty\\npower of God, attested by signs which God gives him\\nto perform, by his own resurrection which God accom-\\nplishes, by the gift of the Holy Spirit which has been\\npromised him by the Father. In heaven as on earth,\\nhe is commissioned, attested, exalted, empowered by\\nGod, but there is no hint of a more intimate relation.^\\nTo be sure, miracles are performed in the name of\\nChrist, and he gives the Holy Spirit, but both are\\ntraced back to God, who in them glorifies his servant\\nJesus.^\\nJesus was to the first Christians not only the Mes-\\nsiah he was the Jewish Messiah. We need not look\\nfor any specific proof of this within the discourses them-\\nselves, as it was not a controverted point. There is\\nevidently an expectation that his Messianic work and\\nblessings will somehow transcend Israel, but the bless-\\ning must come first to the chosen people, and only\\nthrough them to others.^ But when the Cornelius\\nevent happened, they of the circumcision were amazed\\nat the gift of the Holy Spirit to the Gentiles, and\\nglorified God for the gift of repentance to the Gen-\\ntiles.^ More than this, Christianity was to them no\\n1 Acts 2 23-36 3 18 4 27, 28.\\n2 Acts 2 22, 24, 32-36 3 13-16, 20, 26 4 10, 30 6 30-32.\\n8 Acts 3 13 2 33.\\nActs 3 25, 26.\\n6 Acts 10 45 11 18.", "height": "3536", "width": "2388", "jp2-path": "biblicaltheology00goul_0078.jp2"}, "79": {"fulltext": "THE TEACHING OF THE TWELVE 65\\nseparate thing, it was genuine Judaism, and they\\njoined, therefore, assiduously in the worship of the tem-\\nple.^ The significance of this lies not in the fact that\\nthey joined in this worship, but in the assiduousness of\\ntheir attendance. Jesus was also a Jew, but the free-\\ndom with which he moved among the Jewish customs\\nand laws was the principal occasion of the hatred that\\nhe encountered. So far was this the case that to him\\nJerusalem was forbidden ground. But after his death,\\nthe disciples assiduous following of the temple service\\ngave them favour with all the people. And when\\nStephen was accused of repeating Jesus prophecy of\\nthe destruction of the temple, and the passing of the\\nJewish cult, the strenuous opposition to him is in\\nmarked opposition to the previous peace of the\\nChurch.2\\nIn these discourses we have set forth, therefore, the Summary,\\nvery simple and reactionary faith of our Lord s early\\ndisciples after his final departure. His death had\\nclouded their faith, but his resurrection had reestab-\\nlished it, and their testimony to this fact was that on\\nwhich they mainly relied to prove his Messiahship.\\nThat set the whole thing on its feet once more. The\\ndifficulty of his death once out of the way, they could\\ngo back to his miracles, and rehearse once more the\\nwonders which had always seemed to them, as they\\nnever had to Jesus, the great thing in his life. But\\n1 Acts 2: 46; 3:1; 21:20.\\n2 On Primitive Christianity, see Bruce, Apologetics, 430-447\\nMcGiffert, The Apostolic Age, chs. 2-4 Weizsacker, The\\nApostolic Age, I Lecliler, T%e Apostolic and Post-Apos-\\ntolic Times, I, 5-258 Thatcher, The Apostolic Church, chs.\\n1-8 Bartlett, The Apostolic Age, 1-203 Neander, Planting\\nand Training, bk. I Wendt, Handbuch ilber die Apostel-\\ngeschichte (Meyer series) Baiir, Church History, I, 1-43\\nCone, The Gospel and its Earliest Interpretations, chs. 2-6\\nPfleiderer, Das Vrchristenthum.", "height": "3536", "width": "2292", "jp2-path": "biblicaltheology00goul_0079.jp2"}, "80": {"fulltext": "56\\nNEW TESTAMENT THEOLOGY\\nReestablish-\\nment of the\\nJewish\\nMessianic\\nprogramme.\\nthey not only had their confidence in his Messianic\\noffice restored, they had his Messianic career marked\\nout for him. His sudden taking off had seemed to\\ncut that career short, but now the knowledge that he\\nhad ascended to the right hand of God meant the\\nexercise of his Messianic office there. This power\\ncommitted into his hands by God was shown mainly\\nin his sending upon them the Holy Spirit, which\\nenabled them to speak the truth about him with a\\npower which was a revelation to themselves, and to\\nperform miracles such as had graced his own life.\\nBut even this heavenly sojourn was only temporary,\\nand prepared the way for what was, after all, the\\nculmination, indeed, the realisation, of his Messianic\\ncareer, his return to the earth to assume here his real\\nsovereignty. Meantime in heaven his principal office\\nwas the restoration of Israel to repentance for remis-\\nsion of sins. It was the nation, the seed of Abraham,\\nwhich he was thus to make a blessing to the world.\\nThis was the side of his Messianic office turned toward\\nhis own people, the Jews. Their sin as a people had\\nculminated in their rejection of him, but they were to\\nbe restored to the old paths by the exercise of spiritual\\npowers vested in him on his ascension. The other\\nside was the subduing of his enemies, so that on his\\nreturn to the earth he would reign over the whole\\nworld with the Jewish quarter as the court end of the\\ntown. That is, the Jewish Messianic programme is\\nreestablished, with only the unexpected interlude of\\nthe spiritual reign in heaven, preparatory to the final\\nsetting up of the kingdom on the earth. This they\\nlook forward to within their generation, and liable to\\noccur at any time, and this expectation constitutes the\\nhope of the Church in the first century, and the secret\\nof its buoyant life. Meantime, as their hope is the\\nMessianic hope, they relax none of their Judaism-,", "height": "3536", "width": "2388", "jp2-path": "biblicaltheology00goul_0080.jp2"}, "81": {"fulltext": "THE TEACHING OF THE TWELVE 57\\nindeed, they become objects of favourable notice on\\naccount of their strictness, and the fervour of their\\ndevotion to the Jewish cult. The testimony of Acts\\n21 20, 21, as to the zealous legality of the entire\\nJewish Church is conclusive as to the attitude of the\\nTwelve, and as the spiritual work of the Messiah dur-\\ning his stay in heaven was to be the restoration of the\\nJews, and only through this restored Israel was to\\ncome the blessing of the other nations, the attention\\nof the apostles was confined to the Jews, and there\\nwas no thought of any work among the Gentiles.-^\\n1 It is, perhaps, significant that even the evangelisation of\\nSamaria was the work of Philip, apparently a Hellenistic Jew,\\nand certainly not one of the Twelve.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0081.jp2"}, "82": {"fulltext": "PAKT III\\nTHE TEACHING OP PAUL\\nCHAPTER I\\nSIN AND THE LAW\\nThesignifi- What the early disciples effected was a reaction.\\nPauT What Paul effected in the midst of this reaction was\\na revolution, and it was due to his inside view of Juda-\\nism. He knew what it meant to try to be religious\\nafter the Jewish fashion. The righteousness of the\\nlaw he had striven to attain, and he found himself a\\nsinner, with unsatisfied longings, after it all. His con-\\nfessions show that he had this conviction of sin as a\\nJew, before his contact with Christianity. And the\\ncircle was complete when he found in Christ what he\\nhad failed to find in law, an inspiration that lifted his\\nendeavour after righteousness out of the dead level of\\nrules into the high places of exalted motives.-^\\nIn order to understand his position, we have to begin\\nwith the practical question which he debates in both\\nepistles in which he discusses the law. The party\\nof reaction had demanded that his Gentile converts be\\ncircumcised. And his difficulty with the law is that\\nit contained those demands which became his reason\\nfor setting aside the law altogether. He argues the\\n1 Rom. 7 7-25.\\n68", "height": "3532", "width": "2384", "jp2-path": "biblicaltheology00goul_0082.jp2"}, "83": {"fulltext": "SIN AND THE LAW 59\\ncase at times as Jesus would, contending that forms\\nare not on the same footing as the moral requirements\\nof the law. Circumcision is a sign of conformity to\\nthe law, the badge of the people of the law. And as\\nsuch, it avails a man only if he has that inward quality\\nwhich the sign stands for. And if he has that inward\\nquality, it makes up for the absence of the outward\\nsign.^ Paul argues the matter of eating food offered to\\nidols, and all attempts to make the matter of eating\\nthis or that, one of moral discriminations, in the same\\nrational, spiritual way.^ He felt the futility, therefore,\\nof the apostolic position, according to which disciple-\\nship to Christ only increased one s devotion to the\\nJewish cult. But there was another thing in the\\nJerusalem programme which he could see was equally\\nfutile the expectation that the Messianic purpose\\ncould be achieved through the conversion of the Jews\\nthat they might be used as a spiritual force for the\\nconversion of the Gentiles. In the first place, he Theconver-\\nknew it had been only by a spiritual tour de force j^q^^Iq^I\\nthat he had been converted, and he evidently regarded prerequisite\\nhis as so far a representative case that it argued the Gentiles!\\nextreme difficulty of any conversion of the nation\\nwithout a supernatural intervention something\\nhardly to be expected on a national scale. Then he\\nsaw the clear alternative; either the Jews must be\\nconverted out of their Judaism a result which the\\nstate of things in the Jewish Church showed to be\\nentirely improbable or supposing the state of things\\nin the Jewish Church to be copied all over the nation,\\nthis would make the conversion of the Gentiles simply\\nimpossible. The only thing which could possibly\\nsupplant any specialised religion would be not an-\\nother specialised faith, but only a universal religion,\\n1 Rom. 2 26-29. 2 Rom. 14 1 Cor. 8 10 19-33.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0083.jp2"}, "84": {"fulltext": "60\\nNEW TESTAMENT THEOLOGT\\nOpposition\\nof the\\nJudaising\\nChristians.\\nPaul pro-\\nclaims the\\nend of law.\\nwhich could appeal to the common humanity of all,\\nand not to the religious bent of some one race or\\nperiod. His call, therefore, to become the apostle to\\nthe Gentiles meant the definite setting aside of the\\nJewish-Christian programme, and the substitution for\\nit of a direct work among the Gentiles. The impli-\\ncation is distinctly drawn that it was not to be Jews\\nfirst and then Gentiles, but Gentiles first and then\\nJews, after they have been stirred by jealousy of the\\nGentiles who had moved into their place.^\\nThis move on the part of Paul, however, was not to\\ngo unchallenged. Certain men from the Jewish Church\\nfollowed in his tracks, and began to teach his converts\\nthat they must be circumcised. This was the first in-\\nvasion of the peace of the Church. Paul himself had been\\ncontent to leave the Jewish Church to its own devices,\\nso far as it did not interfere with him. But this attack\\non the religious liberty of his disciples aroused the slum-\\nbering forces of a naturally combative mind, and he\\ntook up the weapons of debate, and forced the fighting\\nalong the entire line. And his main position marked a\\nturning point in the debate, which was otherwise really\\nthe controversy of Jesus with the Pharisees, of prophet\\nwith priest, of spiritual religion with formalism. The\\nnew Pauline element is the attempt to do away with\\nthe law, and substitute faith as the principle of right-\\neousness. Our Lord, following in the line of the\\nprophets, proceeded to idealise and spiritualise the\\nlaw Paul proclaimed the abolition of law, that is, not\\nmerely the ceremonial requirements of Mosaism, but\\nlaw in general.^ That he did not stop short of this,\\n1 Rom. 11.\\n2 The distinction between v6/xos and 6 vbfio^ is not so vital as\\nto vitiate this statement, vbixos it is true can hardly be equiva-\\nlent to our idea of law in its cosmic sense, but it is as much of\\nan approach to such a generalisation as was possible for a Jew.", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0084.jp2"}, "85": {"fulltext": "SIN AND THE LAW 61\\neither at the ceremonial part of the law, or at the Jew-\\nish law itself, is proved by these facts. (1) He included\\nthe unwritten law of the Gentiles as well as the writ-\\nten law of the Jews in his argument. His attempt to\\nprove the impossibility of righteousness under the law\\nincludes two parts the first directed against the Gen-\\ntiles, and the second against the Jews.^ (2) He takes\\nfor an example of the fact, that the law brings death\\ninstead of life, the most spiritual command in the code.*\\n(3) His argument was not against the imperfections of\\nthe law his contention being that the righteousness\\nof the law is unattainable, not that it would not enti-\\ntle men to be considered holy if attained. (4) It is\\nalso to be considered that the righteousness of the law\\ncomes to fulfilment through the Spirit, but not as law.\\nThe virtues of the Decalogue are reproduced in the\\nChristian, but not under the constraint of law. This\\nmeans that law, as a principle, is unavailing to procure\\nobedience to its own provisions. But Jesus idealised\\nthe legal principle, as well as the contents of the law,\\nand so overcame any supposed difficulty in this\\ndirection. He made law the obligation imposed upon\\nmen by the very nature of God. It may be that some-\\ntime it will become natural for us to love, as now it is\\nto be selfish, but shall we ever lose the sense that it is\\nright to love And that is what we mean by moral\\nlaw the imperative sense that certain things are right.\\nIt is 6 p6fxos so abstracted as practically to destroy the idea by\\ncult-requirement. See Lightfoot, Galatians, v6/xos; Sanday and\\nHeadlam, Bomans, 58. In general, see Pfleiderer, Paulinism,\\nI, 68-90 Bruce, St. FauVs Conception of Christianity, 293-\\n309 Stevens, Fauline Theology, 160-198 Beyschlag, New Testa-\\nment Theology., II, 127 sq. Holtzmann, Neiitestamentliche The-\\nologie, II, 22-37 Cone, Paul, the Man, the Missionary, and the\\nTeacher, 179-198 M^n^goz, Le Peche et la Bedemption d^apres\\nSt. Paul, 96-123 Grafe, Die Paulinische Lehre vom Gesetz.\\n1 Rom. 1 18-32 2 1-29. 2 Rom. 7 7-11.", "height": "3536", "width": "2260", "jp2-path": "biblicaltheology00goul_0085.jp2"}, "86": {"fulltext": "62\\nNEW TESTAMENT THEOLOGY\\nFaith.\\nUnright-\\neousness.\\nThis, then, was the wide generalisation by which Paul\\nreached his conclusion that circumcision was not bind-\\ning. It belonged to the law, and the law itself was\\nabolished, and another principle of righteousness estab-\\nlished in its stead. The principle was faith, which was\\nas old as Abraham, but which had acquired the rein-\\nforcement of a new object and inspiration in Christ.\\nHis proposition was, that we are made righteous by faith\\nwithout the works of law. To prove this, he shows first\\nthe inefficiency of law to produce righteousness. In re-\\ngard to the Gentiles, he had no difficulty in proving their\\nsinfulness, but did feel it necessary to show that their\\nsin was inexcusable by appealing to the fact that theirs\\nwas no venial ignorance of the law, but a deliberate\\nsuppressio veri. They knew God, not, to be sure,\\nthrough revelation, but through his works and they\\nknew the law, not as it was written out for them in a\\ncode, but as it was written within.^ Against the Jews,\\non the other hand, he charged that they were zealous\\nupholders of the law, but careless in their observance\\nof it, and that they prided themselves on their circum-\\ncision, which was the outward sign of their covenant\\nwith God, while they transgressed the law, which\\nconstituted the inner contents of the covenant. If\\neither Jew or Gentile, therefore, were to be made\\nrighteous, it must be by some other principle of right-\\neousness. But not content with these specifications,\\nhe shows the impossibility of legal righteousness\\nconclusively, on his premises, by his citation of the\\nstatement, that every one is accursed who does not\\ncontinue in all the things written in the law to do\\nthem. That is, the law requires the impossibility of\\na perfect obedience.^\\nThe apostle not only shows the fact of a universal sin,\\n1 Rom. 1 18-32 2 14-16.\\na Gal. 3 10.", "height": "3536", "width": "2360", "jp2-path": "biblicaltheology00goul_0086.jp2"}, "87": {"fulltext": "Sm AND THE LAW\\n63\\nhe rationalises it.^ It is not by any mere chance that\\nmen all go astray. Sin is to him not only the individual\\nact, it is a principle of evil, which once introduced\\ninto the world, all, Jew and Gentile alike, share. He\\ntraces the sin of men back to Adam, whose individual act\\nof sin became a race sin which was transmitted to all\\nhis descendants.^ But they were not held accountable\\nfor this it was only as the race sin was turned into\\nindividual transgression that men were condemned.^\\nAnd here was where the law came in it was added for\\nthe sake of transgressions, to produce them, or as it\\nsays in another place, to turn the original single sin\\ninto the multiplied sins of the individual. And it is\\nright here, in this most sinister judgment of law, that\\nPaul selects his example from the most spiritual part\\nof the law. If it is the law against coveting,* which\\nis identified with a law against evil desires in general,\\nagainst which he brings this charge, it must be the\\nvery principle of law itself, as he understood it, and\\nnot any code, nor any part of the representative code,\\nthat he declares to be abolished. The law against\\nthese desires brought into activity the principle of sin,\\nand slew him. This was not because of any defect in\\nthe law itself, but because of the principle of evil that\\nhad become the inheritance of the race. The law\\nwould have operated in the same way on an inherited\\n1 On Paul s view of sin, see Pfieiderer, PauUnism, 35-47\\nBruce, St. PauVs Conception of Christianity^ 125-146 Stevens,\\nPauline Theology, 123-159 Weiss, Theology of the N. T., I,\\n315-350 Beyschlag, New Testament Theology, II, 49-63\\nHoltzmann, Neutestamentliche Theologie, II, 37-53 Cone,\\nPaul, the Man, the Missionary, and the Teacher, 218-250\\nM^n^goz, Le P ech e et la Bedemption d apres St. Paul, 11-123\\nWerule, Der Christ und die Sunde hei Paulus.\\n2 Rom. 5 12-21.\\nRom. 4 15 5 13.\\nRom. 7 7. Compare Gal. 6 19.\\nSin as a\\nprinciple.\\nThe effect of\\nlaw on sin.", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0087.jp2"}, "88": {"fulltext": "64 NEW TESTAMENT THEOLOGY\\nprinciple of righteousness, turning the race righteous-\\nness into the individual acts of righteousness.^\\nThe flesh. But it was not only this fact of race sin that accounted\\nfor its universality the apostle located sin in man,\\npointing out the weak spot in him, which was not evil,\\nbut vulnerable. The idea that the flesh was itself\\nevil, the principle of evil in the man, owing to the evil\\ninherent in matter, would be impossible to the apostle,\\nwho, as a Palestinian Jew, had none of the Greek\\nrepugnance to the flesh, and himself revolted against\\nany attempt to philosophise religion.^ A good test of\\nthis is found in the fact that the apostle held strongly\\nto the Pharisaic doctrine of a bodily resurrection, not of\\na spiritual immortality. The latter is the doctrine of\\nthe Alexandrians, who depreciated the flesh because\\nof its materiality. No, the flesh was to Paul the seat\\nof the appetites and passions, the residence of the\\npsyche and not of the pneuma, of the lower and not\\nof the higher spiritual part of the man, and as\\nsuch was vulnerable and weak. It was the flesh\\nupon which sin, as something almost personal, seized\\n1 Rom. 5:20, which should be rendered, And law came\\nin as a side issue (not included in the original scheme of\\nthings) in order that the transgression might be multiplied.\\n7 7-25.\\n2 There are no terms in Paul whose meaning is more funda-\\nmental than flesh and spirit. See Laidlaw, Art. Flesh,\\nin Hastings Diet. Pfleiderer, Paulinism, I, 47-67, 192-215\\nCone, Paul, the Man, etc., 218-230 Bruce, St PauVs Concep-\\ntion of Christianity, 263-278 Beyschlag, New Testament Theol-\\nogy, II, 27-47 Holtzmann, Neutestamentliche Theologie, II,\\n19 sq. Stevens, Theology of the N T. 338 sq. Wendt, Fleisch\\nund Geist (for criticism of this work see Gunkel, Die Wirkungen\\nder heiligen Geistes) Dickson, St. PauVs use of the terms Flesh\\nand Spirit; Holsten, Die Bedeutung des Wortes cr p^ im\\nLehrbegriffe des Paulus, in Zum Evangelium des Paulus und\\nPetrus.\\n3 1 Cor. 1 17-2 16. 1 Cor. 15 38-49.", "height": "3528", "width": "2312", "jp2-path": "biblicaltheology00goul_0088.jp2"}, "89": {"fulltext": "SlJSr AND THE LAW 65\\nand wrought man s downfall. The victory of the\\nspiritual principle was to be complete only when sin\\nwas dispossessed here where it had its seat and strong-\\nhold, a thing impossible, if matter itself was evil.^ It\\nis essential to an understanding of Paul s position to\\nremember that sin was not to him the essential thing\\nin human nature. He identified man himself, the\\nego, the personal principle, with the higher part of\\nman, which is not invaded by sin. Sin is to him an Sin not the\\nalien thing which has usurped dominion over his\\nactions, but against which the higher part, the man\\nhimself, rebels. It is included in this view, that the\\nflesh, the lower part, is also the executive part of the\\nman. In the concrete, it is the body, the members,\\nthe very instruments of man s activity, in the midst of\\nwhich sin has encamped, and as the ruling principle\\nthere it controls his actions. But it is powerless to\\ntake possession of the ego, to identify itself with the\\nman, which remains in a state of perpetual revolt\\nagainst it. The principle of righteousness in him\\ntherefore does not have to be created, only discovered,\\nand freed from the domain of the flesh.^\\n1 Rom. 8 3 and the remarkable argument in ch. 7.\\n2 Rom. 7 14-25.", "height": "3520", "width": "2304", "jp2-path": "biblicaltheology00goul_0089.jp2"}, "90": {"fulltext": "CHAPTER II\\nTHE RIGHTEOUSNESS OF FAITH\\nThe nature The righteousness of faith which the apostle substi-\\neousness? tutes for the righteousness of law is not the normal\\nrighteousness, which term can be applied only to a\\nperfect legal righteousness. That perfect legal right-\\neousness would be attainable if it were not for the fact\\nof the race sin, and of the weakness of the flesh. But\\nthe presence of these makes that righteousness impos-\\nsible, and another righteousness necessary. But this\\nsubstitute can never be anything more than an inferior\\nrighteousness, the acceptance of which on the part of\\nGod is an act of grace, not of justice, not demanded by\\nman s merit, but freely bestowed by God s favour. And\\nyet it is a real righteousness, not fictitious. This\\nappears from the fact that the word translated\\n^justify in the English Version is construed with\\ncases and prepositions which render the meaning\\njudge righteous quite impossible. The man, for\\nexample, is said to be justified by faith, and through\\nfaith, whereas, if the act is one of judgment, the act\\nof the man, whether works or faith, can be neither\\nthat by which or through which the judicial act is per-\\nformed, but only that on account of which it is done.\\nAnd yet this proper construction is not found with the\\nMan is made verb. But the man is made righteous by and through\\nrighteou^^^ his works, or faith. This is the fact in regard to the\\nPauline use of the verb Blkmovv, to justify, which makes\\nthe generally accepted meaning impossible. As long\\nas it was translated justify, and then this was", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0090.jp2"}, "91": {"fulltext": "THE BIGHTEOUSNESS OF FAITH 67\\nexplained to mean judge righteous, the lack of\\nadjustment between the verb and its construction was\\nnot seen. But when the assumed meaning is intro-\\nduced into the translation, the incongruity becomes\\napparent. The cases and prepositions with which it\\nis construed express agency, not cause, and the act of\\nthe man in the matter of judgment is cause, not agent.^\\nBut, inasmuch as the state of righteousness into\\nwhich a man is introduced by the act of faith is differ- The right-\\nent from that into which he is introduced by works, faitifnot^*\\na righteousness which is plainly in some sense a quasi- fictitious,\\nrighteousness, it is necessary to carry the argument a\\nstep further, to show that the quasi-element does not\\ninvolve the element of fictitiousness, but only of\\ninferiority. To answer the question thus raised, we\\nmust examine the apostle s statements to find if faith\\nis in his view a principle of righteousness really, or\\nonly by an act of grace which passes over the real\\nstate of the man, and assigns him a position, which\\nreally does not belong to him. The following facts\\nwill show how Paul regards faith (1) In the first place\\n1 For further discussion, see my article in Am. Jour, of\\nTheology, 1897, pp. 149-158 also, Pfleiderer, Paulinism, 160-\\n191; Simon, Art. Justification, in Hastings Diet.; Bruce,\\nSt. PauVs Conception of Christianity, 147-164 Stevens, Paul-\\nine Theology, 259-291 Weiss, Theology of the N. T., I, 419-\\n452 Beyschlag, New Testament Theology, II, 183-200 Holtz-\\nmann, Neutestamentliche Theologie, II, 124 sq. Cone, Paul,\\nthe Man, the Missionary, and the Teacher, 342-369 Sabatier,\\nVapbtre Paul, 318 sq. Sanday and Headlam, Bomans, 28-31\\nKaftan, Das Wesen der christlichen Beligion, 300 sq. Ritschl,\\nBechfertigung und Versohnung, Bd. Ill, 456 sq. Lipsius, Die\\nPauliiiische Bechtfertigungslehre Riggenbacli, Die Bechtferti-\\ngungslehre des Apostels Paulus M^n^goz, Le Peche et la\\nBedemption d apres St. Paul, 251-286.\\n2 Warfield, Art. Faith, in Hastings Z)ic\u00c2\u00ab.; Weiss, Theology\\nof the y. T, I, 437 sq. Beyschlag, Neio Testament Theology,\\nII, 175-182 J Holtzmann, Neutestamentliche Theologie, II,", "height": "3536", "width": "2268", "jp2-path": "biblicaltheology00goul_0091.jp2"}, "92": {"fulltext": "68 NEW TESTAMENT THEOLOGY\\nit is to him one of the principles of the new life, in a\\ncertain sense the continuous principle of that life.^\\n(2) Faith is commended as praiseworthy.^ (3) The\\nrelation of faith to repentance. This is a considera-\\ntion of the greatest importance, because repentance is\\nthe act by which man passes from the state of disfavour\\nwith God, into that of favour. The Greek word which\\nFaith and we have translated repentance denotes that inward\\nrepentance, cjiange of the man from sin to righteousness which is\\nthe natural cause of God s change of attitude toward\\nhim. As far as the man s past is concerned, this\\ninvolves pardon, but of the man s present state there\\ncan be nothing but approval, and these two necessary\\nelements are included in the general Scriptural state-\\nment. Now the apostle does not use the word repent-\\nance in this connection, but in his discourse about\\njustifying faith, he does introduce the act of repent-\\nance, though under another name. In Gal. 2 16 he\\nsays that he believed in Jesus Christ, that he might\\nbe justified by faith in Christ, and not by works\\nof law. And in verse 19, he goes on to say that this\\ndeath to law was in order that he might live to God.\\nThen to clinch the matter, he says, verse 20, that it\\nwas with Christ that he was thus crucified to law, and\\n121 sq. Stevens, Pauline Theology, 268 sq. Bruce, 8t. PauVs\\nConception of Christianity, 225 sq. Sanday and Headlam,\\nComm. on Bomans, 31 sq. Lightfoot, Galatians, 154 sq.;\\nHatch, Essays in Biblical Greek, 83 sq.; Schlatter, Ber Glauhe\\nim N. T.; Schnedermann, De Jidei ratione ethica Paulina.\\nSee further the note on p. 79 below.\\n1 Rom. 15 13 1 Cor. 14 22, 23 Rom. 1:8, 12 5:2;\\n11 20 12 3, 6 14 1 1 Cor. 2 5 12 9 13 2, 13 2 Cor.\\n1 24 4 13 5:7; 8:7; 10 15 13:5; Gal. 2 20 3:2, 5\\n5:5, 6, 22 Phil. 1 25 2 17. The statement among these\\nin which this position of faith is directly affirmed, and not\\nimplied merely, is 1 Cor. 13 13.\\n2 Rom. 1 8, 12 4 19, 20 2 Cor. 8:7; 10 15 Phil. 1 25.", "height": "3536", "width": "2412", "jp2-path": "biblicaltheology00goul_0092.jp2"}, "93": {"fulltext": "THE BIGHTEOUSNESS OF FAITH 69\\nthat he lives no longer as the ego, but Christ lives in\\nhim, which explains how it is that his death to law\\nbecame a life to God. But further, to connect this\\ndirectly with the act of faith, he declares that the\\nprinciple of this new life is his faith in the Son of\\nGod. Here is evidently the change from sin to right-\\neousness which is elsewhere called repentance, and the\\nprinciple by which the change is effected is faith.\\n(4) In Eom. 8 1-11, the apostle concludes what he has\\nbeen saying about the deliverance through Christ with\\nthe statement that there is therefore no condemnation\\nto those who are in Christ Jesus. This therefore paith leads\\nconnects the statement with the preceding passage to ^is-\\nin which he describes his bondage to sin and his deliv- of sin.\\nerance from it. He is not under condemnation, because\\nhe is no longer under sin. That is the force of the\\ntherefore. It establishes the man s acquittal in\\nhis deliverance from sin. But then he goes on to con-\\nfirm this by a rehearsal of this deliverance. He is set\\nfree from the law of sin and death by a new law set\\nup in him by the Spirit of life in Christ Jesus. God\\nby the gift of his Son accomplished the dispossession\\nof sin within the flesh where it had its seat, in order\\nthat the command of the law might be fulfilled in them\\nwho walk not according to flesh, but according to\\nSpirit because those in the flesh cannot please God,\\nonly those in the Spirit. That is, the reason of the\\nman s reception into the favour of God, is not what\\nChrist has done for him ah extra, but what he has done\\nwithin him in restoring him to a new life of righteous-\\nness. ISTow this passage it is simply impossible to\\nadjust to what has preceded, if that has for its subject\\njustification, not as an act of rectification morally, but\\nas an act of judgment. For that would make two\\njudgments, one being God s act in the free acquittal\\nof men who believe in Christ as an expiatory sacrifice", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0093.jp2"}, "94": {"fulltext": "70\\nNEW TESTAMENT THEOLOGY\\nFaith works\\nthrough\\nlove.\\nFaith the\\nonly basis of\\njustification.\\nand the other being this judgment, which accepts\\nbelievers because their faith leads up to a life accept-\\nable to God. Whereas if the preceding subject has\\nbeen justification considered as a moral rectification,\\nthis follows naturally as a statement of the acceptance\\nof such morally rectified persons into the favour of\\nGod. In the one case, we have two incongruous judg-\\nments in the other, a statement first of God s act in\\nproviding for men a new righteousness through faith\\nin Christ, and secondly of his acceptance of those\\nwho have this new righteousness into his favour.\\n(6) The passage. Gal. 5 4-6, in speaking of this\\nvery matter of justifying faith, defines it as a faith\\nwhich works through love and purifies the heart. This\\nis not merely a chance statement about faith, but is\\ngiven as the reason why it avails with God, instead of\\ncircumcision. Quod erat demonstrandum. We set out\\nto ask whether Paul regards faith as a real principle\\nof righteousness, or only the non-moral condition of\\nGod s acceptance of a man who is not righteous, but a\\nsinner. But if faith works through love, which is the\\nsum of all the virtues, and purifies the heart, then it\\nis obviously a real principle of righteousness, and not\\nthe condition of God s acceptance of a man who is not\\nmade righteous by it.\\n(6) Faith itself is the cause of justification and not\\nthe righteousness of Christ, or his expiatory sacrifice.\\nThis is a very important element in the discussion,\\nbecause it is at the very root of the ordinary doctrine\\nof justification, that it is not procured by anything in\\nthe man himself, but is the result of the expiatory death\\nof our Lord, which purchases for man release from the\\npenalty on the ground of Christ s own bearing of that\\npenalty. It is this doctrine of atonement which in-\\ncludes within itself as its human condition the faith\\nwhich really does nothing more than bring the indi-", "height": "3536", "width": "2364", "jp2-path": "biblicaltheology00goul_0094.jp2"}, "95": {"fulltext": "THE RIGHTEOUSNESS OF FAITH 71\\nvidual man into connection with the finished work of\\nChrist. It is decisive against this view that Paul cites\\nthe faith of Abraham as the palmary case of justify-\\ning faith. The faith in this case is simply a faith in\\nGod in the matter of Abraham s posterity, a faith the\\nmerit of which was enhanced by the obstacles which\\nit overcame in the matter of Sarah s over age, and of\\nthe command given him to sacrifice Isaac. Evidently\\nin this case it was the faith itself that justified, and\\nevidently also because of the principle of righteousness\\ncontained in it.\\nIt is here that one obtains the proper point of view\\nfor examining Paul s doctrine of election. It has been st. Paul s\\ngiven to Paul to be more variously misunderstood than doctrine of\\n-1 -r T 1 1 n 1 -I election,\\nany other man except our Lord himself, but nowhere\\nmore grievously than on this subject. By his doctrine\\nof election is meant Paul s exposition of the fact that\\nhis Gospel, as he calls it, involves the exclusion of the\\nJews from the kingdom, and the substitution of the\\nGentiles, and this in its turn means apparently\\nthe defeat of the divine purpose in making the Jews\\nhis chosen people. What has been supposed to be the\\napostle s ultimate thought about this is really only a\\npreliminary step, and to treat it as ultimate is to throw\\nthe whole discussion out of relation, and leave the\\napostle with his main question unanswered. The\\nanswer has been supposed to be that God s choice is\\nabsolute, for which he is required to give no reason.\\nBut while this would answer the question why God\\nchose any individual or nation, namely, that there is\\nno particular reason, and does not need to be any, it\\nwould not in any way meet the question, how he could\\nset aside a definite promise, expressly made irrevoca-\\nble in the first place. No, the answer is, that the\\nground of God s choice is the faith which Israel inher-\\nited from Abraham, but which the nation has by its", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0095.jp2"}, "96": {"fulltext": "72\\nNEW TESTAMENT THEOLOGY\\nThe ground\\nof God s\\nchoice of\\nJew or\\nGentile.\\nWhy is f a ith\\nthe principle\\nof righteous-\\nness?\\nown act set aside, and substituted for it the self-right-\\neous ground of legalism, while the Gentile on the other\\nhand has succeeded to Israel s position and privilege\\nof faith, and that the relations of the two are thus by\\nthe act of each reversed. And yet this does not give\\nthe Gentiles an independent claim on God nor a per-\\nmanent advantage over the Jew. The stock of God^s\\npeople is still the Jews, and the Gentiles have been\\ngrafted into that stock. That is, they have inherited\\nthe Jewish Scriptures and the Jewish Messiah. And\\nGod s purpose in regard to Israel remains unchanged.\\nWhen once the gathering of the Gentiles is complete,\\nGod means to stir up the Jews to jealousy, and ulti-\\nmately to bring in all Israel. This is the answer, and\\nthe other, the absoluteness of election, is only a\\npreliminary consideration, intended to rebuke the\\npresumption with which ignorant men bring charges\\nagainst God.\\nBut why is faith the principle of righteousness?\\nThe answer to this question is obvious to any one who\\nis conversant with the apostle s thought. At least,\\nthe most obvious answer is that faith justifies because\\nit connects the man with Christ. Our Lord is himself\\nthe vital principle of the new life, and faith is what\\nbrings the source and recipient of the life together,\\nas roots bring plant and soil together.^ And yet, as\\nwe have seen, one will have to seek further than this\\nto discover Paul s whole idea, because he ascribes\\nthe same power to the faith of Abraham. Faith is\\nevidently in his view a principle of righteousness\\nbecause it has the power which the law has not, to\\nimplant life. Sin has destroyed the moral life of man\\n1 Among the multitude of passages where St. Paul affirms\\nthis mystic relation of Christ to the believer, see especially\\nGal. 2 19, 20. See also Sanday and Headlam, Bomans,\\n162-166.", "height": "3536", "width": "2392", "jp2-path": "biblicaltheology00goul_0096.jp2"}, "97": {"fulltext": "THE RIGHTEOUSNESS OF FAITH 73\\nand something is needed to restore it. This power is\\nlodged in faith because it establishes spiritual con-\\nnection with God, it brings men into fellowship with\\nGod, either immediately, as in the case of Abraham,\\nor through Christ. And Christ becomes the ground Christ as the\\nand basis of faith not only through his death, but f^^^^,\u00c2\u00ae*\\nalso through his resurrection.^ Anything in either\\nGod or Christ which is restoring and life-giving in\\nits effect, may become the object of faith and the\\nrestorer of life. But as a general thing, just as\\nit is Christ who is the usual object of faith, so it\\nis the death of Christ, rather than the other aspects\\nof his life. And we have here, therefore, the first\\nattempt to rationalise the death of our Lord; not\\nonly to remove the difficulties attending it, but to show\\nits place in the divine scheme of redemption. The\\npassage in which this is set forth most fully is Eom.\\n3 21-31. It is a passage which describes the new\\nrighteousness, and it is different from those passages\\nwhich we have been examining, in which justification\\nis by the act of the man himself, since God is intro-\\nduced here as the justifier. But not even here does\\nthe word denote the judicial act directly, though it is\\ninvolved in it. The word generally means to make\\nrighteous, and this may be either by the man s\\nown act, in which case it denotes the quality or act\\nwhich God recognises as constituting his righteous-\\nness, or it may be by the act of God, in which case it\\ndenotes the reinstatement of the man in the position of\\nrighteousness; not the judicial act itself, but the effect\\nof that in this reinstatement. The gratuitousness which\\nis said to belong to the divine act here, shows that it\\nis this reinstatement which is meant, since it is the\\nincipient righteousness of faith which God accepts,\\n1 Rom. 4 24 10 9.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0097.jp2"}, "98": {"fulltext": "74 NEW TESTAMENT THEOLOGY\\nnot the accompli slied righteousness of works. This\\nreinstatement of man in the status of righteousness is\\nsaid to be through the redemption in Christ Jesus,\\nand this term again applies more naturally to an effect\\nof the work of Christ in procuring the recognition of\\nthis righteousness, rather than in producing the right-\\neousness. Now what follows in Eom. 3 25, is evi-\\ndently to show in what this redemption consisted. It\\nsays that God set Jesus forth as a propitiatory sacrifice\\nin his blood (death), through faith. According to this,\\nthe sacrifice is the death of our Lord, which becomes\\nthe offering of the individual man through his faith,\\nand propitiates God, as the sin offerings of the law\\npropitiated him, wiping out guilt by a sacrifice, which\\nin some sense takes the place of the man s own suf-\\nfering.^ The death of our Lord becomes to Paul\\nexpiatory in this sense, that it is a general offering\\nThe death of appropriated by the individual man in the act of faith,\\nand representing the cost of his own redemption, the\\nsuffering exacted somewhere of some one as an offset\\nto his own freedom from penalty. Furthermore, it is\\nfor the exhibition of the divine righteousness, rendered\\nnecessary by the double fact that God passed over in\\nhis forbearance the previous sins of men, and that he\\nnow reinstates in the position of righteousness those\\nwho only believe in Jesus. There is evidently a con-\\nnection in the apostle s thought between this righteous-\\n1 On the Pauline position as regards the death of Jesus, see\\nStevens, Theology of the ISf. 2\\\\, 403-416 Cone, Paul, the Man,\\nthe Missionary, and the Teacher, 251-279 Weiss, Theology of\\nthe N. T. I, 419 sq. Beyschlag, New Testament Theology, IT,\\n133-163 Holtzmann, Neutestamentliche Theologie, II, 97-121\\nBovon, Theologie du N. T., II, 161 sq.; Pfleiderer, Paulinism,\\n1,91-117 Bruce, St. PauVs Conception of Christianity, Z ll sq.,\\n400 sq. Murray, Art. Atonement, Hastings Diet.; Som-\\nmerville, St. PauVs Conception of Christ, 73 sq. Cave, The\\nScriptural Doctrine of Sacrifice and Atonement, 283 sq., 294 sq.\\nJesus.", "height": "3528", "width": "2360", "jp2-path": "biblicaltheology00goul_0098.jp2"}, "99": {"fulltext": "THE BIGHTEOUSNESS OF FAITH 75\\nness of God, and the new righteousness provided by\\nhim for men. It means that in the setting up of this\\nnew righteousness, it must be not simply the divine\\ngrace that shall be shown, but preeminently the divine\\nrighteousness. Because if the effect of righteousness\\nis to be produced in men, it must be the quality of\\nrighteousness in God that is emphasised. If in the\\nvery process, he seems to let down his righteousness\\nsomewhere, if he passes over sins, or counts an infe-\\nrior righteousness as giving men title to be considered\\nrighteous, and does nothing to make up for this, he\\nvitiates the process in its most vital part. But he does\\nmake up for this he makes up for it in the very way\\nprovided in the law he sets forth a propitiatory\\nsacrifice, which represents, as the sacrifices all do, that\\nsomething else beyond the restoration of the man by\\nwhich God is reconciled. It represents that side of\\nthe divine righteousness by which God, in some form\\nor other, connects sin and suffering together, and\\nhimself provides something which shall emphasise\\nthis note in him, in the redemption of men. That is,\\nto go back to the contrast which helped us understand\\nthe historical connections of our Lord s teaching, in The priestly\\nthe contest between priest and prophet, Paul is not so p^^fg^^\\nsingly on the side of the prophets as our Lord himself is. thought.\\nHe makes this concession to priestism. The remedy\\nfor this is in the definition of penalty as confined\\nabsolutely to the sphere of the act which it punishes.\\nSin has for its penalty the destruction of the man s\\nmoral nature, and the only way out of this is to stop\\nsinning there is no substitution possible here no one\\ncan suffer for the man himself, and when the sin itself\\nstops, the consequence stops. There is nothing here\\nto render that something beyond, by which God is\\nappeased, necessary, or even possible. There is noth-\\ning, and nothing is needed.", "height": "3536", "width": "2284", "jp2-path": "biblicaltheology00goul_0099.jp2"}, "100": {"fulltext": "76 NEW TESTAMENT THEOLOGY\\nOn the other hand, the apostle^s doctrine of the\\npenalty of sin is that it consists in physical death, and\\nThe resur- it is the very item in this which the Greeks, together\\nthe body an with some of their modern followers, regarded with\\nintegral part joy^ which he dreads. To him as a Pharisee, the\\nity. separation of soul and body was to leave the soul a\\nnaked and shivering thing, deprived of its natural\\nhome. 2 Cor. 5 1-8 should be translated For we\\nknow that if our earthly habitation of the tent be\\ndestroyed, we have a building from God, a house not\\nmade with hands, eternal in the heavens. For in this\\n(dwelling) we groan, longing to put on over it our\\ndwelling from heaven, since also having put it on, we\\nshall not be found naked. For even we who are in\\nthe tent groan, being burdened because we do not\\nwish to be unclothed, but overclothed, in order that\\nimmortality may be swallowed up in life. And he who\\nwrought us for this very thing is God, who also gave\\nus the pledge of the spirit. Taking courage therefore\\nalways, and knowing that when we are present in the\\nbody we are absent from the Lord for we walk by\\nfaith not by sight but we take courage and are well\\npleased to be in exile from the body and to be at home\\nwith the Lord. The situation is this Paul, with all\\nhis generation, is looking forward to the speedy com-\\ning of the Lord, and with it to the resurrection. And\\nhe groans while he is here at the thought that he may\\nnot live to see that time, and may have therefore to\\npass into the bodiless, naked state of the unrisen dead.\\nWhereas, what he eagerly desires is to put on the\\nresurrection body over the present body, that the mor-\\ntal body may be swallowed (merged) in the life of the\\nresurrection body, without having to pass through the\\nnakedness of the intermediate state. The only thing\\nthat gives him any encouragement is that even that\\nbodiless state introduces him into the presence of the", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0100.jp2"}, "101": {"fulltext": "THE BIGHTEOUSNESS OF FAITH 77\\nLord, which is preferable to the present condition\\nwith the body, but without the Lord, and so he takes\\ncourage even in facing that nakedness and chill of the\\ndisembodied state. The work of the Lord, therefore,\\nconsists in this, so far as the final redemption of man\\nis concerned, that he passes through this state of The final re-\\ndeath which sin has entailed upon man, and thereby ch^esThe^\\nexpiates the sin which he himself does not share, but body,\\nthe penalty for which he suffers, and then by his own\\nresurrection achieves for man the deliverance from\\ndeath, and the entrance with him into the resurrection\\nstate. The thought which underlies the whole doc-\\ntrine is that Christ represents man, so that man dies\\nwith him, shares his death, instead of having to un-\\ndergo the penalty in his own person, and then rises\\nwith him, a resurrection which is effected virtually in\\nthe resurrection of Christ, and finally actually in the\\nresurrection of the man himself. We shall see later\\nthe other implications of this doctrine. Por the pres-\\nent we have introduced it in order to show the place\\nof our Lord s death, its effect in expiating the sin\\nof men. And faith is the principle of righteousness\\nbecause it appropriates to itself, makes its own, the\\nsacrifice of Jesus by which he expiates the sin of\\nmen, and so vindicates the righteousness of God.\\nThis expiation of sin was to an orthodox Jew a part\\nof the man s restoration to the status of righteousness,\\nand Paul was in this respect an orthodox Jew. He\\nrepresented in his doctrine both priestism and prophet-\\nism, a mixture which we do not find in the Synoptics.\\nBut we shall grievously misunderstand the apostle,\\nif we think of him as fixing his attention upon this\\naspect of the death of Christ, to the exclusion of its\\nmore spiritual effect in restoring man to inward sym-\\npathy with God, as well as outward peace. In Rom. 6,\\nhe shows that through the death of our Lord we who", "height": "3536", "width": "2256", "jp2-path": "biblicaltheology00goul_0101.jp2"}, "102": {"fulltext": "78\\nNJEW TESTAMENT THEOLOGY\\n\u00e2\u0080\u00a2The essen-\\ntial element\\nin Paul s\\ndoctrine of\\nChrist s\\ndeath not\\nexpiation.\\nSpiritual\\nunion with\\nChrist.\\nbelieve die to sin, and rise to newness of life. And\\nlest we should think that he is talking here of another\\npart of the subject, and not of this special theme of\\njustification, he says (vs. 7), that he who so died has\\nbeen justified from sin. In Gal. 5 6, speaking of the\\nfaith that justifies, he says that in Christ Jesus neither\\ncircumcision avails anything, nor uncircumcision, but\\nfaith working through love. But love is understood\\nby the apostle to be the principle of righteousness,\\nthe summing up of the law, and if faith has that for\\nits effect, it is evident that it not only brings about\\nthe acceptance of the man as righteous, but actually\\nmakes him righteous (cf. vs. 14). In Gal. 1:4, he\\nspeaks of Christ as giving himself for our sins, that\\nhe might deliver us from the present evil age. And\\nin Gal. 2 19, 20, he continues his discourse on justifi-\\ncation by faith instead of works, in the statement that\\nit was through law that he died to law, that he was\\ncrucified with Christ, and he lives no longer in propria\\npersona, but Christ lives in him and the life that he\\nnow lives in the flesh he lives in the faith of the Son\\nof God, who loved him and gave himself for him.\\nHere he evidently thinks of faith as uniting him to\\nChrist not for the purposes of an outward justification,\\nbut of an inward renewal, which is the ground of the\\noutward acceptance with God. The point of all these\\nquotations is that they speak of this inward renewal\\nas constituting the righteousness of faith, and not as\\nthe basis of something which follows that, which\\ntheologians have called sanctification. They say that\\nto put this inward renewal at the beginning of the\\nChristian life is to confound justification and sancti-\\nfication and that it is the former, the outward accept-\\nance with God, which comes first, while the inward\\nrenewal follows it. But it is Paul himself who thus\\nidentifies the inward renewal with the righteousness", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0102.jp2"}, "103": {"fulltext": "The JRIGHTEOVSNESS OF FAITH 79\\nof faith. And if anything, his emphasis is on the\\nspiritual effect of the death of our Lord, rather than its\\nexpiatory effect. But both belong to PauPs view of the\\nrighteousness of faith. He thinks of the believer as\\nmade righteous by his faith; that is the first point.\\nBut then his faith appropriates also to itself the sacrifice\\nof Christ, and secures for the man its expiatory effect, so\\nthat he is not only made righteous by it, but also\\ninducted into the status of righteousness by the divine\\nact. To miss either one of these is to miss an essential\\npart of the Pauline doctrine of justification.-^\\n1 It should be said in defence of the forensic view of the verb\\nSiKaLovv, that, owing to Luther s building his whole structure on\\nthis interpretation, it is the common Protestant view. But a\\ngreater consideration is the agreement of the lexicographers that\\nthis is the invariable use in the LXX and in classic Greek. If\\nthis statement were true, it would afford a presumption against\\nwhich any special view of St. Paul s use would find it difficult\\nto make headway. But this view of the general use of the\\nword needs restatement just as much as the forensic view of the\\nBiblical use. E.g., there is at least one example in the LXX of\\nSt. Paul s statement that a man is justified by his own act.\\nOur use of the word justify to denote the defence of an\\naction or a person does not come strictly under the head of ac-\\ncounting righteous. Among modern writers who have made\\ndepartures more or less wide from the forensic view, are Light-\\nfoot, Epistles of Paul, 270 Biblical Essays, 230 Westcott, Bruce,\\nFarrar, George Matheson, Fairbairn, Julius Hare, Maurice, Lias\\n{Nicene Greed), McLeod Campbell, the Lux Mundi School;\\namong Americans, Kedney, Du Bose, and Harris. The difficulty\\nis that many of these men are writing in regard to the true doc-\\ntrine of justification by faith, whereas we are treating St. Paul s\\ndoctrine. E.g., Dr. Harris (God, Creator and Lord of All, II,\\n332) says: The objection to the doctrine of justification by\\nfaith insists that justification must be conditioned, not on faith,\\nbut on right character. But justification by faith is itself the\\ndoctrine of a justification conditioned on right character, be-\\ncause faith in God is the only possible beginning of right char-\\nacter either in men or angels. This is true in itself, but St.", "height": "3524", "width": "2304", "jp2-path": "biblicaltheology00goul_0103.jp2"}, "104": {"fulltext": "so SEW TESTAMENT THEOLOGY\\nPaul s teacliing is that the righteousness of faith is an inferior\\nrighteousness accepted by God only through grace. Among\\nGermans who recognize the inner moral side of justification may\\nhe mentioned Schleiermacher, Lipsius (Die Faulinische Becht-\\nfertigungslehre), Baur, Reuss, Beyschlag, and Martensen.\\nThese writers are strongly supported by the group of Neo-\\nHegelian writers who work on the lines of Kant s maxim, that\\nthe one truly good thing is a good will, such as Professor Royce,\\nthe two Cairds, Bradley (Ethical Studies) Green (Justification\\nby Faith, and Lay Sermon on Paith Ethical writers, such\\nas Smythe, follow Kant in holding the germinal theory of\\njustification, the will for the deed, or the Hegelian theory.\\nExamples of the latter are James The Will to Believe) James\\nSeth (Ethical Principles), and Paulsen (Ethics). But what-\\never these men say in regard to justification by faith is subject\\nto the criticism mentioned above that they are discussing the\\ngeneral doctrine, not the Pauline doctrine, and that therefore\\nwhat they have to say has little bearing on the Pauline use of\\nthe verb SiKaLovv. In addition to this statement of modifica-\\ntions of the Protestant view of justification it is scarcely neces-\\nsary to mention that the Roman Catholics since the Reformation\\nhave held the realistic view of the doctrine. But it is a matter\\nof importance that before the Reformation, Church writers were\\ndivided in their opinion, the realistic view being held by the\\nschoolmen, such as Lombard and Thomas and even by Augus-\\ntine.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0104.jp2"}, "105": {"fulltext": "CHAPTER III\\nTHE HOLY SPIRIT IN THE WORK OF REDEMPTION\\nWith the gift to men of this new righteousness, the\\nwork of redemption is only begun, however. Its com-\\npletion is looked upon by the apostle as practically\\nassured, but it has to wait for the event of our Lord s\\nreappearance for its actual accomplishment. Mean-\\ntime, there is given to men a pledge of this final sal-\\nvation in the gift of the Holy Spirit. The part of the\\nwork Avhich has been practically accomplished is the\\nredemption of the spirit, that remaining to be done is\\nthe redemption of the body. And it is in the redemp-\\ntion of the spirit that the Holy Spirit plays its part.\\nThis is set forth best in Eom. 8. It appears there that he\\nis the creator or inspirer of the new life, that by Avhich\\nsin is dispossessed in the man, and the righteousness\\nof the law, impossible under the law itself, is real-\\nised. But now, in this discourse there is a continual\\ninterchange of offices between the Spirit and Christ\\nhimself. It is the law of the Spirit which sets him\\nfree from the law of sin and death, but it is by our\\nLord s taking on himself our flesh, the likeness of the\\nflesh of sin, that sin is dispossessed, and the righteous-\\nness of the law is realised (vss. 2, 3). Men are in the\\nSpirit, if indeed the Spirit of God dwells in them.\\nBut in the next clause, the Spirit of God becomes the\\nSpirit of Christ, and in the next clause, Christ himself\\nis substituted (vss. 9, 10). In 2 Cor. 3:17, the two\\nare expressly identified, the statement being that the\\nG 81\\nThe Spirit in\\nthe work of\\nredemption.\\nThe Spirit of\\nChrist.", "height": "3520", "width": "2252", "jp2-path": "biblicaltheology00goul_0105.jp2"}, "106": {"fulltext": "82 NEW TESTAMENT THEOLOGY\\nLord is the Spirit, and where the Spirit of the Lord\\nis, there is liberty. The explanation of this is the\\npeculiar doctrine of Paul in regard to the relations of\\nthe Son and the Holy Spirit to each other, and of both\\nto the Father. God himself dwells apart in some\\nsense, and it is the office of the Son and the Spirit to\\nbring him near. This approach of God to men is in\\ntwo ways, revelation and indwelling. Or rather, both\\nare revelations, the one inward, and the other objec-\\ntive. The objective revelation, made to the senses, an\\nobject lesson so to speak, is through the Son. And it\\nis this which constitutes the break in the process of\\nrevelation, the new thing by which the comparative\\nvagueness and slowness of the ordinary method is set\\naside for the time, and there is substituted the definite-\\nness and immediateness of a human hfe embodying\\neverything that men need to know about God. The\\nsubstitution for this of the Spirit is not the setting up\\nof a new principle of revelation, but the return to the\\nold and normal principle, the subjective revelation\\nwithin the spirit of man, of which the Holy Spirit is\\nthe agent. But this inward revelation is no longer\\nwhat it has been, because meantime there has been the\\noutward revelation which changes the whole aspect of\\nthings. It is now no longer the imperfectly revealed\\nGod who is slowly brought within the compass of\\nhuman thought by the touch of the Divine Spirit it is\\nthe God revealed in Christ. In the incarnation we\\nhave God translated into the terms of human life in\\nthe Spirit after the incarnation, we have the Son trans-\\nlated into the terms of the universal Spirit. The\\nsecret of it all is the absoluteness with which God has\\nbeen revealed to us by the Son, so that he becomes to\\nus the God made known to us in Christ. But the\\nimmediate touch upon man, that which imparts life to\\nhim rather than any knowledge, however perfect, is", "height": "3532", "width": "2376", "jp2-path": "biblicaltheology00goul_0106.jp2"}, "107": {"fulltext": "THE WOBK OF REDEMPTION\\n83\\nthat of the Holy Spirit. Here is where the thought\\nof Paul makes a distinct advance upon that of the\\nTwelve. To them the Spirit is sent by the Son, who\\nhas been exalted partly for this reason, that he may be\\nempowered to send to them this new power out of the\\nheavens. To Paul the thought of the Spirit is not\\nthat of one sent by Christ, though that is not excluded\\nbut the thing emphasised by him is that the Spirit\\nbrings to us the Christ. Through the Spirit the general\\nfact that in him God dwells in us is translated into\\nthe more particular and revelatory fact that in him\\nChrist dwells in us.\\nBecause of the lack of this thought, the Twelve\\nand Paul differ in another particular. In the thought\\nof the Twelve, Christ is withdrawn into the heavens,\\nwhence he is to return only at the second coming in\\nglory. With Paul, he is again to return, but he is much\\nmore the indwelling Christ. The phrases most char-\\nacteristic of him are in Christ, and Christ in him.\\nThis would be impossible to the Twelve, because they\\nhave been so accustomed to the thought of association\\nwith Christ in his earthly life, that it is not easy for\\nthem to pass over into the mystical thought of him.\\nBut the difference is due also quite as much to the\\ngenius of the man. The same thing which made it\\neasy for Paul to break through his extreme Jewish\\nenvironment, to grasp the prophetic and universal ele-\\nment in Christianity, made it impossible for him to\\nconfine himself to the Christ who dwelt merely histori-\\ncally in the thoughts and memories of his disciples.\\nIt was a matter of necessity to him that the Christ\\nshould be translated into the terms of universal\\nSpirit. The power indwelling in him was, as it had\\nalways been, God, but it was God in Christ.\\nBut we have not yet reached the most distinctive\\nelement in Paul s doctrine. In the other New Testa-\\nDifference\\nhere\\nbetween\\nPaul and the\\nTwelve.\\nThe historic\\nJesus trans-\\nlated into\\nterms of uni-\\nversal spirit.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0107.jp2"}, "108": {"fulltext": "84 NEW TESTAMENT THEOLOGY\\nPaul, there- ment writings, Christ and the Spirit are distinct agents\\nfiTs^S l^is doctrine they are identified. The Divine In-\\naud the dweller is to him alternately Christ and the Spirit.\\nAnd this interchange is dne to the fact that Paul thinks\\nof the Spirit as the divine principle incarnate in\\nJesus, and explaining his preexistence.^ In the flesh\\nhe is the Son of God, and Son because of his identifi-\\ncation with the Spirit.^ But in the heavenly state, he\\nis the Spirit. This is not a familiar idea to us, whose\\ndoctrine includes the Son as well as the Father and\\nthe Spirit in the Godhead. But to the Jews, whose\\ndoctrine included a personal God, and an impersonal\\nSpirit emanating from him, incarnation would be\\nrestricted to these. And inasmuch as Paul identifies\\nSon and Spirit, but never Son and Father, the princi-\\nple of incarnation is necessarily the Spirit.^ Alexan-\\ndrianism is the source of the doctrine of the incarnation\\nof the Logos, and Paul was not an Alexandrian Jew.\\niSeep. 92 sq. Rom. 1:4.\\n8 For further discussion of the Pauline doctrine of the Spirit,\\nsee Stevens, Theology of the N. T,, 431-445; Cone, Paul, the\\nMan, the Missionary, and the Teacher, 311-341 Beyschlag,\\nNew Testament Theology, II, 204-216 Holtzmann, Neutesta-\\nmentliche Theologie, II, 143 sq. Pfleiderer, PauUnism, I,\\n192 sq.; Bruce, St. PauVs Conception of Christianity, 242-\\n256; Swete, Art. Holy Spirit, Hastings Diet.; Gunkel,\\nDie Wirkungen des Heiligen Geistes nach der populdren An-\\nschauung der apostolischen Zeit und nach der Apostels Paulus\\nGloel, Der Ileilige Geist in der Heilsverkundigung des Paulus\\nKahnis, Lehre vom h. Geiste, Bd. I Gaume, Traite du S.\\nEsprit Smeaton, Doctrine of the Holy Spirit.", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0108.jp2"}, "109": {"fulltext": "CHAPTEE, IV\\nTHE COMPLETION OF THE WORK OF SALVATION\\nThe beginning of tlie work of redemption is to the apos- Stages in the\\ntie this bringing of the man into the state of righteous- !i.tr n^S^^\u00c2\u00b0^\\nness, making him inwardly righteous in the first place,\\nand instating him in the position of the righteous man\\nthrough the expiatory sacrifice of our Lord in the sec-\\nond place. Of this new life of righteousness the Holy\\nSpirit is the divine agent, working in man an obedi-\\nence to the righteousness of the law which the law\\nitself had been unable to accomplish. But now it is\\nimpossible, in the apostle s thought, that this should\\ncomplete the work of redemption, considered even as\\nthe deliverance of the man from sin. For it is the\\ndeliverance of the spirit only, and not of the body.\\nThe body, he says, is dead because of sin, but the\\nspirit is life because of righteousness.^ But the body,\\nor the flesh, the two being interchangeable terms in\\nthis discussion, is the seat of sin, and therefore, until\\nthat is redeemed, the work of salvation is manifestly\\nunfinished. What has been done so far is to free the\\nspirit, the man himself, from the dominion of the flesh,\\nbut not to redeem the body.^ The sinful life is the\\nlife according to the flesh, and therefore, as long as\\nthat remains unchanged, man cannot be said to be free\\nfrom sin. Moreover, what is equally important in this\\nsystem, the power of death has been only partly\\n1 Rom. 8 10. 2 Rom. 7 24, 25 8 2-11.\\n85", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0109.jp2"}, "110": {"fulltext": "86\\nNEW TESTAMENT THEOLOGY\\nTwofold\\naspect of\\ndeath.\\nRedemption\\ncompleted\\nonly by the*\\nresurrection\\nof the body.\\nbroken, and it is the breaking of this power which is\\nPaul s ultimate thought about salvation.^ It is impor-\\ntant to remember that Paul divides the articulum mor-\\ntis into these two parts the death of the spirit as\\nwell as of the body. He speaks more than once of the\\npresent life of believers as a state of newness of life,\\nand argues from this that they ought not to yield to\\nthe impulses of the mortal body. It is a law of sin\\nand death that rules them in their natural state, and\\nit is a law of the Spirit of life in Christ Jesus which\\ndelivers them as a present fact from this state of death.^\\nThe completion of the work of salvation is the rescue\\nof body as well as spirit from sin and death. The\\ndifficulty with the present body is, that it is corrupti-\\nble, that is, subject to decay and vulnerable to sin. The\\ntwo great enemies of man, sin and death, have it in\\nsubjection. And the redemption of man, therefore,\\n1 1 Cor. 15 50-58 Rom. 8 23.\\n2 The present state of the believer is one of bodily death\\nbecause of sin, but of spiritual life because of righteousness.\\nThis would mean nothing, except as it implies a previous state\\nof spiritual death, and a passage out of that into the present\\nstate of spiritual life. The believer is alive now, and was\\nbefore dead and this is not a virtual death and life, by way\\nof anticipation of the future, because they are states domi-\\nnating the life of the man, states of spiritual power. (Rom.\\n6 12-14 8 2-11.) Rom. 8 10, 11 is an exact statement of\\nthis division. The body of the believer is said to be dead\\nbecause of sin, but the spirit is life because of righteousness.\\nBut if the Spirit of him who raised up Jesus from the dead\\ndwell in you, he who raised up Jesus from the dead will also\\nquicken your mortal bodies through his Spirit that dwells in\\nyou. Death is finally conquered, according to the apostle,\\nonly in the resurrection, and death is therefore to him what\\nit means ordinarily the destruction of the body. This is\\nthe consequence of sin. But this is not the whole of the\\nstory. There is a death of the spirit and also a resurrection,\\na quickening, of the spirit, which belongs to the present life.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0110.jp2"}, "111": {"fulltext": "THE WORK OF SALVATION 87\\nwould be incomplete on both sides, without the resur-\\nrection. Man s immortality has nothing to do with\\nthis the apostle seems to believe in that, irrespective\\nof the resurrection. Before the resurrection, and irre-\\nspective of it, man s spirit exists in the dreary disem-\\nbodied state, and all alike, righteous and sinners, are to\\nappear before the judgment seat. But the completion\\nof the work of Christ is to provide those who believe\\nin him with a new body. The work is not done, how-\\never, with the reincarnation of the man it is complete\\nonly in the glorification of the body. Instead of the\\nidea, which some literalists insist upon, that the\\nmaterials of the old body are to be diligently gathered,\\nand put together again,^ the very point of the apostle s\\nstatement is, that the body is to be of new material\\nthe old material, the flesh, being cast aside as worth-\\nless. Thou sowest not the body which shall be, the\\napostle says explicitly.^ It is sarkical, earthy, subject\\nto decay, fit only for the lower part, the psyche while The repre-\\nthe new body is to be incorruptible, and fit for the elplrilnce\\nabode of the higher part, the spirit of man. This is of Jesus,\\naccomplished for man through the resurrection of\\nChrist. He was provided with a body of this same\\nsarkical stuff, subject to death like the rest of men.\\nBut he rose again, achieving the double victory over\\nsin while in the vulnerable flesh, and over death by\\nhis own resurrection in the new body freed from the\\ntaint of the flesh. No wonder that, with Paul s idea\\nof the original trouble as being in the flesh, the mate-\\nrial of the body, he should not be satisfied with any\\ntemporary dominance of the spirit over the encumber-\\ning flesh, but only with the final act in which that\\n1 Thus Jerome, the risen habent denies, ventrem, genitalia,\\net tamen nee cibis nee uxoribus indigenV^\\n2 1 Cor. 15 37.", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0111.jp2"}, "112": {"fulltext": "88\\nNEW TESTAMENT THEOLOGY\\nThe redemp-\\ntion of\\ncreation.\\nThe source\\nof this doc-\\ntrine.\\nfleshly body is replaced by a new body of a new\\nmaterial.^\\nBut the apostle s programme is not yet complete.\\nMan s environment is as poor as his physical investi-\\nture. He is the inhabitant of a world that shares his\\nfate. The whole creation is subject to the same decay\\nas man himself, and cries to be delivered from it.\\nThe cause of this is to be found evidently in the state\\nof its inhabitants, their mortality being shared by the\\nrest of creation, and creation therefore waits for the\\nfreeing of the sons of God as a signal for its own\\nemancipation. 2\\nThis completes the apostle s splendid programme.\\nBut before we close our survey of it, we must see how\\nat each step it grows out of the exigencies of his\\nthought. In the first place, as we have seen, immor-\\ntality is presupposed, not included in it. All men\\nsurvive death and come to judgment, and immortality,\\nthat is, the persistence of the soul after death, is\\ntherefore natural, and is not included in the awards\\nof the judgment. The d4 0apaLav of Kom. 2 7 is not\\nimmortality, but incorruption, which is explained to\\nbe a quality of the body, not of the soul. No, the\\npenalty of sin is the death of both soul and body.\\nThe death of the soul is that which comes with the\\n1 Kom. 7 5, 18, 25 8 3, 5-13 1 Cor. 15 35-58 2 Cor.\\n5 1-10. It is worth noticing that Paul is here at one also with\\nthe teaching of Jesus in so far as we have it preserved. Over\\nagainst the crass physical reanimation of the body taught by\\nthe author of the Apocalypse of Baruch (xlix, 2, 3) and the\\n(possibly later) scribes (Charles, Eschatology, 280 sq. Weber,\\nJudische Theologie, 371 sq.), Jesus sets the clear statement\\n(Lk. 20 35, 36) that in the resurrection animal qualities are at\\nan end and men are to be like angels. But this is something\\nother than being sexless.\\n2 Rom. 8 19-22.\\n3 1 Cor. 15 42, 50-54.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0112.jp2"}, "113": {"fulltext": "TEE WORK OF SALVATION 89\\nfirst entrance of sin as a voluntary factor in the con-\\nscious life of the man, and is replaced by the life of\\nthe spirit which comes with the setting up of right-\\neousness as the dominant principle instead of sin.^ Of\\nthis new life of the spirit, our Lord is the author, and\\nthe Holy Spirit is the agent.^ But this spiritual\\nrenewal leaves several demands unsatisfied. In the\\nfirst place, there is the demand of the divine right-\\neousness that it be satisfied in some way corresponding\\nto the sacrificial satisfaction of the law. In this part\\nof his teaching, Paul is influenced by the priestly\\nthought, of which the prophets denied the validity,\\nthat God demands other satisfaction than repentance.\\nThis demand is met by the sacrifice of our Lord.^\\nAnother lack of completeness is the continuance of\\nthe union of the renewed spirit with a body which is\\nvulnerable to sin, which has been the chief source of\\nman s moral weakness. So that, on the side of man s\\nspiritual renewal even, there is a call for something\\nelse than merely the restoration of the life of the\\nspirit itself. Not even that will fortify it completely its logical\\nagainst sin, as long as the fleshly body remains. It ^^J,^^^^*^\\nwill be in a state of perpetual conflict, with the chances\\nin favour of the spirit, which is now allied with the\\nSpirit of God, but out of which the spirit cries to be\\ndelivered from this body of death.^ But then, this\\nrenewal of the body is demanded not only for the\\ncompletion of the emancipation of the spirit, but also\\nfor its own sake. In the first place, the soul is\\nwretched without a body, and its earthly tabernacle is\\ndestroyed by death.^ But then, the soul not only\\nneeds a body, it needs a body free from sin and death,\\nmade, therefore, of a new material and the resurrec-\\n1 Rom. 7 7-13 8 10. Rom. 8 3.\\n2 Rom. 8 2, 3. 6 Rom. 7 24 Gal. 5 17.\\n8 Rom. 3 25, 26. 2 Cor. 5 1-8.\\nness.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0113.jp2"}, "114": {"fulltext": "Messianic\\nreisrn\\n90 NEW TESTAMENT THEOLOGY\\ntion is therefore not simply a resurrection, it is a\\nchange, a glorification of the body.^ And, finally, the\\nrenewed man wants a new home, as this world has\\nbeen accommodated to the old man, and is subject to\\nthe same evil of mortality and futility as the man\\nhimself. For this purpose, the apostle provides in\\nhis thought not a heavenly abode, but a renewed and\\nemancipated world, which is to be the domicile of the\\nrisen humanity. In this way, it will be seen how every\\npart of the apostle s programme of redemption is\\noccasioned by the exigencies of his thought; it is a\\nreasoned process throughout.\\nClose of the With the close of the work of redemption, the\\nMessianic reign is to come to an end. In this matter,\\nas in all the rest, the apostle is guided by the exigen-\\ncies of his thought. He quotes from Ps. 8 6, that\\nGod put all things under the feet of the Son of Man.\\nFrom this he argues that he must reign till all things\\nhave been subjected to him, the last enemy to be\\ndestroyed being death. But it is manifest that God\\nhimself must be excepted from this universal reign,\\nthat he is to become all in all. And so, when this\\npurpose of the Messianic reign has been accomplished,\\nthis ultimate purpose of the divine sovereignty must\\nreplace even the temporary purpose of the Messianic\\nreign, and Christ himself be included in this universal\\nrule of God.^ This is different from the programme of\\nthe Twelve, according to which even the work of the\\nMessianic Prince in heaven is to be preliminary to his\\nreal reign, which is to begin with his return to this\\nearth. But according to the apostle, that reign,\\ninstead of beginning then, is to end then. For with\\nthis return the resurrection is to take place, and with\\nthis that victory over the last enemy, death, which is\\n1 1 Cor. 15 42-49. 2 i Cor. 15 24-28.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0114.jp2"}, "115": {"fulltext": "THE WORK OF SALVATION 91\\nto close the Messiah s reign, since it accomplishes the\\npurpose for which the Messiah was appointed to\\nreign.\\nAs to when all this is to take place, Paul is careful Time of\\nto say that he hopes for the resurrection within his ingo f Christ\\nown lifetime, but is certain of it within that of his\\ncontemporaries.-^ Here is the secret of his own mis-\\nsionary activity. The vast Koman world is to be\\nconverted, and then at last the Jews are to be brought\\nin, and all within this limited time. No wonder that\\nthe apathy of the Twelve and of the Jewish Church\\nseemed something inexplicable, and that he threw\\nhimself into the breach with an unexampled activity.^\\n1 1 Cor. 15 51, 52 2 Cor. 5 1-8.\\n2 On the PauHne eschatology, see Stevens, Theology of the\\nN. T., 470-482 Cone, Paul^ the Man, the Missionary, and the\\nTeacher, 423-457 Weiss, Theology of the N. T., II, 52-74\\nBeyschlag, New Testament Theology, II, 254-281 Holtzmann,\\nNeutestamentliche Theologie, II, 187-203 Bovon, Theologie\\ndu N. T., II, 309-351; Pfleiderer, Paulinism, I, 259-276;\\nBruce, St. PauVs Conception of Christianity, 379-396 Salmond,\\nArt. Eschatology, Hastings Diet. Kabisch, Die Eschatologie\\ndes Paulus Charles, Eschatology, Hebrew, Jewish, and Chris-\\ntian, 386-405.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0115.jp2"}, "116": {"fulltext": "CHAPTEE V\\nTHE PAULINE CHRISTOLOGY\\nOffice of\\nour Lord\\ndeliverance,\\nrather than\\nsovereignty.\\nPaul s\\nsilence as to\\nthe life of\\nJesus.\\nThe idea of the kingdom drops into a position of\\ncomparative insignificance in Paul s writings. Where\\nit does appear, it is as the kingdom of God. Christ\\ndoes not figure as the Messianic King, except in the\\npassage quoted above about the end of his reign. This\\nis not incompatible with his Messianic character, since\\nthe national idea of the Messiah was that of Prince\\nand Saviour. He was to deliver his people from their\\nenemies. But in that Messianic thought of the people\\nthis deliverance was always associated with his reign,\\nand in the spiritual form in which this is presented in\\nChrist s own teaching the note of authority is always\\npreserved. The same is true of the teaching of the\\nTwelve. But the office of our Lord, as Paul looked at\\nit, was redemptive in such a sort as to obscure the\\nsovereignty. For the purposes of his doctrine we can\\npractically leave out of sight everything in Jesus\\nlife up to the time of his death for while Paul quotes\\nsometimes from Jesus teachings, he does not dwell in\\nany way upon the life or work of our Lord, except as\\nthey are involved in his death and resurrection. But\\nthese events, though they lend themselves readily to\\ndiscourse of our Lord s real sovereignty, are not used\\nfor the enforcement of that at all. They are occa-\\nsioned by the sin and death of man, and are intended\\nto effect man s deliverance from these evils. And\\nthese evils are always regarded not as an impairment\\n92", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0116.jp2"}, "117": {"fulltext": "THE PAULINE CHRISTOLOGY\\nof the divine sovereignty, but as a supreme loss to the\\nman himself. And in Christ s heavenly office, it is\\nhis identity with the Spirit in his regenerating and\\nrenewing office that is emphasised. This is not to\\ndeny that the apostle s teaching can be brought to\\nbear for the enforcements of the rule of the kingdom,\\nbut that he himself does not bring it to bear expressly,\\nas he would if the thought of the kingdom had been\\nprominent in his mind.\\nSuch a position as this implies a reconstruction of\\nthe idea of our Lord s person. He becomes a mystical\\nbeing, endowed with a spiritual force, and this spir-\\nitual force is not derived from the power of our\\nLord s life still living on in the world, and perpetu-\\nating itself in the minds and hearts of men, but is\\ndue to his own presence. But this influence in human\\naffairs is possessed by the heavenly powers alone, and\\nto attribute it to Jesus is to associate him Avith those\\nheavenly powers. That is, this being who during his\\nlife, and now after his death, wielded such a power\\noan, but came into this\\nThis is the first point in\\nover men, was not a mere\\nworld from another sphere.\\nPaul s reconstructed Christology, his affirmation of\\nour Lord s preexistence.^\\nheavenly life He was\\nBut in what form was his\\nGod, some say, not as an\\nexpression of their own opinion, but as interpreters of\\nPaul s thought. They quote for this purpose Eom.\\n9 5. But all that can be said in favour of this inter-\\npretation, according to which Jesus is here called God,\\nis that it is a natural explanation, probably the natural\\nexplanation of the passage as it stands, supposing there\\nis nothing against it. But on the other side is the fact\\nthat it stands absolutely alone in the apostle s writings.\\nThere is nothing else to be classed with it, and on the\\nThe person\\nof Jesus.\\nHis preex-\\nistence: not\\nas God\\n1 2 Cor. 8:9; Rom. 10 G 1 Cor. 8 6.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0117.jp2"}, "118": {"fulltext": "94 NEW TESTAMENT THEOLOGY\\ncontrary, much, that is simply incompatible with it.^\\nThe interpretation, therefore, which resolves this into\\na doxology, while not in itself so natural, is very pos-\\nsible, and being possible, there is no doubt of its\\ncorrespondence with Paul s thought.^\\nnor as the Another answer to the question that we have raised\\ntypica man. form of our Lord s heavenly existence was\\nthat of man, not of man in his present fleshly state,\\nbut of a heavenly man, the typical man of whom all\\nindividual men are but the images, a being identified\\nwith the Spirit of God. A statement like this, so\\nstrange in its implications, ought to be strongly sup-\\nported, but instead of this, there is only one passage\\nwhich is cited, or can be cited as containing anything\\nlike this. 1 Cor. 15 47 says that the first man was\\nof the earth earthy; the second man was the Lord\\nfrom heaven. The first man, Adam, became a living\\nsoul the second became a life-giving spirit. But the\\nvery thing which is needed to give this passage the\\nrequired meaning is wanting. It does not affirm man-\\nhood of the preexistent, heavenly state, but of the\\nearthly state. Manhood was the acknowledged form\\nof his existence here, and would be understood to refer\\nto that in this passage, unless there were some direct\\nstatement to the contrary but the statement is that\\nthis being who lived here in the form of a man was not\\na man from heaven, but the Lord from heaven. This\\nleaves unanswered, therefore, the question as to the\\nform of his heavenly life. Further, the part of this\\ninterpretation which makes him the archetypal man\\nof whom individual men are only the copies, is from\\nthe Jewish theology, to be sure, but from which part\\nof that theology It is the Hellenistic, Alexandrian\\nJudaism, from which that is taken, and Paul was not\\n1 Eom. 8 34 1 Cor. 16 24-28 8 6.\\n2 He who is God over all be blessed forever.*", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0118.jp2"}, "119": {"fulltext": "THE PAULINE CRRISTOLOGY 95\\nan Alexandrian, he was distinctly a Pharisaic Jew.^\\nThis passage, describing him as a zealot for the an-\\ncestral traditions, would be an absurd statement from\\nan Alexandrian Jew.\\nThe identification of this heavenly man with the Apreexist-\\nSpirit is absurdly incongruous. It is evident that theSpML^*\\nthe life-giving spirit of this passage is not identi-\\nfied with God, but with man rather. But can any-\\nthing be more evident than that the Spirit of Paul s\\nwritings is to be identified with God, that it is a\\ndivinity working in the souls of men To say that it\\nis a heavenly man is simply to forget all that the\\napostle says about it. Can it be everywhere present, a\\ndivine spirit dwelling in the hearts of man, and yet\\na heavenly man Man is a localised individual being,\\nwhile the very essential attribute of the Spirit is this\\nuniversal diffusion. Then the statement of Christ s\\nchange of state is that he became mem, not that he\\npassed from the state of a spiritual man into that of a\\nfleshly man. If the latter had been meant, it must\\nhave been said somewhere definitely.\\nThere is one thing in which we must not misunder- The risen\\nstand Paul. To him it was not the preexistent Christ JSe^preg|?st.\\nthat explains the power and work of our Lord. It ent Christ\\nwas not the different conditions of that heavenly life paS^f\\n1 Gal. 1 14. On the Christology of Paul in general, see\\nStevens, Theology of the N. T., 389-402; Beyschlag, Neio\\nTestament Theology, II, ch. 3 Weiss, Theology of the N. T., I,\\n390-419 Holtzmann, Neutestamentliche Theologie, II, 65-97\\nBovon, Theologie du N. T, II, 253-308; Brace, St. PauVs\\nConception of Christianity, 327-343 Pfleiderer, Paulinism,\\nI, 123-159 Cone, Paul, the Man, the Missionary, and the\\nTeacher, 280-310 Weizsacker, The Apostolic Age, I, 144 sq.\\nM^ndgoz, Le P ech e et la Eedemption d apres St. Paul, 157-209;\\nBeet, Art. Christology, Hastings Diet.; Sommerville, St.\\nPauVs Conception of Christ; Gifford, The Incarnation: a\\nStudy of Phil 2:5-11.", "height": "3528", "width": "2316", "jp2-path": "biblicaltheology00goul_0119.jp2"}, "120": {"fulltext": "96 NEW TESTAMENT THEOLOGY\\nthrough which he achieved the salvation of men; it\\nwas his victory over the conditions of life which he\\nshared with men, by which he saved them. His power\\nto dispossess sin in the flesh, and replace it with a\\nspirit of obedience, is due to his partaking of our\\nfleshly nature. His death would be possible only to\\nan incarnate man, not to an unfleshed spirit. His\\nresurrection, carrying with it our victory over death,\\nwas his victory over the flesh, not only overbearing it\\nby the spirit, as in his sinless life, but replacing it\\nwith a nobler body made of a different stuff. To be\\nsure, it was the glorified Christ upon whom Paul gazed\\nnear Damascus, but it was not the glory of the pre-\\nincarnate Christ, it was the brightness of the risen\\nChrist. And it was the risen Christ who was the Son\\nof God, the image of God, not the preexistent Christ.^\\nPaul prob- The most probable view is that Paul thought of the\\ngarded the Spirit as the form of Christ s preexistent nature. This\\nSpirit as the answer is advanced diflidently, as there are so few mate-\\nClSst.^ I i^^ls for the determination of the question. But there\\nis no question that our Lord and the Holy Spirit are\\nidentified in some sense in PauPs writings, and it seems\\nas if this must be the sense intended.^ The direct\\nstatement of this identity is in 2 Cor. 3 17, 18. What\\nit immediately suggests is the interchange of Christ\\nand the Spirit as the indwelling powers in the regen-\\nerate man. The ordinary explanation of this inter-\\nchange is, that the Spirit brings to men the things of\\nJesus Christ, makes his life, death, teachings, and res-\\nurrection active influences in us. It would also be\\nexplained in part by the fact that the Spirit dwelt in\\nJesus during his earthly life, and was the source in\\nhim of his supernatural and gracious power. The first\\n1 2 Cor. 4:4; Eom. 1 4 5 10, 11 8 3, 29, 32 1 Cor.\\n15 28 2 Cor. 1:9; Gal. 1 16 4:4.\\n2 Eom. 8 9 2 Cor. 3 17, 18 Gal. 4:6; also Rom. 1 4-", "height": "3520", "width": "2316", "jp2-path": "biblicaltheology00goul_0120.jp2"}, "121": {"fulltext": "THE PAULINE CHRISTOLOGY 97\\nof these is emphasised by the fourth Gospel, and the\\nsecond by all the Gospels. But while the fourth Gos-\\npel contrasts Christ s person with the Spirit who rep-\\nresents the Father, saying that certain things in Jesus\\ncame not from himself, but from the Father or the\\nSpirit, Paul seems to identify them, so that we get the\\nidea, not that our Lord s spirit was reenforced by the\\nDivine Spirit, but that the two were identical, in other\\nwords that Jesus was an incarnation of the Spirit of\\nGod.^ In Eom. 1 4, the spirit of holiness corresponds Passages\\nto the flesh in the other part of the statement, and is jj^piyi^ig\\ntherefore a designation of the other side of Christ s\\nown nature. But the spirit of holiness is the\\nequivalent of the Holy Spirit, and is probably a\\ndesignation of the spiritual nature of our Lord as\\nidentical with the Spirit, and not simply inhabited by\\nthe Holy Spirit. The same identity of the Spirit with\\nthe spirit of Christ throws light upon the expression,\\nthe Spirit of life in Christ Jesus. The identifica-\\ntion of the Spirit with the mind of Christ^ does not\\nrequire this for its explanation, but it is greatly illumi-\\nnated by it.\\nThere are only two references to the preexistent\\nstate itself, all the rest being statements of Jesus\\nemergence from that into this world. These state-\\nments in regard to the state itself are, that it was a\\nstate of glory, contrasted with the poverty of man s\\npresent state and that all things are through him.^\\nThe former is not decisive, but the latter corresponds\\nto the Old Testament statement that the Spirit was\\nthe divine agent in creation. When we come to the\\nearthly stage of our Lord s existence, this explains Nature of\\nthe statement of his sonship. Men are sons of God sons^hip\\nthrough the indwelling of the Spirit, but our Lord\\niJn. 1:32, 33; 3:34. 2 Rom. 8 2.\\n1 Cor. 2 11-lG. 4 2 Cor. 8:9. Cur. 8 6.\\nH", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0121.jp2"}, "122": {"fulltext": "98\\nNEW TESTAMENT THEOLOGY\\nThe influ-\\nence of\\nPaul s\\ntheological\\nantecedents\\nhere.\\nis evidently called God s own Son in order to dis-\\ntinguish him from the common mass of those bear-\\ning this title, because he has not only the Spirit\\nindwelling with his spirit, but is himself identified\\nwith the Spirit. This does not identify him with\\nhumanity on the side of his spiritual nature, but\\nneither does it put him out of sympathy with men,\\nbecause the trouble with men is not so much, accord-\\ning to Paul, in their spiritual part, but in the alli-\\nance of that with the fleshly body. This Jesus shares\\nwith us, and it means that he shares what is man s\\ndistinctive weakness. In us there is a lower spiritual\\npart inhabiting the body and subject to its weakness.\\nBut there is another part dwelling within, apart from\\nthe flesh and akin to the Spirit, which is not so subject.\\nIn regeneration partial victory is oblrained over the flesh\\nby the association with the spirit of man of the Spirit\\nof God. Jesus complete victory is due to the fact that\\nthe spiritual part is itself the Spirit. But now, freedom\\nfrom the flesh is obtained by Christ at his resurrec-\\ntion, when he becomes Son of God for the first time\\nin the full sense. And this resurrection, with its free-\\ndom from the flesh, he obtains, not only for himself,\\nbut for us. But this resurrection, in both his case and\\nours, is due to the Spirit.\\nWe must not forget the probabilities in this matter\\narising from Paul s theological antecedents. The idea\\nof incarnation was not natural to a Jew, but there were\\ntwo possible provisions for it in his thought. Nothing\\nin Judaism itself would suggest it, but it would have\\nto come from elsewhere, in this case from the actual\\nunique greatness of Jesus, which seemed to the dis-\\nciples supernatural. The source of this might be\\nangelic, an idea indeed which was exploited in the\\nearly stages of Christian Alexandrianism, and com-\\nbated in the New Testament writings of that period.", "height": "3500", "width": "2304", "jp2-path": "biblicaltheology00goul_0122.jp2"}, "123": {"fulltext": "THE PAULINE CHEISTOLOGY 99\\nBut with Paul tMs was no sooner conceived than set\\naside. Such greatness, to his mind, suggested some\\nsort of identification with God. Some such identifi-\\ncation was attributed by the Jews to kings and proph-\\nets, but the unique greatness of Jesus suggested a new\\nform of it. He seemed to his disciples, not at first,\\nbut as he grew upon their thought as the source of\\ntheir spiritual life, to be nothing short of an incarna-\\ntion of the Divine. And there were two possible\\nchances of such an incarnation. To a Palestinian\\nJew, the Spirit, who was the inspiration of human\\ngreatness, would be the divine principle of incarna-\\ntion. And to a Hellenistic Jew, to whom the Logos\\nwas the life and light of men, the Logos would be the\\nprinciple of incarnation. This explains, then, the\\nthought of Paul. Jesus had become to him an in-\\ndweller, and this could suggest to his mind nothing\\nmore nor less than an identification of the Lord with\\nthe Spirit.\\nOf the other Pauline Epistles, Philippians and Phile- The Chris-\\nmon belong in the same class as the earlier epistles in ^q^^/\\nboth subject-matter, treatment, and style. There is Pauline\\nonly one doctrinal statement that makes any advance ^P^^^^\u00c2\u00ae^-\\non the earlier epistles, viz. the famous passage Phil.\\n2 5-11. In the earlier epistles, the position of our\\nLord is assumed rather than stated, except in Eom. 1\\n3, 4. In that passage the sonship to David is so con-\\ntrasted with the divine sonship as to leave little doubt\\nthat Paul means by the latter what would correspond\\nto the former, a real sonship, involving kindred nature.\\nBut in this Philippian passage, the occasion leads up to\\na full statement which is important in arriving at an\\nunderstanding of the apostle s position. He exhorts\\nthe Philippians to entertain the same mind in their re-\\nlations to each other as characterised Christ Jesus in\\nhis voluntary descent from a divine to a human posi-\\nLofC", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0123.jp2"}, "124": {"fulltext": "100\\nNEW TESTAMENT THEOLOGY\\nThe incarna-\\ntion accord-\\ning to Phil.\\n2:5-11.\\nExact force\\nof this\\npassage.\\ntion. The divine condition he describes in the phrase\\nfjiop(jir) d^eov, the form of God, and the human condi-\\ntion in the terms fxop }iY] BovXov, the form of a ser-\\nvant, ofxoLOifxa Twv avOpoiTTOiv, likeness of men, and\\nh (TxnfJt OLTL ws av9po)7ros, in condition as a man. These\\nphrases all of them denote divine and human condi-\\ntions of existence. In the connection, they evidently\\ndenote divine nature on the one hand, and human\\nnature on the other, so far as each is implied in the\\nlimitations imposed upon the divine nature by the\\nconfinement of it in a human body, and in the freedom\\nfrom those limitations. As we have seen, this is to the\\napostle the essential weakness of human nature, in-\\nvolving, not its sinfulness, but its exposure to sin;\\nand Christ, therefore, in assuming that, took upon\\nhimself not only the bodily restrictions of the flesh,\\nbut its spiritual limitations as well. But the spirit\\ninhabiting the fleshly body was still the Divine Spirit,\\nand hence its victory over sin, its obedience even\\nunto death. On the other hand, the equality with\\nGod was something which he did not possess even\\nin the heavenly state, something which it would have\\nbeen dpTray/Aos seizure/^ for him to assume. The\\nverb from which this comes properly means to seize,\\nnot to retain, and so its object would not be something\\nalready in possession, but something to be possessed\\nonly by forcible appropriation. And so, the sover-\\neignty which comes to Jesus finally is not a resump-\\ntion of what belonged to him originally, but a gift,\\nSoiprjiJLa, of God bestowed on him as a reward of his\\nhumiliation and obedience. The full statement would\\nbe, therefore, that Jesus, partaking as he did of the\\ndivine form of existence, did not regard equality with\\nGod as a thing for him to seize upon, but instead of\\ntaking this step in advance, took a leap downward,\\nand divested himself of even that divine condition", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0124.jp2"}, "125": {"fulltext": "THE PAULINE CHBISTOLOGY 101\\nwhich he possessed, and took instead the form, in this\\ncase involving the nature, of a slave, and having thus\\ncome into human condition, became obedient even so\\nfar as to yield up his life by the humiliating death of\\nthe cross (the equivalent of our gallows). This\\nhumiliation led to his exaltation, not as the assumption\\non his part of an equality with God which would result\\nfrom his original condition in the form of God, nor as\\nthe resumption of an original right, but as the gift of\\nGod, who glorified himself in bringing all men and\\nangels to acknowledge the lordship of Christ. This\\npassage is, therefore, in exact accordance with the\\nChristology of the earlier epistles, and does not serve\\nto put this epistle in a separate class.^\\n1 The resemblance of Pliilippians to the earlier epistles is\\nseen especially in the characteristic style, which is full of\\nthe apostle s unconscious beauty of speech, a beauty which\\nreflects so spontaneously the grace and distinction of the man\\nhimself. This resemblance makes it difficult to ascribe the\\nother epistles of this period to Paul for there are great\\ndifferences between these and the earlier epistles, which the\\ndifference of period might account for if it were not for this\\nepistle, which belongs to the period of the later epistles, but\\nhas the characteristic style and manner of the earlier epistles.\\nThe difference of time is, in any case, so slight that it ought\\nnot to be brought into the discussion of authorship. But this\\nepistle goes to show that the apostle s manner had not changed,\\nas a matter of fact.", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0125.jp2"}, "126": {"fulltext": "PART IV\\nTHE LATEE APOSTOLIO WRITINGS\\nCHAPTEE I\\nTHE AUTHENTICITY OF THE EPISTLES OF JAMES\\nAND FIRST PETER\\nThe author The epistles of James and 1 Peter present some\\nEpi^Ueof difficulties of a serious nature. The James of this\\nJames. epistle is not the James of tradition, or of the Pauline\\nEpistles and the Acts. These all present him (though\\nActs somewhat modifies the picture) as a holy man\\nafter the Pharisaic sort, a strict legalist. At the same\\ntime he has breadth sufficient to tolerate Paulinism,\\nbut not sufficient to dispose him in any way to accept\\n1 On introduction to James, see the volume of Professor Bacon\\nin this series, and in general, Mayor, Art. James, Hastings\\nDiet. Mayor, The Epistle of James [has excellent bibliography,\\nccxiv] Spitta, Grit. Beview, 1896, 277 sq. Van Manen,\\nTheol. Tijdschrift, July, 1897 Salmon, Introduction to the IST.\\nT., 448-468 Weiss, Introduction to the N. T. Zahn, Einleitung\\nin das N. T,, I, 52-108 Huther, in the Meyer Series; Bassett,\\nThe Catholic Epistle of St. James Gloag, Introduction to the\\nCatholic Epistles. On the theology of the epistle see Stevens,\\nTheology of the N. T., 276-292; Beyschlag, mw Testament\\nTheology, I, 337-377 Weiss, Theology of the JST. T., I, 248-273\\nHoltzmann, Neutestamentliche Theologie, II, 328-350 Bovon,\\nTheologie du N. T., II, 447-462.\\n102", "height": "3532", "width": "2296", "jp2-path": "biblicaltheology00goul_0126.jp2"}, "127": {"fulltext": "to Jesus.\\nJAMES AND FIRST PETEB 103\\nits universalism for himself. But the writer of the\\nEpistle of James has ethical insight, and spiritual free-\\ndom in a marked degree. He misses Paul s greatness\\nchiefly by his failure to come under the spell of the\\npersonal Christ in such a way that it becomes the\\nsecret of his life. But he has caught some of our Lord s His relation\\ndominant conceptions with a rare sympathy, so that\\nthe mind of Christ, but not his personal spell, is exhib-\\nited here in many essential matters. What we may\\ncall the two dominant notes in our Lord s teaching, that\\nGod s ultimate demand on us is obedience, and that the\\nlaw to which this obedience is to be rendered is ration-\\nalised and spiritualised in other words, the ethicising\\nof religion, and the spiritualising of ethics are also\\nthe dominant notes of this epistle. The thing that it\\nlacks is the presentation of Christ as the sufficient\\nreason, the powerful motive and inspiration of this\\nobedience. However, this is replaced by a presenta-\\ntion of the reasons for obedience drawn from the grace\\nof God, which corresponds to our Lord s treatment of\\nthe same in the Gospels. But this return to the mind\\nof our Lord in regard to his ultimate object and demand,\\nafter more or less divergent views, is the noticeable\\nthing about this epistle. The word kingdom is not\\nhere, but the idea is prevalent. Where shall we place\\nit then? It is not the early work of James, for this\\nis not the James of the Acts and of the Pauline Epis-\\ntles, who has not attained to the law of liberty but is\\ndistinctly a Jew of the circumcision, who tolerates the\\nfree Paul, but looks askance at him all the same. Nor\\nis he a mere non-Christian Jew of a comparatively\\nfree type, who has abstracted from the Old Testament\\nbooks the rational points, and eliminated the irration-\\nality. There is only one influence in that generation\\nwhich could enable a man to pick his way through the\\nOld Testament with so fine a spiritual touch. That is", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0127.jp2"}, "128": {"fulltext": "104\\nNEW TESTAMENT THEOLOGY\\nThe epistle\\nthe result of\\nthe great\\ndebate.\\nBut imme-\\ndiately of\\nthe Gospel\\nnarrative.\\nlearned only in the school of Christ.^ But this hypothe-\\nsis is wrecked upon the epistle s debate on justifica-\\ntion by faith and justification by works; for in this\\nthe phraseology is Pauline.\\nThe epistle evidently belongs to the debate between\\nPaul and the Jewish Christians in regard to the terms\\nof justification, but the Jewish side of the controversy\\nhas been modified by a change of view of the law.\\nPaul s contention is against justification by works\\nof the Jewish law, including circumcision and all the\\nceremonial parts of the Mosaic law, but his argument\\nis directed against justification under any scheme of\\nlaw; that is, it begins with reasoning which would\\nallow justification under the moral law, but not under\\nthe ceremonial law but before he finishes, he directs\\nhis argument against justification under any scheme\\nof law. Against him was arrayed a practice which\\ninsisted on obedience to the whole of Mosaism. But\\nhere we have the whole character of the discussion\\nchanged by substituting for Mosaism that mixed\\nlaw of morals and ceremonialism the law of liberty\\nwhich eliminates the ceremonial element, and insists\\nthat justification is by the ethical remainder. To\\nwhom is this change to be attributed To Paul and\\nPeter in part, but most of all to the Gospel narrative\\nof Jesus.\\nIn order to appreciate this answer to the question, it\\nis necessary to examine the authorship of the other\\nepistle which we have classed with James, and whose\\n1 Spitta, who propounds this theory with great learning in\\nhis commentary, is obliged to refer the begetting with the\\nword of truth (1 18) to the physical creation but this is\\na case of special pleading, the natural meaning of the words\\nmaking them denote the spiritual begetting, the Christian doc-\\ntrine of the new birth. Here as in all similar cases, it it is im-\\nperatively necessary to follow the natural interpretation.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0128.jp2"}, "129": {"fulltext": "JAMES AND FIRST PETER 105\\nclaim of authorship is so nearly akin to it. 1 Peter is 1 Peter,\\nattributed to the only other man who shares with\\nJames the honour of leading the Church of the circum-\\ncision. James is the leader of the Church at Jerusa-\\nlem; Peter is the apostle to the circumcision. Both\\nof these positions are of great consequence, and the\\nquestion of personal influence is equally well balanced\\nbetween the two. As far as we can judge, James is\\nthe more natural leader of the conservatism which\\ndominated the Church so absolutely at first while\\nPeter had whatever distinction belongs to the man of\\nlarger views, who is susceptible to the influences about\\nhim, but who is specially open to the changes in the\\ncurrents of opinion which come from the breath of\\nliberty in the air. He showed just this quality in the\\naffair at Antioch. There he came under the influence\\nof the liberty which prevailed in the Church, shoAving\\nhow susceptible he was on that side. But when those\\nfrom James came, he recanted. Of course, it was the\\nfirst change which showed his real position, the other\\nwas the effect of fear. But to be the apostle of the cir-\\ncumcision meant to be the leader of a narrow and reac-\\ntionary party, and this epistle is not the production of\\nsuch a leader, whatever his personal quality might be.\\nFor the doctrine of the epistle is a modified Paulinism. Pauiinism of\\nIt is Pauline entirely and without qualification in its epistle.\\niFor introduction to 1 Peter see the volume of Professor\\nBacon in this series, and in general, Salmon, Introduction to\\nthe N. T., 433-447 Weiss, Introduction to the N. T. Zahn,\\nEinleitung in das N. T., II, 1-41 Harnack, Chronologies II,\\npassim; Huther, in the Meyer Series; Beck, Brief e Petri;\\nHort, The Fi7 st Epistle of Peter; Holtzmann, Art. Petrus\\nin SchenkeVs Bihcl-Lex. On the theology of the epistle see\\nStevens, Theology of the N. T., 293-311 Beyschlag, Neio Testa-\\nment Tlieology, I, 377-419 Weiss, Theology of the N. T., I,\\n204-247 Holtzmann, Neutestamentliche Theologie, II, 308-318\\nBovon, Theologie du N. T., II, 403-478.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0129.jp2"}, "130": {"fulltext": "106\\nNEW TESTAMENT THEOLOGY\\nLacks Paul-\\nine idea of\\njustifica-\\ntion.\\nWas Peter\\nits author\\nuniversalism. It confers on the Gentiles, to whom it\\nis addressed, the titles and privileges of the chosen\\npeople. Its mystical conception of our Lord is also\\ndistinctly Pauline. That the relation of Jesus to his\\npeople is that of an indwelling spirit is distinctly\\nPauline, and that one of the men who had been asso-\\nciated with him in the external relations of his early\\nlife should come to think of him in that way is a great\\nchange. The idea that this relation is with the cruci-\\nfied Lord is also derived from Paul. The early disci-\\nples explained the death of our Lord so as to get rid\\nof its difficulties, but they were very far from that\\nview which made the crucified Christ the only Christ\\nwhom they knew, the only Christ possible. But, on\\nthe other hand, the one thing which would enable us\\nto say that the epistle is Pauline is lacking. The doc-\\ntrine of justification by faith is not here, and is con-\\ntrary to the doctrine of the epistle. I think we can\\nsay with confidence that the apostle to the circumci-\\nsion who is made known to us by a superficial com-\\nparison of Acts and Galatians is not the author of this\\nepistle.\\nBut this by no means proves that Peter was not its\\nauthor. Does not Peter appear in another light than\\nthat of the apostle to the circumcision? Certainly\\nthe Peter who ate with the Gentiles at Antioch was\\nanother person from the Peter of other days. And\\nthis should make us hesitate about rejecting alto-\\ngether the story of Cornelius and of the Council at\\nJerusalem which are given in the Acts. The hint in\\nGalatians is certainly capable of expansion into the\\ndetailed story of the Acts. It is the same man, im-\\npressionable on the noble side, who appears in both.\\nThe story has too much verisimilitude about it to\\n1 2 12.", "height": "3536", "width": "2360", "jp2-path": "biblicaltheology00goul_0130.jp2"}, "131": {"fulltext": "JAMES AND FIRST PETER\\n107\\nbe cast aside altogether; that, or something like it,\\naccounts for the later Peter, who is certainly made\\nknown to us in the various writings which give us the\\nmaterial for our conception of him. And right here\\ncomes in the fact already noticed that Peter is the\\nsource of the Synoptic Gospels. His story told to Peter and\\nMark is the basis of their entire structure, and while Gospels,\\nthe apologetic strength of the second Gospel is due to\\nits neutrality, there is one thing that appears very\\nstrongly, and that is, that it is told sympathetically.\\nWhoever told that story, can be heard saying under\\nhis breath, after some of the parts that are especially\\nwell told, Is not that great It is no narrow apos-\\ntle to the circumcision who tells with such zest the\\nstory of that great, free, broad life and teaching.\\nAnd this means another thing; this original story\\ncould not have been told by Peter in his character of\\nthe apostle to the circumcision. No man could have\\ntold that story and remained playing that role, nor\\ncould the Church built on the foundation of that story\\nhave been the Church at Jerusalem as we know it.\\nNo, the teaching which made the foundation of that The conver-\\nChurch was primitive and Judaistic the teaching of\\nthe disciples in the early part of Acts. Then comes\\nin Paulinism, with its freer air, but with the annex of\\njustification by faith. And third in the great proces-\\nsion comes in another little group of genuinely apos-\\ntolic writings. James and Peter breathe the freer\\nair of Paulinism, but setting aside, one expressly, and\\nthe other by an equally significant omission, that part\\nof Paulinism which is distinctly not a return to the\\nLord, but a departure nearly as great as the substitu-\\ntion for the law of Mosaism of the law of freedom pro-\\nclaimed by Christ. In other words, the history of\\n1 See p. 9.", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0131.jp2"}, "132": {"fulltext": "108\\nNEW TESTAMENT THEOLOGY\\nThe epistle\\nby Peter.\\nThe char-\\nacter of\\nJames and\\n1 Peter.\\nthis epoch is not complete, unless there be introduced\\ninto it the reappearance in historical narrative of\\nour Lord. In the crisis of the great Pauline debate,\\nPeter must have begun to tell the story of Jesus life\\nand teaching. And in all probability for this reason\\nhe saw how exactly it fitted into the occasion, and\\nmet its difficulties. No other voice, less authoritative\\nthan his, could possibly have produced this balanced\\ntreatment of the debate between Paul and the Jewish\\nChurch. For this is precisely the significance of\\nthese epistles in them the old debate over justifica-\\ntion is finally adjudicated by a decision in favour of\\nneither side, but of both. And the voice that decides\\nit is no other than that of the reappearing Christ, who\\nis brought to the minds of both parties by the story\\nthat Peter rehearses to Mark. I do not say that this\\nmakes it absolutely certain that James and Peter\\nwrote these epistles, but certainly that supposition\\naccounts for all the undoubted facts in a way that\\nno other does. On the other hand without this modi-\\nfication in the attitude of the two apostles, the tradition\\nwhich ascribes them to James and Peter will not stand\\nfor a moment. The epistles are too Pauline to be\\nascribed to distinctly un-Pauline men.\\nBut whatever may be said about the authorship of\\nthese particular writings, their character is undoubted.\\nThey are an answer to Paul from the standpoint of\\nprophetic Judaism, whereas his contest was against\\nPharisaic Judaism. They are a defence of justifica-\\ntion by works of the law of liberty, which is the\\nproper answer to the attempt to set up justification\\nby the works of Mosaism. The appearance of this\\nreply is coincident, moreover, with that of the Synop-\\ntic Gospels, whose source is traced to Peter. Again,\\nwe say, not to Peter the apostle of the circumcision, but\\nto an equally historical personage, the Peter of later", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0132.jp2"}, "133": {"fulltext": "JAMES AND FIBST PETER 109\\nyears a man reborn out of the controversies of the The new\\ntime, and coming finally to adopt the freedom and ^^^^i\\nuniversalism which characterised Paulinism, though\\nled by it, not to the feet of Paul, but to the Master\\nhimself, whose story he retold in such a way as\\nto put the whole controversy on its proper footing.\\nThe teaching of our Lord in the Synoptics is paral-\\nleled only by these writings, and it is significant thab\\nthe source of the Synoptic story is the same apostle\\nto whom one of these epistles is ascribed. That the\\nother epistle should be the work of the other leader\\nof the party of the circumcision, though not certain,\\nshould not seem strange, for it is not improbable that\\nit, like 1 Peter, marks a change in the whole attitude of\\nthe party of the circumcision, of which this change in\\nthe leaders is the sign.", "height": "3532", "width": "2316", "jp2-path": "biblicaltheology00goul_0133.jp2"}, "134": {"fulltext": "CHAPTEE II\\nTHE TEACHING OF THE EPISTLE OF JAMES\\nThe key to The key to the teaching of this epistle is the answer\\nthe epistle, j^q ^j^^ question, What shall a man do with the word\\nof truth, the possession of which characterises him\\namong men He is described as one who is begot-\\nten with that word, and who has the knowledge of di-\\nvine things.^ What is he to do with this knowledge\\nHe is to be swift to hear it, slow to speak it, i.e. to as-\\nsume authority over men because of it, and slow to the\\nwrath engendered by the controversies over it.^ The\\nepistle is largely taken up with discourse deprecating\\nreligious controversy, to which this exhortation to swift-\\nness of hearing and slowness of speech and wrath is\\nintroductory. The gentleness of the Beatitudes (A. V.\\nmeekness) is the spirit with which they are to re-\\nceive the word.^ But the writer passes immediately\\nto the ultimate purpose and use of the word. And\\nthis is doing, and not merely hearing. This carries\\nus. back for the first time since the words of our Lord\\nto his ultimatum in regard to the use to be made of his\\nwords. They are to be obeyed, and only he who\\nhears and does, not he who hears and believes, or\\nhears and confesses, is likened to the wise man who\\nIts relation built his house on the rock. Between Matt. 7 21-27\\nin*of jTsS 1-22-27 is a tract of fundamental Christian\\ndebate, in which the conspicuous points are many and\\n1 1 18, 19. 2 1 19 cf. 3 1-18. 3 i 21 cf. Matt. 5 5.\\n110", "height": "3536", "width": "2356", "jp2-path": "biblicaltheology00goul_0134.jp2"}, "135": {"fulltext": "TEACHING OF EPISTLE OF JAMES 111\\nvaried, but here we are back again on the familiar\\nground occupied by our Lord, and really differentiat-\\ning Christianity from all other religions. And the\\nauthor goes on to state that if any one debates the truth\\nwith unbridled tongue, instead of obeying it, his pro-\\nfession of religion is a vain one.-^ This practice of the\\ntruth, moreover, is what characterises true worship,\\nwhich consists in a beneficent and unspotted life.^\\nThis faculty of going to the roots of things and dis-\\nplaying the unveiled truth in fitting words is possessed\\nby James next to our Lord himself, among the New\\nTestament writers.\\nBut there is another thing which interferes with the\\nreception of the word. Besides nursing an evil spirit\\nin religious debate, men are tempted to mix up their\\nfaith with an equally incongruous respect of persons,\\nto pay respect to the rich in their assemblies, and to\\nneglect the poor. James sees in this a violation of the\\nking of commandments, that men shall love their\\nneighbours as themselves, evidently because regard for\\nthe poor is essentially unselfish, while regard for the\\nrich to the exclusion of the poor is essentially selfish.^\\nIn this connection he repeats the phrase which is\\nenough to confer the distinction of seer on any teacher\\nof religion, the Laiu of Liberty, i.e. a law having in-\\nward, spiritual enforcement, not external. Paul s motto\\nis freedom from law James s, the law of freedom.*\\nIt is evident that this insistence on obedience as the jamesand\\nultimate demand made on men by the word of God\\nbrings James into conflict with Paul. As we have\\nseen, the free and large treatment of law, the insist-\\nence on inward righteousness, instead of outward\\nforms, is due to the influence of the great apostle. But\\nwhether the Twelve ever reached this position or not,\\nU:2G. ^1:27. 8 2 1-13. 2 12.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0135.jp2"}, "136": {"fulltext": "112 NEW TESTAMENT THEOLOGY\\nthey stopped there. A free and large treatment of the\\nlaw, a discovery of its principles, which enabled them\\nto set aside its rules and forms, there is evidence in\\nthese epistles, was learned within their circle before\\nthe end of the New Testament period. But having\\narrived there, they stopped. It would not be simply\\ntheir Judaism with its tendency to magnify law\\nthat would lead to this, but their association with\\nJesus. Paul shows generally a power to enter into the\\nmind of Christ superior to the Twelve, but his idea of\\na righteousness without works is one which could never\\nThe position have occurred to an immediate disciple. Nor is it nec-\\nTweive. essary to debate the paragraph, 2 14-26, by itself.\\nThe antecedent probability that the Twelve would\\nmake a stand right here is enough in itself to decide\\nthe question. Coupled with this is the certainty gath-\\nered from the study of the Acts and the Pauline Epis-\\ntles, that there was a debate between the Twelve and\\nPaul. That debate began with a stand made by Paul\\nagainst the demand that his Gentile converts should\\nconform to Jewish forms, especially circumcision, pre-\\ncisely as we should now insist on baptism. This de-\\nmand was made, not by a small section of the Church,\\nbut by the whole Church at Jerusalem, including, of\\ncourse, its leaders. But before Paul gets through, he\\nposits not only freedom from the ceremonial parts of\\nthe law, but from law itself as such. And when this\\nword has once been uttered, it is evident that this\\nwould be the focus of that fight. All detached and\\nsubsidiary questions would be abandoned, and the\\nforces would all gather right here. And when we find\\na document belonging to that time in which just that\\nquestion is debated in good set terms, it is the very\\nThe contro- foolishness of traditionalism to deny the controversial\\nversiai char- aspect of it, and to insist on a uniformity of belief in\\nepistle. the first century, and, above all things, that the one", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0136.jp2"}, "137": {"fulltext": "TJSACHlNG OF EPISTLE OF JAMES 113\\nbelief was the doctrine of Paul, the one dissenter from\\ncurrent opinion in that time. Such attempts obscure\\nthe only marks by which we can find our way through\\nthe New Testament, and cripple our historical sense.\\nThey substitute for the probabilities, which are the only\\nlegitimate objects of our search, bare possibilities, with\\nwhich we have nothing to do.\\nComing now to the paragraph^ itself, its adoption of\\nthe unique Pauline phraseology, its statement of the\\nquestion in the very terms of the Pauline statement,\\nits care to make the proposition the exact opposite of\\nhis, and the selection of Paul s test case as its own,\\nresting the case on the palmary instance of Abraham s\\nfaith, are decisive. That man is justified by faith\\nwithout works of law, and that a man is justified by\\nworks, and not by faith only, are contradictory state-\\nments. All that has ever been shown to the contrary\\namounts to this, that there is possibly a middle ground\\nwhich was open to the authors, but not that they were\\nnot debating consciously adverse positions.\\nThe importance of this paragraph arises from its The case of\\npresenting the case of Judaistic Christianity vs. Q^ri^^fanitv\\nPaulinism, not from the standpoint of Pharisaism,\\nwhich emphasizes the formal parts of the law, but of\\nliberal Judaism, which stands only for the ethical con-\\ntents of the law. The importance of disentangling the\\nquestion from the complications of Pharisaism, and pre-\\nsenting it simply as a matter of law or no law, is evident.\\nThe discussion which follows upon the dangers of\\nreligious controversy, which is the real point of the\\nparagraph on the evils of the tongue, becomes inter-\\nesting from the example of Christian courtesy fur-\\nnished in this debate on both sides. It is enough to\\nsay that Paul, who was the party of the first part, is\\n12:14-26.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0137.jp2"}, "138": {"fulltext": "114 NEW TESTAMENT THEOLOGY\\nthe defender of Christian unity, putting it on the true\\nground, that differences of opinion among Christians\\nare ruinous only when they break up the unity of the\\nBody of Christ, and that Paul is himself a master of\\ncourtesy in religious debate. And James precedes and\\nfollows his own discussion of the most vexed question\\nin the first century with the stoutest condemnation of\\nacrimony in debate, while he is himself a fine example\\nof the gentleness and impersonality which belong to\\nthe discussion of high matters.\\nWealth. The denunciation of wealth by James is the strongest\\nin the New Testament, not even excepting our Lord s.\\nIt is wealth as such that is condemned by him, not ex-\\nceptional cases in which the wealth is ill-gotten. He\\ntakes the same position as our Lord, who pronounces a\\nblessing on the poor, and a woe on the rich, and who calls\\nriches unrighteous. The words employed by them are\\nnot moderate and cautious, as about a matter having so\\nmany sides that these qualities of moderation and cau-\\ntion are demanded, but outspoken and severe. And in\\nthis matter they are the lineal descendants of the\\nprophets, who make the Old Testament ring with dis-\\ncourse about wealth as essentially an oppression. It\\nis not the province of a treatise like this to defend\\nthese positions this is not a treatise on apologetics.\\nBut it is a legitimate part of our work to show what\\nare the meanings and place of parts of the teaching in\\nthe whole body of New Testament thought. Great\\nwealth is plainly the result of a conflict, and of the\\nadvantage which one man gets over another in the\\nconflict. Now it is evident, whatever may be our\\njudgment of the conflict and its result, that it is incon-\\nsistent with the principle of equal love between man\\nand man, which is the normal principle of the relation\\nof men in the teaching of both James and our Lord.^\\n1 5 1-6.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0138.jp2"}, "139": {"fulltext": "TEACHING OF EPISTLE OF JAMES 115\\nBut this statement is offset by the exhortation to The poor,\\nlong-suffering on the part of the poor, which breathes\\nequally the peculiar spirit of the Grospel, Indeed, the\\nposition of Christianity cannot be understood, unless\\nwe consider that what it objects to is not so much the\\nappropriation of an undue amount of this world s\\ngoods by one of its two classes, but that the whole\\npolicy is fraught with evil to both classes it is utterly\\ninconsistent with the love that God has to both alike\\nthat he should allow it to continue. The word that\\nthe writer employs to denote the spirit with which the\\npoor should meet the oppression of wealth is the same\\nword that Jesus emplo3^s. It means long-suffering,\\nand it denotes by this the mildness, the slowness to\\nwrath, the patience in bearing injury, of which Jesus\\nis himself the supreme example.-^\\nThe designation of the law as a law of liberty is one The law of\\nof the clews that we need to follow in order to get at lii^ei ty-\\nthe secret of the teaching of this epistle. I have no\\ndoubt that it is chosen intentionally to offset Paul s\\nteaching of freedom from the law. The writer prob-\\nably had in view the apparent justification for that\\nPauline idea, viz. the feeling of bondage engendered\\nby the legalism of the Pharisees, and the necessity of\\nsupplying the place of the Pauline freedom with some-\\nthing that should be consistent Avith the requirement\\nof continued obedience. This he finds in the fact that\\nthe law of God is not an arbitrary code, but has its\\nroots in the reason of things and in the love of God.\\nAnd both these elements of freedom he presents after\\nthe manner learned in the school of Christ. He does\\nnot argue them; but all that he enjoins upon men has\\nthis breadth and freedom about it. Everything en-\\njoined here belongs to the class of ultimate principles\\n16:7-11.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0139.jp2"}, "140": {"fulltext": "116\\nNEW TESTAMENT THEOLOGY\\nIts source.\\nThe person\\nof Jesus.\\nof conduct to which Jesus reduces the law. But the\\nsupreme fact which turns obedience into a matter of\\nliberty instead of restraint, is the graciousness of God.\\nMen are required to obey a law of love and the ques-\\ntion which is always proper to ask of a law of freedom,\\nW7iy is this commanded is answered by the statement\\nthat the lawgiver is himself supremely gracious. God\\nis represented as wanting the friendship of man, and\\nas desiring with a craving amounting to jealousy^ the\\nspirit that he puts within man. And throughout the\\nepistle, with one touch after another, God s spirit and\\ndisposition are so described that men are made to feel\\nthat the love which he craves he deserves. If men\\ncan only get to know him, love is the free movement\\nof the soul, and no constraint. This is to be remem-\\nbered when we speak of the rare reference to our Lord\\nin the epistle. This freedom and breadth of its ethi-\\ncal teaching, which sums itself up in the phrase,\\na law of liberty and this presentation of God in such\\nway that men shall feel his graciousness and be drawn\\ninto a spontaneous, loving obedience, has been learned\\nfrom only one source. The tribute to our Lord is not\\nmuch speech about him, but the reflection of his spirit.^\\nThe writer s answer to any question about the per-\\nson of Jesus has to be inferred. We have to put\\ntogether what is said about regeneration with the\\nword of truth, about righteousness of works, and not\\nof faith alone, and the designation of faith as that in\\nour Lord Jesus Christ. Jesus is the object of faith;\\nin man s attitude toward the word faith is the first\\nthing, but it is incomplete without works of obedience.\\nJesus is the one, therefore, in whom men are required\\nto believe, but this faith has obedience to God as its final\\nraison d itre. This means that the place of Jesus is con-\\n14:5.\\n2 1:5, 13, 17, 18, 27 2 13 4 4-10.", "height": "3536", "width": "2360", "jp2-path": "biblicaltheology00goul_0140.jp2"}, "141": {"fulltext": "TEACHING OF EPISTLE OF JAMES 117\\nceived by the writer as in tlie kingdom of G-od, the one\\nwhose whole being, word, and work is such that to be-\\nlieve in him leads by a straight path to that obedience to\\nGod which is the idea of the kingdom. In other words,\\nhe is the Messianic King in just the sense in which our\\nLord himself conceived himself to be. It only needs to\\ncouple this finally with the picture of the divine gra-\\nciousness drawn by the epistle to see that the writer\\nconceives of our Lord as exhibiting in himseK this\\ngrace which is the reason and inspiration of obedience.\\nTo sum up, the distinctive teaching of the Epistle Summary,\\nof James is, that the word of truth by which we are\\nregenerated is to be obeyed that nothing short of obe-\\ndience, not intellectual acceptance, or controversial\\nzeal, not even faith alone, satisfies God s demand on us,\\nand the conditions of efficiency of that word. Further,\\nthat the supreme command of that word is love, which\\nis the standard by which all actions are to be judged.\\nIn the matter of the Pauline controversy, it declares\\nthat the righteousness which God requires is a right-\\neousness of works, and not of faith alone. But these\\nworks are not those of a law which insists on circum-\\ncision, nor any rite or form, but of a law of liberty,\\nwhose commands square always with reason and con-\\nscience. God is represented in it as the author of\\nnothing evil, but of every good and perfect gift, of\\nwhich the chief is the begetting with the word of truth.\\nHe is, besides, the jealous God of the Decalogue, who\\nmarries his people to himself, and has a craving for\\nthe spirit of man amounting even to envy.^ This cen-\\ntral thought, that the royal law is the law of love, is\\ndeveloped into the specific commands against respect\\nof persons, against a profession of charity unaccom-\\npanied by its deeds, against the bitterness of religious\\n14:5.", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0141.jp2"}, "142": {"fulltext": "118 NEW TESTAMENT THEOLOGY\\ncontroversy, against the selfishness of wealth, against\\nthose desires after the lower things which engender\\nstrife, and against impatience under wrong. Christ is\\nthe object of that faith which has obedience for its\\nresult, and is, therefore, the inspiration of the new\\nlife. He is the Messianic King in the sense imparted\\nto the words by our Lord himself. And God is the\\ngracious One whose desire for man s good makes the\\nMessianic law a law of liberty.", "height": "3464", "width": "2364", "jp2-path": "biblicaltheology00goul_0142.jp2"}, "143": {"fulltext": "CHAPTER III\\nTHE TEACHING OF THE EIKST EPISTLE OF PETER\\nThe address in the salutation of 1 Peter to the Readers\\nelect sojourners of the dispersion in Pontus, and other the^pLstle is\\nplaces, taken by itself, would indicate that this epistle addressed,\\nwas addressed to Jewish Christians. But the contrast-\\ning of them with Gentiles^ is not what we should\\nexpect in that case Jewish Christians would be con-\\ntrasted with Jews. And the description of them in\\n4 3, as having passed their pre-Christian life in doing\\nthe will of the Gentiles, specifying the sins of the\\nGentiles rather than of the Jews, is really conclusive on\\nthe point. One of the noticeable things about the\\nepistle therefore is, that it does not argue, but assume,\\nthat the titles and prerogatives of the chosen people\\nbelong to the Gentiles.\\nThis address settles for us the question of the date. Date of the\\nsupposing the author to be Peter. Paul s statement ^P^^*^\u00c2\u00ae-\\nin Gal. 2 9, that Peter and the rest of the twelve were\\nto confine themselves to the Jews, while he was desig-\\nnated as the apostle to the Gentiles, would clearly\\npreclude an epistle to Gentile Christians in Paul s own\\nbailiwick as long as he lived. After his death, this\\nmovement of the Twelve into his territory is quite pos-\\nsible, in fact, would be almost certain.\\nThe motto which is suggested as appropriate for\\nthis book is Prisoners of Hope. The hope is that\\n1 2 12.\\n119", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0143.jp2"}, "144": {"fulltext": "120\\nNEW TESTAMENT THEOLOGY\\nGeneral\\nsubject.\\nAn appeal\\nfor right-\\neousness.\\nof the early Church in the reappearing of our Lord\\nwithin the generation following his death the impris-\\nonment is the life of the believer meantime in a hos-\\ntile world. This hope was begotten in them by the\\nresurrection, and it is in a reminiscent tone that the\\nwriter speaks of the renascence of their lost and be-\\nclouded faith, when the brightness of the resurrection\\nbroke the darkness of our Lord s death, and of the\\nway in which the faith grew immediately into a hope\\nof his reappearing.^ But, meantime, they are suffer-\\ning the pains of those who live in a hostile world.\\nHere, again, the tone becomes reminiscent, as of one\\nwho not only shared this fate of the believer, but re-\\nmembered what our Lord had said of these sufferings.\\nWe are reminded all the way through this epistle of\\nour Lord s teaching of the necessity of suffering as a\\npart of the condition of following him. But the writer\\ninsists that it is not the suffering that commends them,\\nbut the righteousness, and the patience with which\\nthe suffering is borne and this, again, is an echo of\\nwhat our Lord says about the same matter. But the\\nwriter dwells upon one conception of suffering which\\ncomes from his view of the flesh as the seat of evil\\nappetites and desires in man: it is a crucifixion of\\nthe flesh to suffer in the flesh is to cease from sin\\nand this is made one of the meanings of our Lord s\\nsufferings.^\\nFrom both sides of this condition, the present suf-\\nfering, and the future hope, the writer makes his\\nappeal to the readers for the life of righteousness.\\nIt is the only possible meaning of life on both sides.\\nJust as the ordinary life is inexplicable except as a\\npursuit of worldly things, so their life is meaningless\\nexcept as an unremitting pursuit of righteousness.\\n1 1 3, 4.\\n2 4 1-5.", "height": "3536", "width": "2352", "jp2-path": "biblicaltheology00goul_0144.jp2"}, "145": {"fulltext": "TEACHING OF FIRST PETER\\n121\\nAnd this must be no ordinary goodness either, but Persecution,\\nthat peculiar excellence of self-sacrifice which char-\\nacterised the Lord. The persecution will come to\\nthem anyway as followers of Christ what they need\\nto achieve is a life which shall make their persecution\\nnot a part of the punishment which the world deals\\nout to evil-doers, but of its hostility to the higher\\nforms of righteousness. There is a contradiction in\\nthe treatment of this subject, of which this statement\\nis the only explanation. He says at the same time\\nthat their suffering is on account of righteousness,\\nand that no one will hurt them if they are followers\\nof good.^ This comes from the view of govern-\\nment which the early Church was persistent in main-\\ntaining, that it is a divine ordinance, and is on the\\nwhole a conservator of the good side of things in the\\ncommunity. But it is only the mixed form of good-\\nness which prevails in society, while, on the other\\nhand, the higher forms of goodness advocated by\\nChristianity are rejected by the same society which\\ncondemns the more obvious forms of evil. On the\\nside of hope, the appeal takes this obvious form, that\\nrighteousness is the only condition of the future glory.\\nThat they obtain only as followers of Christ, and to The con-\\nfollow him means to follow him, which is the same reward*^\\napparent truism that our Lord makes use of in this\\nconnection.^ They must be meek, humble, loving,\\ndeaf to the appeals of the world and the senses, and\\nfollowers always of the good. One cannot help the\\nfeeling, that, while this epistle lacks the controversial\\naspect of James, its insistence on righteousness of this\\nexalted type is intended to be an antidote against the\\nwell-meant encouragement of some substitute for this\\nin Paul. Faith is taught here as the means of con-\\n1 2 12 4 3, 4 3 13.\\n\u00c2\u00bbMk. 8:34.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0145.jp2"}, "146": {"fulltext": "122\\nWEW TESTAMENT THEOLOGY\\nDoctrine of\\nredemption.\\nThe corpo-\\nrate char-\\nacter of\\nredemption.\\nnection between the believer and Clirist, but it is a\\nfaitli wMcli leads on to good works. And this dis-\\ncrimination in a writing which is elsewhere so stamped\\nwith Paulinism, points to a definite result of the differ-\\nences between Paul and the Twelve, of which this\\nepistle and James are the fruits.\\nThe death of Christ is given the same prominence\\nin the work of redemption as in the Pauline doctrine.\\nBut the effect is rescue from sin itself, and not from\\nthe penalties of sin, no hint being found that it has\\nan effect in reconciling men to God, other than this of\\nremoving the cause of estrangement in the sin of men.\\nThe blood of Christ is represented as redeeming them\\nfrom the fruitless way of living inherited from their\\nfathers.^ He died for us, leaving us an example that\\nwe should follow in his footsteps, the point of his\\nexample being that he did no sin, that he suffered\\nuncomplainingly, and that he suffered for others, bear-\\ning their sins.^ Moreover, his suffering in the flesh is\\nto lead us into the same mind, since he who suffers in\\nthe flesh has ceased from sin.^ But his resurrection\\nalso does its part of the saving work, begetting in us\\na living hope, and becoming that through which the\\nappeal of the good conscience in baptism is made\\nvalid.* There is one aspect of this redemption which\\nis peculiar to this epistle. It is corporate, and not\\nmerely individual. On Christ as the corner-stone they\\nare built into a spiritual temple and become a royal\\n1 1 18, 19. 2 2: 21-25. 4 1-5.\\nThis seems to be the only valid translation of iirepdrrifxa\\nin this passage. It is the appeal of the good conscience to\\nthe entrance on a new life signified by baptism. This is\\npointed out as the saving element in baptism. It is not the\\nwater, but the purified conscience, which cleanses the soul,\\nand it is this to which the soul appeals.\\n6 1 3-5 3 21, 22.", "height": "3536", "width": "2368", "jp2-path": "biblicaltheology00goul_0146.jp2"}, "147": {"fulltext": "TEACHING OF FIBST PETER\\n123\\nThe new\\nlife.\\npriesthood to offer spiritual sacrifices, and to show the\\nexcellence of him who called them out of darkness\\ninto his marvellous light.^ Evidently, here it is not\\nmerely the individual connection with Christ, but\\npartnership in the people of God as well, which leads\\nto this reflection in themselves of the glory of Christ.\\nIt is evident that the view of redemption set forth\\nin this epistle is that of a new life, and regeneration is\\ntherefore one of its characteristic ideas. The marked\\nthing about this new life is the Christian hope, of\\nwhich God is the author, who begets it in them by the\\nresurrection of Jesus Christ.^ The incorruptible seed\\nof this new life is the word of God, which lives and\\nabides forever, the word of the Gospel.^ The food of\\nthis new life is the milk of the word. Faith is the\\nprinciple of this life, but this faith is placed, not in\\nthe word, as might be expected, but in the person of\\neither God or Christ.^\\nThis conception of redemption as a deliverance from The person\\nsin, and the implanting of a new life, both of which\\nhave their source in Christ as an indwelling power in\\nmen, creates an exalted view of our Lord s person, as\\nin the case of Paul. But it does not lead to any state-\\nment of this exaltation, as involving divine origin or\\nnature. All that is said about him concerns his office\\nand ministration to men, and not his person. He is\\ncalled Lord, but it is in a statement that God is his\\nGod and Father.^ He is the Shepherd and Bishop of\\nour souls he is to be sanctified in our hearts as Lord;\\nhe is at the right hand of God, which means that he\\noccupies the place of power next to God.^ But it is in\\nthe statement that he is the inward source of our re-\\ndemption, creating in us the new life, that this epistle\\n12:4-12. 2 1:3. 3 i 23-25. 2 2.\\n6 1:5, 7, 9, 21; 1:8; 2:6, 7. i 3. 7 2 25 3 15, 22.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0147.jp2"}, "148": {"fulltext": "124 NEW TESTAMENT THEOLOGY\\nrenders the most exalted homage to him. In this re-\\nspect, as in others, this epistle stands midway between\\nPaul and the earlier Jewish and apostolic Christianity.\\nThe common ground between this writer and Paul is\\nof great importance in the development of the true\\nspirit of Christianity, the difference between an inward\\nand outward relation to Christ being capital and pri-\\nmary in its importance. But the combination of this\\ninward relation with the statement of obedience and\\nrighteousness as the object of that relation, is the su-\\npreme excellence of this epistle. It does not ethicise\\nand spiritualise the law after the manner of our Lord\\nand of James, but it joins hands with Paul in famil-\\niarising us with the supreme motives and impulses\\nthat come to us from the cross of Christ. And it\\ninsists, as our Lord does, and as Paul does not, that\\ndoing the things commanded us is our life.", "height": "3536", "width": "2372", "jp2-path": "biblicaltheology00goul_0148.jp2"}, "149": {"fulltext": "CHAPTER IV\\nTHE APOCALYPSE\\nOf the writings belonging to the later apostolic TheApoca-\\nteaching, the Synoptics, Peter, and James represent PaiSne!*^\\na qualified opposition to Paul, accepting his universal-\\nism and his doctrine of freedom from Mosaism, but\\nrejecting his statement of freedom from law as such.\\nThe Apocalypse, however, represents an unqualified\\nopposition to Paul, which does not exist among the\\napostles themselves, but only among the extreme mem-\\nbers of their party. It is not only extreme in its posi-\\ntions, but violent in its language, and its Jewish\\nMessianism is of the most pronounced type. But\\nJohn, to whom it has been attributed, was not even a\\nleader in the party of the circumcision, much less in\\nthe extreme section of that party, and the idea that it\\nproceeds from the circle of the Twelve is therefore quite\\nimprobable.^\\n1 On authenticity, date, etc., of the Apocalypse see Bacon,\\nIntroduction to the N. T. Weiss, Introduction to the N. T., II,\\n45-88; Salmon, Introduction to the N. T., 203-244; Zahn,\\nEinleitung in das N. T., II, 582-626 Hilgenfeld, Einleitung in\\ndas iV. r., 392-452 Holtzmann, Einleitung in das N. T., 407-\\n427 McGiffert, Apostolic Age, 632 sq. Weizsacker, Apostolic\\nAge, II, 161-205 Pfleiderer, The Influence of the Apostle Paul\\non Christianity, 124 sq. Briggs, The Messiah of the Apostles,\\n284-461 Spitta, Die Offenharung des Johannes untersucht\\nVischer, Die Offenharung Johannes eine jildische Apocalypse\\nin Christlicher Bearheitung H. Holtzmann, Jahrhuch fur pro-\\ntestantische Theologie, 1891 Volter, Die Offenharung Johannes\\nkeine ursprunglich jildische Apokalypse Milligan, The Bevela-\\ntion of St. John Baird Lecture, 1885 Plumptre, The Epistles\\n125", "height": "3528", "width": "2296", "jp2-path": "biblicaltheology00goul_0149.jp2"}, "150": {"fulltext": "126 NEW TESTAMENT THEOLOGY\\nIs not the In addition, the Apocalypse and the other Johan-\\nJohn. nean writings stand at opposite poles of the New Tes-\\ntament teaching. Everything about the person and\\nwork of our Lord is spiritualised in the one, and ex-\\nternalised in the other. The Apocalypse itself, as a lit-\\nerary form, is at the lowest grade of Hebrew literature.\\nIt emerges, it is true, sometimes into a certain grandeur\\nof statement, but it would not do to turn its word-\\npaintings into pictures. The peculiarly reflective and\\nphilosophical style of the fourth Gospel belongs to an\\nentirely different order of mind. One feels, in reading\\nthis book, the departure from the spirit and thougl\\nof Jesus more than in any other New Testament writ-\\ning. And the supposition that it was written by one\\nof the three who belonged to the inner circle of the\\ndisciples seems difficult to harmonise with both Jesus\\ninfluence over men and his knowledge of them.^\\nto the Seven Churches in Asia, Expositor, 1st Series, II and III\\nSimcox, 27ie Bevelation of St. John; Sabatier, Les Origines\\nlitteraires et la Composition de V Apocalypse de St. Jean;\\nBousset, Die Offenbarung Jo. (Meyer series) also Art. Reve-\\nlation, in Hastings Diet, of Bible.\\nOn the teaching of the book see Stevens, Theology of the N.\\nr., 623-563 Beyschlag, New Testament Theology, II, 347-408\\nWeiss, Theology of the N. T., II, 248-283; Holtzmann, Neu-\\ntestamentliche Theologie, I, 463-476 Bovon, Theologie du N.\\nr., II, 498-538.\\n1 The Interpretation of the Beast helps us to a general\\nposition as to the time in which the Apocalypse was written\\n(17:8-11). The Beast properly is the Roman Empire, the\\nworld kingdom. It is the incarnation of the spirit of the\\ndragon, Satan. But the book points out one of the first seven\\nemperors, really one of the first five, who himself incarnates\\nthe spirit of the Beast, and who goes by his name. This is\\nthe Beast who is pointed out in the book in such a way as\\nto give us a clew to the date and meaning of the writing\\n(13:3-8, 18). The statement about him is that he was and\\nis not, having been smitten to death, and is about to come\\nup out of the abyss and to go away again into perdition. He", "height": "3536", "width": "2372", "jp2-path": "biblicaltheology00goul_0150.jp2"}, "151": {"fulltext": "THE APOCALYPSE 127\\nThe contents of the Apocalypse may be said in gen- Contents,\\neral to be\\n1. Letters to seven churches of Asia. 1 4-3 22.\\n2. Visions preceding the destruction of Jerusalem.\\n6 1-11 12.\\n3. Destruction of Jerusalem. 11 13.\\n4. Visions preceding destruction of Kome. 11\\n19-17 18.\\n5. Destruction of Kome. 18 1-24.\\n6. Millennium. 20:1-6.\\nis one of the seven horns of the Beast, by which are designated\\nthe Roman emperors and of these five are dead, the sixth is,\\nthe seventh is to come for a short time and then give place to\\nan eighth, who is one of the seven, who was and is not and\\nreturns to go again into perdition. Then his number is given\\nas 660. Now if the question were asked, Which of the first\\nemperors embodied the evil spirit of the world kingdom, its\\nopposition to the kingdom of God there could be scarcely\\nany doubt that Nero is meant. And now that the number\\nhas been identified as that of this emperor, this probability\\nis confirmed. The method of this numbering is simple. The\\nletters are numbered 1, 2, 3 up to ten, then by tens up to one\\nhundred, and then by hundreds upward. The figuring is\\ndone in this case on the Hebrew lettering of the title and\\nname, p \\\\j nop, or Kaisar Neron. This settles the date of\\nthe book, at least within short limits. It belongs either to\\nthe reign of Galba, a.d, 68, or of Vespasian, a.d. 70. Galba\\nwas the sixth emperor de facto, but it is contended that Ves-\\npasian was sixth in line de jure, Galba, Otho, and Vitellius,\\nwho came in between, being usurpers. It really makes no\\ndifference, as either date antedates the destruction of Jerusa-\\nlem, and that is the deciding factor in this question. Domi-\\ntian, to whose reign the book has been assigned, is out of\\nthe question for this reason, as this would make the prophecy\\ncome after the event, and the misstatement about the event\\nof the siege makes that impossible. The city, and especially\\nthe temple, were entirely destroyed, whereas the prophecy is\\nthat the temple was saved, and only one-tenth of the city was\\ndestroyed, and seven thousand of the population. This makes\\na later revision equally improbable.", "height": "3520", "width": "2268", "jp2-path": "biblicaltheology00goul_0151.jp2"}, "152": {"fulltext": "128\\nI^EW TESTAMENT THEOLOGY\\nMessianism.\\nMessianism\\nof the\\napostles.\\n7. Judgment. Setting np of kingdom. Descent\\nof New Jerusalem. 20 7-22 21.\\nBut its main subject is tlie reappearance, tlie second\\nadvent, of the Messiah. And this Messianism is the\\nkey to its entire teaching.\\nIn order to understand this, we have to remember\\nthe change introduced into the doctrine by Jesus.\\nAccording to the Jewish expectation, the Messiah\\nwas to be a conquering prince. His own people were\\nto be prepared for his coming by repentance, but other\\nnations were to be subdued by the sword, with such\\naccompaniment of supernaturalism as the military\\nsituation required. But in our Lord s teaching, espe-\\ncially in his passive acceptance of the fate awaiting\\nany man of revolutionary ideas, he wrought by imper-\\nceptible touches an entire change in this programme.\\nThe essential element in this change is the substitu-\\ntion of spiritual power for material force in the estab-\\nlishment of God s kingdom. This change is absolute,\\nforbidding any attempt to help on the spiritual pro-\\ncess with an admixture of material force, to conquer\\nnations preliminary to their conversion, or to put\\ndown heresies by any other means than argument.\\nWith our Lord s departure there came a reaction\\nto the Jewish idea, and all the subsequent teachings\\nare to be judged by the degree of this reaction. In\\ngeneral, we may say that all the later teaching limits\\nthe spiritual process to the short period of one gener-\\nation intervening between the end of our Lord s min-\\nistry and his reappearance on the earth. To this\\nshortening of the period of the spiritual work, the\\noriginal apostles add the limitation of it to the chosen\\npeople. Paul, while adopting their limitation of time,\\nextends the spiritual work during that time to the\\nGentiles. Both Paul and the Twelve are sympathetic\\nand hopeful in regard to the ultimate result. By", "height": "3524", "width": "2384", "jp2-path": "biblicaltheology00goul_0152.jp2"}, "153": {"fulltext": "THE APOCALYPSE 129\\nwhatever process, they expect the result to be a gen-\\neral blessing. The gentleness and active pity of\\nJesus had so far penetrated them. The Johannean\\nliterature, written as was supposed at the end of things,\\nis notably pessimistic, and quite despairs of the world.\\nThe Apocalypse adds another variation, and the great-\\nest of them all. Persecution has engendered in the\\nwriter a desire of vengeance, not simply of justice,\\nnor of forcible deliverance, but of unpitying revenge. Messianism\\nAnd inasmuch as God is on the side of those perse- revengeful,\\ncuted, this prayer becomes prophecy. The iron scep-\\ntre and the river of blood of this book mark the final\\npoint of divergence from our Lord s Messianic idea.^\\nBut, meantime, this writing extends the spiritual\\nprocess while it lasts. The redeemed include men\\nof all kindred and tongues, and are innumerable in\\nmultitude.^ On the other hand, their enemies include Universal-\\nboth Jews and Gentiles. The world power condemned Apocalyp^se.\\nis the Eoman Empire, but Jerusalem is called in the\\nspiritual language Sodom and Egypt.^ The difference\\nbetween them is in the outcome of the double catas-\\ntrophe which overtakes them at the end. The Gentile\\nworld power is destroyed and cast into the pit; but the\\neffect of the judgment which overtakes Jerusalem and\\ndestroys seven thousand of the population is the repent-\\nance and salvation of the rest.^ However, in the\\nredeemed world which succeeds this old earth after the\\nmillennium, it is the kings of all the nations who bring\\ntheir friendly gifts to the New Jerusalem.\u00c2\u00ae This\\nfulfils the Jewish programme of a world blessed and\\ndominated by the elect people, but it is the domination\\nthat is emphasised, as in the programme of imperi-\\nalism.\\nThe Messianic salvation, in itself, does not make\\n1 12 5 19 15 14 17-20. s il 8. 11 13.\\n2 7:9-17. 4 19:20. 6 21:24.", "height": "3524", "width": "2268", "jp2-path": "biblicaltheology00goul_0153.jp2"}, "154": {"fulltext": "130\\nNEW TESTAMENT THEOLOGY\\nThe process\\nof salvation.\\nThe Messi-\\nanic Prince\\nand Saviour,\\nThe Messi-\\nanic Person.\\nany part of the subject of the Apocalypse, and hence\\nis slightly treated. But the incidental treatment of\\nthe spiritual process is definite, though slight. Men\\nare redeemed by the blood of Christ, but his death is\\nnot expiatory, at least the expiatory element does not\\nappear. The saints have washed their robes in the\\nblood of the Lamb,^ but the white linen is the right-\\neousness of the saints.^ This is the combination of\\nthe prophetic and the priestly conception found in\\nthe Epistle to the Hebrews. It is the prophetic result\\nof righteousness reached by the priestly means of\\nsacrifice.\\nThe theology which emphasises the death of Christ\\nin the saving process does not generally put his kingly\\nofiice in the foreground. It is the peculiarity of the\\nApocalypse that it subordinates the saving process to\\nthe kingly office of our Lord absolutely, and yet attri-\\nbutes salvation to his death alone. And it does this\\nin such a way as to bring out the contrast of the two,\\nand the paradox of their combination. The Lamb\\nslain is the constant title given him, even in those\\npassages which most exalt him. He reaches supreme\\nhonour through his humiliation. This is all familiar\\nenough, but it is not so much inward homage which\\nis constrained, but an obtrusively external royalty\\nwhich becomes his reward. In the last stage the\\nLamb is armed with a sword, and slays like any lion\\nof them all.^\\nBut there is one passage above all others which\\ndefines for us the position of our Lord. It says of\\nhim who continues faithful to the end, that the Lord\\nwill give him power over the nations to rule them\\nwith a rod of iron and to break them like a potter s\\nvessels, just as he received the same from his Father.\\n17:14. 8 14:20; 19:11-21.\\n2 19 8. 4 2 26, 27.", "height": "3536", "width": "2372", "jp2-path": "biblicaltheology00goul_0154.jp2"}, "155": {"fulltext": "THE APOCALYPSE 131\\nIf we keep this in mind, we shall be in position to\\nunderstand the exalted terms ascribed to him. He\\nwields a divine power and receives a divine homage,\\nbut both are viceregal. He is continually associated\\nwith God in a way distinct from all the rest about the\\nthrone. But it is always association, not identity.\\nGod is still his God.^ But he is superhuman, the first\\nand the last, the beginning of the creation of God,\\nand so preexistent.^\\nThis part assigned to him in creation and the title,\\nWord of God, are probable indications of Alexan-\\ndrianism, as the doctrine of the place of his death in\\nredemption is Pauline. But they occur in a writing\\ndistinctly anti-Pauline and alien to Alexandrianism,\\nand are therefore indications of composite authorship.\\nIn saying that God is represented in the Apocalypse Doctrine of\\nas a vengeful Being, we must remember at what\\nstage of human history that character is assigned him.\\nThe closing words of the book predict our Lord s\\nspeedy coming, a return to the world after an era of\\ngrace and compassion beginning with his death for\\nmen, and continued in the preaching of his Gospel\\nto all nations. And here, at the end of this, his peo-\\nple are the victims of a horrible persecution. This\\ndoes not, perhaps, remove the strangeness of the fact,\\nthat one of his own followers should picture Jesus as\\nruling the nations with a rod of iron, and takiug dire\\nvengeance on his enemies; but the strangeness is\\nremoved when one perceives that this is only a strong\\nstatement of the ordinary doctrine that the era of\\ngrace ends with a final judgment, in which God s\\njustice overrules his love.\\n13:12. 2 3:14. 8 19 13.", "height": "3524", "width": "2268", "jp2-path": "biblicaltheology00goul_0155.jp2"}, "156": {"fulltext": "PART V\\nTHE NON-JOHANNEAN WEITINGS OP THE\\nALEXANDRIAN PERIOD\\nCHAPTER I\\nEPHESIANS AND COLOSSIANSi\\nThe Alexandrian literature includes (1) writings in\\nwhich a false Alexandrianism, exalting angels above\\nJesus, is met with an orthodox Alexandrianism exalt-\\ning our Lord above all orders of beings: Ephesians,\\nColossians (2) epistles asserting the authority of the\\nChurch against this false Alexandrianism: the Pas-\\n1 On authenticity, date, etc., of Ephesians and Colossians see\\nBacon, Introduction to the N. T.; Godet, Introduction to the\\nN. T. St. PauVs Epistles, 414-494 Gloag, Introduction to\\nthe Pauline Epistles, 264-336 Hilgenfeld, Einleitung in das\\nN. T., 659-680; Zahn, Einleitung in das N. T., I, 310-368;\\nWeiss, Introduction to the N. T., I, 323-358 Lightfoot, Biblical\\nEssays, 375-396 Pfleiderer, Urchristenthum, 683 sq. Holtz-\\nmann, Kritik der Eph. u. Colosserbriefe Weizsacker, Apos-\\ntolic Age, II, 240-245 Macpherson, The Epistle to the Ephesians\\nEllicott, The Epistle to the Ephesians; Hort, Prolegomena to\\nthe Bomans and Ephesians; von Soden, Jahrb. f. prot. Theol.\\n1895, 320 sq.; Schmidt, Handbuch ilber den Brief an die\\nEpheser Haupt, Gefangenschaftsbriefe, in Meyer series Eind-\\nlay. Expositor s Bible series Abbott, Int. Crit. Comm. series.\\nOn the doctrines of tlie epistles see Pfleiderer, Paulinism, II,\\n95 sq., 162 sq.; Weiss, Theology of the N. T, II, 75-124;\\nStevens, Pauline Theology, 78 sq., 213 sq.; Holtzmann, N eu-\\ntestamentliche Theologie, II, 225-258 Bovon, Theologie du\\nN. T, II, 283-292.\\n132", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0156.jp2"}, "157": {"fulltext": "EPHESIANS AND COLOSSIANS 133\\ntoral Epistles (3) the Epistle to the Hebrews, which\\nuses the Alexandrian doctrine of ideas and the imper-\\nfect copies of those ideas in earthly things, in defence\\nof Christianity against Levitical Judaism (4) epistles\\nrebuking sharply the principled licentiousness of a\\nfalse gnosis: 2 Peter, Jude; (5) the Johannean\\nWritings, which use Alexandrianism, not for contro-\\nversial purposes, but simply for the exaltation of our\\nLord.^ Of these writings, Ephesians, Colossians, He-\\nbrews, and the Johannean Writings are in the front\\nrank of the New Testament books, marked by distinc-\\ntion of style and religious genius. They show the\\ngood side of that which Paul deprecated, the contact\\nof Christianity with the very choicest of the Greek\\nthought. For Alexandrianism is a Jewish form of\\nPlatonism.\\nThe situation in these Alexandrian writings is quite Time and\\ndifferent from that in the Pauline Epistles. Paul writes ^ew Testa-\\nto Gentile churches, but his contention is not against ment Alex-\\nthese churches, but against what he considers a false J^ia^ism.\\nJudaistic instruction surreptitiously imposed on them.\\nThis false doctrine is drawn from Pharisaic Judaism,\\nand Paul s contention against it is the reaction of a\\nPharisee against the bondage of that creed, which he\\nhas himself experienced, and from which he has been\\nemancipated by his faith in Christ. The whole thing\\nmoves within the lines of Eabbinic and prophetic\\nJudaism, and the scene is laid in Gentile churches.\\nThe situation is abnormal, for Palestinian Judaism is\\nnot the speech of the Hellenistic Jews, and Paul s\\nwork was carrying the controversies of that form of\\nJudaism into the home of Hellenism. The situation\\ncould not last it was bound to pass with the disap-\\npearance of Paul. He was strong enough to keep it\\n1 The Johannean Writings, because of their great importance,\\nwill be treated as Part VI.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0157.jp2"}, "158": {"fulltext": "134 I^EW TESTAMENT THEOLOGY\\nwithin the lines marked out by him during his life;\\nbut with his death Hellenistic Judaism came to the\\nfront, just because this was its home, and Alexandrian-\\nism contributed to Christianity the enrichment of\\nGreek thought. For this is the source of the peculiar\\nintellectual idealism of the writings of this group.\\nThey are the product of Judaism modified by Plato-\\nnism, and these mixed elements gave to Christian\\nthought its final New Testament form.\\nThe epistles to the Ephesians and Colossians pur-\\nport to be written by Paul, and any other authorship\\ninvolves pseudonymity. However, the critical study\\nof the Old Testament and of the uncanonical Jewish\\nliterature does not give us any strong impression of\\nthe improbability of this. They contain also Pauline\\ntraits, and references to Pauline personages and events.\\nThe practical parts are in the Pauline manner. But\\nthe un-Pauline doctrinal parts and the Pauline prac-\\ntical matter suggest composite authorship, a thing\\nby no means unique in Jewish literature. In fact,\\nthe diflB.culty that either side feels in pronouncing\\npositively for or against the Pauline authorship is\\nbest met by this assumption of composite authorship.^\\n1 The difficulty, then, is with the doctrinal parts of the\\nepistles. Here the trouble is, first, with the style. These\\nlong, breathless sentences, in which participles, conjunc-\\ntions, infinitives, relative and prepositional clauses follow each\\nother endlessly, are not in the Pauline style. One of these\\n(Eph. 1 3-14) contains twelve verses, and this is followed\\nimmediately by one of nine and another of ten verses whereas\\nPaul s style is marked by short sentences, distinct, but logi-\\ncally connected. Another feature of the style, even more\\nstrongly marked and more incongruous, is the absence of\\nclear statement of the controversial matter, and the substi-\\ntution of mere hints. In Romans and Galatians the disputed\\npoints are stated, and then argued point by point, so that the\\nwhole matter is plain from the start. But in Ephesians and\\nColossians one has to look long before one comes to the mat-", "height": "3536", "width": "2320", "jp2-path": "biblicaltheology00goul_0158.jp2"}, "159": {"fulltext": "EPHESIANS AND COLOSSIANS 135\\nIn both of these epistles, the central thought is the\\nexaltation of our Lord. In Colossians it is used con-\\nter in controversy, and even then it is stated so vaguely that\\nit is only by an acquaintance with outside literature that one\\nlearns the subject. The second difficulty is with the subject-\\nmatter itself, which is a Jewish form of Gnosticism. This\\ndifficulty is twofold first, with the growth of this philosophy\\nin these infant churches and among an uncultivated people\\nand, secondly, with the mastery of the whole subject by Paul.\\nThese churches had been founded only some seven years, and,\\nlike the rest of the early churches, were probably recruited\\nfrom the poor and uncultivated classes, little given to specu-\\nlation. But the difficulty with Paul was equally great. He\\nwas, from his early training and from the evidence of his\\nearlier epistles, unacquainted with Alexandrianism. He was,\\naccording to his own account, a Pharisee with a Eabbinical\\ntraining and there is good reason to suppose that the philos-\\nophy which he encountered in Corinth was Alexandrianism,\\nand there he meets it merely as philosophy, which he rejects\\nas alien to Christianity, whether it be one philosophy or an-\\nother (Gal. 1 14; 1 Cor. 1-4). The heresy against which he\\ncontends in this passage from Corinthians is the attempt to\\nstate Christianity in the terms of a secular philosophy; and\\nthe only philosophy with which either Judaism or Christianity\\nbecame so entangled in this early period was that form of Plato-\\nnism which Philo had transplanted into Jewish soil, and which\\nwent by the name of Alexandrianism. And in the other pas-\\nsage, from Galatians, the strict adherence to traditions is the\\nmark of Pharisaism, which is incompatible with Philonism.\\nWhereas, in these epistles, the writer treats this philosophy,\\nnot ah extra, but from the inside view of an expert, opposing\\nto a false Alexandrianism, which depreciates Christ, the true\\nPlatonism, which exalts Christ to a place by himself and\\nenhances his glory. Only one familiarised with it in all its\\naspects could thus meet this insidious attack. But the point\\nis not only that the true Paul could not meet this incursion\\non its own ground, but that he would not. He was averse to\\nthe whole method. It is probable that the whole subject of\\nGnosticism, with the writings which deal with it, belongs to\\nthe otherwise obscure region which falls in the gap between\\nPaul and the Johannean Writings.", "height": "3532", "width": "2292", "jp2-path": "biblicaltheology00goul_0159.jp2"}, "160": {"fulltext": "136\\nNEW TESTAMENT THEOLOGY\\nThe exalta-\\ntion of\\nJesus.\\nAlexan-\\ndrianism.\\nThe central\\nelement in\\nAlexan-\\ndrianism.\\ntroversially, opposing to the gnostic idea, which, sup-\\nplements the work of Christ with that of angels, the\\nexalted place of our Lord himself, who reigns not only\\nover worldly, but over heavenly beings not only over\\nmen, but angels. In Ephesians, on the other hand, it\\nis used positively and constructively, the exaltation\\nof Jesus being affirmed in order that men may know\\nwhat it means to be called into his fellowship, and\\nwhat is the significance of his headship over the\\nChurch. Both the individual in fellowship with him\\nand the Church shine with its reflected glory. It is\\nthe controversy evidently which furnishes the occa-\\nsion for this advance in doctrine, the other applica-\\ntion of it being evidently later and secondary. This\\nmakes Ephesians follow Colossians.\\nNow, it is the Alexandrian philosophy which is at\\nthe root of both the heresy and its refutation. And\\nit is necessary therefore to understand this, in order\\nto comprehend the matters discussed in these epistles,\\nand not only to understand these writings, but all the\\nsucceeding development of the thought of the Church.\\nThis philosophy is not the source of its faith, but it is\\nthe form in which its gnosis is cast. From this time\\non, the persuasion which rules Christian thought is\\nthat faith is only a rudimentary act, from which it is\\nnecessary to proceed to the fuller gnosis, or knowl-\\nedge. Knowledge, moreover, is not only a more defi-\\nnite mental attitude toward the same matters, but it\\nis an advance into realms not included in faith. In\\nthis earliest form of it, it goes on from the place\\nand work of Christ in redemption to his position in\\ncreation.\\nThe starting-point in Alexandrianism is the duality\\nof the universe, the essential opposition of matter and\\nspirit, and the separation of the spiritual God from his\\nmaterial universe. It might be supposed that the idea", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0160.jp2"}, "161": {"fulltext": "EPHESIANS AND C0L0SSIAN8 137\\nof mediation and of the place of the Logos in this me-\\ndiation was used without going back into this dualism.\\nBut this dualism appears in the ascetic observances\\nwhich make a part of the heresy attacked, and also in\\nthe spiritual substitutes which the writer proposes for\\nthem. This gulf is bridged by the Platonic ideas, or\\nimages of things in the divine mind. At the root of\\nall orders of being, prior to them all, and existing from\\neternity, are the conceptions of them in the mind of\\nGod. Back of all trees, animals, and men, is the image\\nof the oak or the pine, the horse, the man, in the Crea-\\ntor. And these images are not simply thoughts, as in\\nmen, but are objectified, obtaining in one sense an\\nexistence separate from God, so that he can contem-\\nplate them not simply as subject, but as object. The\\nidea of a horse becomes the ideal horse, and in this\\nform becomes an agent in the creation of actual horses.\\nThis key to the whole system must not be forgotten.\\nWithout this intervention of ideas which have become\\nobjects, and are possessed of creative power, God would\\nbe unable to bridge the gulf between himself and the\\nmaterial world. These ideas of Plato become in the\\nAlexandrian philosophy angels.\\nBut Alexandrianism does not reach its final thought The Alexan-\\nin these minor instruments of creation. There is in Logos.\\nGod not only this multitude of ideas, but there is his\\none idea of the universe as a whole, the Logos, the\\ncreative Word or Son of God. And the diflS.culty with\\nthe Jewish gnosis which we find attacked in the New\\nTestament is that it appropriates just the form of this\\nphilosophy which furnishes its adherents with a sup-\\nplement to their Christian faith. This faith embraces\\nredemption through Christ, but no cosmogony, or phi-\\nlosophy of the universe, no mediating generative power.\\nThis lack Jewish Gnosticism supplements by intro-\\nducing the angels of Alexandrianism. Against this", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0161.jp2"}, "162": {"fulltext": "138 NEW TESTAMENT THEOLOGY\\nPaul, who was a Palestinian Jew, and not an Alexan-\\ndrian tinctured with its dualism, would have set up\\nthe God of the Jews, who creates directly, not needing\\nany mediation. But these epistles, written by an\\nAlexandrian Jew, find the answer within Alexan-\\ndrianism, seeing in Jesus the Alexandrian Logos, who\\nis the medium of creation, to whom all others are sub-\\nordinated. He does not need to be supplemented\\ntherefore, but all fulness dwells in him.^ Nor do his\\nfollowers need anything to supplement him, to do for\\nthem anything that he does not do, for they are com-\\nplete in him.^ There is no philosophy even to be\\nThe work of sought elsewhere, since in him are hid all the treas-\\nures of wisdom and knowledge, not simply of faith.^\\nThere is no divine power outside of him, for in him\\ndwells all the fulness of the Godhead bodily. There\\nis no power exalted above him, for he is the head of\\nthe heavenly hierarchies.^ He is the reconciler, not\\nonly of earthly things, but of heavenly.^ These\\nheavenly beings of Alexandrianism are ranged in tiers\\nor circles, reaching up to heaven and down to the\\nlower air next to the world, and those belonging to\\nthis lower air are seduced by the attractions of the\\nworld, and are drawn into human forms and pleasures.\\nThey are reconciled in Christ therefore, and he tri-\\numphs over them.^ This gnosis not only supplements\\nChrist with angels, it supplements faith in him with\\nobservances which have familiar Jewish and Christian\\nnames, but new aspects and meanings. Circumcision\\nand abstinences and baptism are mortifications of the\\nflesh, which has in it the inherent evil of matter. But\\nChrist put an end to all these rudimentary things of\\nthe world, making the faith in himself to include in\\nitself whatever of spiritual meaning these contain.*\\n1 Col. 1 19. 3 Col. 2:3. Col. 2 10. Col. 2 15.\\n2 Col. 2 10. Col. 2:9. 6 Col. 1 20. Col. 2 20-23.", "height": "3536", "width": "2384", "jp2-path": "biblicaltheology00goul_0162.jp2"}, "163": {"fulltext": "EPHESIAI^S AND COLOSSIANS 139\\nEpliesians has the controversial purpose in subordi- The Christ-\\nnation. Instead of that, it seeks to secure the unity Ephesiaus.\\nof the Church, and especially of Jews and Gentiles\\nwithin the Church, on the basis of the fulness in\\nChrist, who sums up all things in himself as the cos-\\nmical principle. It is on this exalted ground that it\\nplaces this Christian unity. God had this secret pur-\\npose from the beginning, to sum up all things in Christ,\\nboth Jews first, and then Gentiles, both earthly things\\nand heavenly.^ He is given headship over the heavenly\\nhierarchies, and all things are made subject to him in\\nthe interest of the one Church, which is his body,\\nfilled by him who fills all things.^ He is the peace of\\nJews and Gentiles, having broken down the wall of\\npartition between them, the law which he describes as\\nconsisting of commands in fixed decrees. The Gentiles\\nare built in with the Jews upon the one foundation of\\nChrist and the prophets, Jesus Christ himself being\\nthe chief corner-stone.^ This unity of the Spirit he\\nexhorts them to keep in the bond of peace, as members\\nof the one body, inspired by the one Spirit, and pro-\\nfessing the one Lord, the one faith, and the one bap-\\ntism. The Christ who ascended far above all the\\nheavens, that he might fill all things, gave them apos-\\ntles, preachers, evangelists, pastors, and teachers, for\\nthe building of the body of Christ, that it may attain\\nto his completeness, and the Christian man become\\nthe complete man.^\\nIt will be seen that this statement carries back the Thenewstep\\nidea of mediation between God and men from the \u00c2\u00bbi Christian\\nin-. 1 o rmi doctrine,\\nwork of redemption to the work of creation. This is\\none of the chief features that distinguish this Alex-\\nandrian doctrine from everything that precedes it, and\\nits effect on the doctrine of both God and Christ is\\n1 Eph. 1 8-14. 8 Eph. 2 14-22. Eph. 4 9-16.\\na Eph. 1 21-23. Eph. 4 3-6.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0163.jp2"}, "164": {"fulltext": "140 NEW TESTAMENT THEOLOGY\\nvery great. In fact, if we want to put these epistles\\nin their exact place, we must recognise that they are\\nthe next step in the development of Christian doctrine\\nafter the Pauline period. They presuppose Paulinism,\\nretaining many of its ideas, and not by any means\\ngoing back to the simpler doctrine of the Twelve,\\nnor to the recorded teachings of Jesus. But these\\nwritings are a restatement of the Pauline themes\\nin the terms of Alexandrianism. Freedom from the\\nlaw is proclaimed, but not on the ground of its being\\nout of reach, unattainable by weak men, but on the\\nground of its attempting to attain victory over the\\nflesh by denying to men the reasonable uses of\\nthe body, instead of by the crucifixion of its evil\\nlusts. The weakness of the flesh is simply here a\\npart of the general evil of matter. The Jewish ordi-\\nnances of circumcision, of clean and unclean, of holy\\ndays, and the like, are not so much abolished as real-\\nised in the substance, the realities of Christianity, of\\nwhich they are only the shadow. This is more fully\\nstated in Hebrews, where this part of Alexandrianism\\nis drawn out into definite statements. According to\\nthat philosophy, the individual copies of the divine\\nideas are always imperfect, and in the relation of\\nJudaism to Christianity the former is the imperfect\\ncopy, and Christianity is the perfect idea. Hence the\\nordinances of Judaism are only shadows of the sub-\\nstance, and are replaced by the Christian realities.\\nBut the great difference in the thought is not so much\\nin these details, as in the general idea, which is, that\\nThe signifi- in the Logos, and not in any individual members of\\ncance of the ^]^q cosmos, whether those members belonged to the\\nearthly sphere, or to the heavenly hierarchy of the\\ndivine ideas themselves, whether to men or to angels,\\nis to be found the key to the divine purpose. The\\ndivine word, or thought, not of individual things, but", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0164.jp2"}, "165": {"fulltext": "EPHESIANS AND COLOSSIANS 141\\nof the universe, is unifying, bringing all scattered and\\nopposed things together. The oppositions themselves\\ncome from the place of men in a great world scheme,\\nincluding the heavenly hierarchies, and their struggle\\nis not with flesh and blood, not with anything in the\\nman himself, but with the various orders of the heav-\\nenly beings, among whom there is a discord, of which\\nthe discord here is only a reproduction.^ The salvation\\nof men, therefore, is included in the carrying out of\\nthis original Logos idea, the summing up of all things\\nin Christ, and through this union bringmg to men\\nwhatever good they need.\\nEphesians, therefore, emphasises the church idea. The Church\\nnot individual salvation. The eternal purpose of God, gians!^^\\nhidden before, but manifested now, is through the\\nChurch to make known to the heavenly hierarchies\\nthe manifold wisdom of God.^ The Church takes the\\nplace of the nation, being larger in its idea, including\\nin itself all nations. But the collective idea is mani-\\nfest in the one as in the other it is the purpose of\\nthe divine idea to unify men that is emphasised; to\\nbring together divided races, opinions, and interests,\\nand find a potent and sufficient bond of union in\\nChrist, the great reconciler.\\nAnd finally, one object of these epistles is to depre-\\nciate all other mediators but Christ. Those specially\\ncontrasted with him are the angels. But he is the\\nreconciler of them too, exalted far above them, leading\\nin triumph those who set themselves against him, and\\nit is through the Church that God makes known to\\nthe heavenly hierarchies his wisdom, not through the\\nhierarchies to the Church.\\n1 Eph. 6:12; Col. 1 20 2 15. 2 Eph. 3 9, 10.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0165.jp2"}, "166": {"fulltext": "CHAPTEE II\\nTHE PASTORAL EPISTLES i\\nThe style of Pastoral Epistles, Paul, supposing him to be\\nthe Pastoral the author, develops a third manner, still further\\npist es. removed from that of the Paul of the great epistles.\\nIn Ephesians and Colossians, he is still an argumenta-\\ntive or intuitive person, reasoning things out to logical\\nconclusions, or seeing them intuitively. To be sure,\\nhe is a Hellenist, which the earlier Paul with his\\nPalestinian training never was but all the more\\nbecause he is addicted to philosophising does he use\\nboth argument and intuition. But the Paul of the\\nPastoral Epistles is a being who does not reason after\\neither the Jewish or the Hellenistic fashion, but in-\\n1 On authenticity, date, etc. in the Pastorals see Bacon, Intro-\\nduction to the N. T.; Weiss, Introd. to the N. T., 1, 374-420 Die\\nBriefe P. an. Tim. u. Tit. (Meyer series) Am. Jour. Theol,\\n1897, 392 sq. Godet, Introduction to the N. T. St. PauVs\\nEpistles^ 529-611 Gloag, Introduction to the Pauline Epistles^\\n369-436 Zalm, Einleitung in das N. T., I, 398-489 Holtzmann,\\nEinleitung in das N. T., 272-292 Hilgenfeld, Einleitung in das\\nN. T, 744-765 Salmon, Introd. to the N. T., 397-413 Light-\\nfoot, Biblical Essays, 397-418 Wiesinger, land II Timothy and\\nTitus; Findlay, Essay appended to translation of Sabatier s\\nVApotre Paul Stevens, Pauline Theology^ 83 sq. McGiffert,\\nThe Apostolic Age, 398 sq. Holtzmann, Pastoralhriefe\\nLemme, Das echte Ermahnungschreiben des Apostels Paulus\\nan Timotheus; Hesse, Die Entstehung der neutestamentlichen\\nHirtenhriefe.\\nOn the doctrines of the epistles see Beyschlag, New Testa-\\nment Theology, II, 501-517 Weiss, Theology of the N. T., II,\\n125-149 Holtzmann, Neutestamentliche Theologie, II, 259-\\n281 BoYon, Theologie du iV. T., II, 353-385.\\n142", "height": "3536", "width": "2324", "jp2-path": "biblicaltheology00goul_0166.jp2"}, "167": {"fulltext": "th:b: pastoral epistles 143\\ntrenches himself in authority after the ecclesiastical\\nsort. He has a fixed type of teaching, a standard to\\nwhich he brings everything for weighing and test.\\nThere are various names for this such as healthful doc-\\ntrine/ healthful words/ doctrine according to godli-\\nness/ the pattern of healthful words/ the faithful word\\naccording to the teaching/ the good deposit.^ More-\\nover, the authority invoked is that of the Church,\\nwhich is styled the pillar and foundation of the truth/\\nAnd not only is the Church given this position, but the\\necclesiastical method of preserving the truth is pointed\\nout. It is a deposit to be guarded, and to be com-\\nmitted to faithful men who shall be able to teach\\nothers.^ Moreover, we have here the first of those Beginning\\nshort, compressed statements in which the Church creeds.\\nembodied the faith for this purpose, the first creed\\nstatements of the Church. These are already in the\\nshape which later became fixed, embodying those fun-\\ndamental facts in our Lord s life which the Church\\nseized upon as the points of departure, finger-posts in\\nits teaching. In 1 Tim. 3 16, it breaks abruptly into\\nsuch a statement in a way possible only to a quota-\\ntion. ^^He who was manifest in the flesh, seen of\\nangels, preached among the nations, believed on in the\\nworld, received up into glory. In 2 Tim. 2:8, it\\nreads, Kemember Jesus Christ, risen from the dead,\\nof the seed of David according to my Gospel.\\n1 1 Tim. 1 10 Tit. 1 9 2 1 2 Tim. 4 3.\\n2 1 Tim. 6:3. 3 1 Tim. 6:3. 2 Tim. 1 13. 5 Tit. 1:9.\\n6 2 Tim. 1 14. M Tim. 3 15. 8 2 Tim. 1 2, 14.\\nNow here is a situation worth studying as a specimen of the\\nlarge, obvious marks by which to measure a Biblical writing and\\nplace it. Think of the situation at the close of Paul s life. He\\nwas the apostle to the Gentiles, and in that office he had founded\\nchurches in the principal cities of Asia and Greece, besides\\nassuming practical oversight of Rome. But these were infant\\nchurches, drawn from the comparatively unlearned classes, and", "height": "3536", "width": "2292", "jp2-path": "biblicaltheology00goul_0167.jp2"}, "168": {"fulltext": "144\\nNEW TESTAMENT THEOLOGY\\nThe hereti-\\ncal occasions\\nof the\\nPastoral\\nEpistles.\\nIn general, these epistles are directed against\\nthe same Jewish Gnosticism which is attacked in\\nwithout the background of Jewish inheritance and training\\nwhich alone furnishes the teaching class in the primitive Church.\\nEverything belonging to the understanding of Christianity had\\nto be brought in from the outside. And the situation was com-\\nplicated by the fact that Paul had brought to them, not the\\nauthoritative type of Christian doctrine held by the Church at\\nJerusalem, but what was confessedly an innovation, which was\\ntolerated, but not encouraged by the original disciples of our\\nLord. The situation was the same as if an English or American\\nmissionary should plant churches in India, which would have\\nto be recruited from the poorer classes, and should put upon\\nChristianity a new construction, striking for its novelty and for\\nthe power of its presentation, and commended by the zeal and\\nsuccess of the missionary, but which made no impression ex-\\ncept that of surprise and doubt upon the Church at home. Then\\nimagine him delivering a closing charge to these churches, in\\nwhich the dominant note is the authority of the Church The\\ndifference in the situation is that Paul, being the one founder of\\nthe Gentile churches, had been able by that means to put his\\nteaching on the same level as that of the Jewish Church. Gen-\\ntile Christianity stood over against Jewish Christianity, and he\\nhad stamped his teaching on this one of the two great divisions\\nof the Christian world. But this division of the Church into\\ntwo camps, with differing opinions, is not the mark of that\\nCatholic Church which teaches with authority. We have not\\nhere the marks of the Catholic Church in either the unity or\\nauthority of its teaching. It was not ready yet to formulate its\\nteaching, nor to give it the stamp of authority. And yet the\\nCatholic Church, the Church teaching with authority, is the\\nonly home of these epistles, for it furnishes the situation that\\nmakes them possible. In them the Church is the pillar and\\nfoundation of the truth, and the pattern of healthful words has\\nalready been furnished for its utterance. Such a state of things\\nis produced only by a compromise, and above all things Paul\\nwas no compromiser. The attitude of these epistles is also very\\ndifferent from that of Ephesians and Colossians. The latter set\\nover against the false philosophy of Gnosticism the true Alexan-\\ndrianism, with its Logos doctrine. The Pastoral Epistles depre-\\ncate all philosophy, and put over against it these simplest of all\\nconfessions, the earliest creeds of the Church.", "height": "3532", "width": "2392", "jp2-path": "biblicaltheology00goul_0168.jp2"}, "169": {"fulltext": "THE PASTORAL EPISTLES 146\\nEphesians and Colossians. This led to asceticism in\\nthe matter of the marriage relation, and of meats.^ It\\nproduced also a belief that the resurrection was past\\nalready, by which is meant without doubt a spiritual\\nresurrection, inasmuch as Gnostic dualism precludes\\nbodily resurrection.^ By a singular turn also, its ascet-\\nicism was offset by a principled licentiousness, probably\\ncoming from the idea that bodily indulgences do not\\naffect the spirit.^ But they deal not only with these\\noffshoots of the system, but with Gnosticism itself, Gnosticism,\\nwhich is a method of explaining this imperfect world,\\nand its relation to the perfect God. God comes jnto\\nmanifestation and creative activity only through the\\nmediation of a progressive series of powers called\\naeons, which steadily degenerate as they become\\nseparated from the original source. The discredited\\ngenealogies of 1 Tim. 1 4, Tit. 3 9, are the registers,\\nso to speak, of these successive emanations, by which\\nseon succeeds seon. And the source of them all, the\\nocean of the Divine Being from which they spring, is\\nthe TrXyjpuifxa.\\nThen there is a false legalism, which evidently con- False\\nsists in zeal for those parts of the law which fall in legalism,\\nwith the purposes of the dualistic philosophy which\\nis at the root of Gnosticism. In all these passages\\nthis zeal for the mortification of the body is accom-\\npanied by a neglect of the real commands of the law.\\nThese matters are not reasoned out, they are not\\ntraced to their roots, and answered by an exposure of\\nthe errors involved the answer is, instead, an appeal\\nto the simplicity of the Gospel, and especially by\\npointing out its practical ends. Legalism is met by the\\nstatement that the law is not intended for the right-\\neous, but for sinners it is intended to act as a check\\n1 1 Tim. 4:3. ^2 Tim. 2 18. 2 Tim. 3 1-3.\\n1 Tim. 1 6, 7 4 3, 7, 8 2 Tim. 3:5; Tit. 3:9.\\nL", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0169.jp2"}, "170": {"fulltext": "146 NEW TESTAMENT THEOLOGY\\nupon the violators of the law. This is the exact\\nopposite of the statement of Paul, that the law is\\nunattainable because of the sins of men. The false\\nlegalism which dwells upon the external commands of\\nthe law, its bodily restraints and disciplines, is con-\\ntrasted with the practical morality of the law, which\\nis reenforced by the grace of the Gospel.^ Asceticism\\nis met by the very simple statement that every crea-\\nture of (rod is good. Resurrection of the spirit instead\\nof the body is simply labelled as abhorrent, not argued\\nat all. Jewish fables and genealogies are ridiculed as\\nunpractical. In fact, here is the contention against\\nthe Gnostic error generally, that it does not conform\\nto the practical teachings of the Gospel, but draws\\nmen s attention away to useless questions and contro-\\nversies.*\\nMoral teach- But the moral teaching, though so insistent, is not\\nmgof the ygpy high in its spiritual tone. It is about the level\\nof the catechism in the hands of an ordinary minister,\\ninstead of reflecting the insight of the Sermon on the\\nMount, or the inspiration of the epistles of Paul.\\nMuch is said about the healthful teaching according to\\ngodliness, but both the teaching and the piety to which\\nit is conformed are taken for granted, and must be\\ntherefore of the simplest kind. Neither Jesus nor\\nPaul take the new ethics for granted mere exhortations\\nto righteousness, without definitions of righteousness,\\nare out of place in their thorough teaching. Paul, for\\nexample, seeks the foundation of the Gospel in a care-\\nfully analysed statement of things divine and human,\\nand of the office of Christ in their adjustment, and\\nthis he makes the motive power of a new life.\\nIt would be unjust, however, to leave this part of our\\n1 1 Tim. 1:3-5; 6 r3-5 2 Tim. 2 22, 23 Tit. 1 10-16\\n3 8, 9.\\n2 1 Tim. 1 4 J 4 7 6 4.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0170.jp2"}, "171": {"fulltext": "THE PASTORAL EPISTLES 147\\nsubject without calling attention to the consonance of Their\\nthis teaching with the peculiar spirit of Christianity. nstianity.\\nAmong the world religions its chief excellence is this\\nemphasis of the ethical aim of religion, that men\\nknow God only when they recognise in him the Being\\nwho cares first and last for the ethical good of mankind,\\nand who for this one end will sacrifice anything, and\\nseeks by all means to imbue them with the same spirit.\\nA writing, therefore, which insists on this same sine\\nqua non, whose one word is be careful to maintain\\ngood works, since this is the object of the grace of\\nGod, has this distinction, that it keeps before us the\\nmain thing. These epistles may be overweighted on\\nthe practical side, and their morals may lack inspira-\\ntion, but they are a necessary antidote against doctri-\\nnal excess.\\nThis same simplicity extends to the doctrine of our Doctrine of\\nLord s person in these epistles. He is the manifesta- person^^\\ntion of God in the flesh, of whom the record is that he\\nwas justified in the Spirit, seen by angels, preached\\namong the nations, believed on in the world, received\\nup into glory.^ He is the one for whose appearance\\nall things wait, who while here, witnessed a good con-\\nfession before Pontius Pilate.^ He is the Saviour who\\nabolished death and brought immortality to light\\nthrough the Gospel.^ He is the one to whom the\\nbeliever commits himself, and who is able to keep that\\nwhich is committed to him. But he sustains some\\ninward relation to the believer, who lives and dies\\nwith him, who reigns and endures with him.^ This is\\nnot the mysticism of Paul, his in Christ, but it does\\nresemble his idea that the acts and fortunes of our\\nLord s life the believer shares, owing to the represen-\\ntative character of those acts. The abolishing of\\n1 1 Tim. 3 16. 2 1 Tim. 6:13-15. 2 Tim. 1 10.\\n2 Tim. 1:12. 2 Tim. 2: 11, 12.", "height": "3532", "width": "2292", "jp2-path": "biblicaltheology00goul_0171.jp2"}, "172": {"fulltext": "148\\nNEW TESTAMENT THEOLOGY\\nDoctrine of\\nfialvation.\\nThe simplic-\\nity belongs\\nto late\\nperiod of\\ncreeds.\\ndeath, and bringing to light of life and incorruption,\\nis also a Pauline statement. Altogether, it is an\\neclectic teaching, containing within itself some Pauline\\nand some pre-Pauline statements, but not a teaching\\nfrom which one can formulate anything more than\\na general definition of the nature or source of our\\nLord s person.\\nThe simplicity and practical nature of the teaching\\nof the Pastoral Epistles appears also in their state-\\nment of the doctrine of salvation. The grace of God\\nin Christ is shown in the deliverance of men from sin\\nitself. This accords with the aim of the epistles, to\\nfix the attention upon the ethical purpose of the Gos-\\npel. This is true of what is said about the work of\\nour Lord, and of the Holy Spirit. Redemption from\\nsin and the purification of a people zealous of good\\nworks is the purpose of our Lord s death.^ And the\\nHoly Spirit is the agent through whom this salvation\\nis effectually worked in men s souls.^\\nThis particular kind of simplicity follows, instead\\nof preceding, a period of doctrinal elaboration and\\ndevelopment. It is that simplicity, in the first place,\\nwhich comes as a reaction from doctrinal excess.\\nGnosticism is professedly an advance from faith to\\nknowledge it is an attempt to rationalise the contents\\nof the faith. And the method is that of a definite\\nsystem, an attempt to state Christianity, just as Philo\\nhad restated Judaism, in the terms of a Gentile phi-\\nlosophy. Against this the writer protests, not simply\\nas a false philosophy, but as a philosophy. But where\\nPaul uses the weapons of inspiration and intuition,\\nand the writer of Ephesians and Colossians makes use\\nof his knowledge of the philosophy applied to the\\nstatement of Christianity to show that its real teach-\\ning exalts Christ, instead of putting him to one side,\\n1 Tit. 2 14. 2 xit. 3 4, 7.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0172.jp2"}, "173": {"fulltext": "THE PASTORAL EPISTLES 149\\nthese epistles reduce everything to the brevity of creed\\nstatements. The simplicity of the early faith was\\nthat of the intuitions, the things seen, not reasoned\\nout by the soul this simplicity comes after an inter-\\nmediate process of rationalising, and by a process of\\nelimination reduces everything to a series of state-\\nments to be packed away and kept for ready use.\\nAnother sign that we are in the first stages of the Doctrine of\\nCatholic Church, and therefore in a later period than Church,\\nthat of the Jewish controversy against Paul, a period\\nin which the unity of the Church is asserting itself\\nagainst these divisions, is the doctrine of the Church\\nitself. Church officers in the early period were men\\nwho had certain gifts conferred on them by the Holy\\nSpirit, and who occupied the positions involved in the\\nexercise of these gifts, and not conferrjed by appoint-\\nment or election. When we emerge into the period\\nof elective officers, they are bishops, elders, and dea-\\ncons. And of these, all three appear in the Pastoral\\nEpistles by name. Not only by name, but their gen-\\neral functions are those exercised by the same officers\\nin the later period of full organisation. Administra- Bishops and\\ntion is a chief mark of these offices in both periods, \u00c2\u00ae^^\u00c2\u00ae^s-\\nand the teaching office, which figures so largely in the\\nwork of these officers in the later organisation, appears\\nhere for the first time, though in a rudimentary and\\nsubordinate form.^ But the differences between the\\nlater and earlier offices are quite as marked. In the\\nfirst place, bishop and elder are interchangeable terms.\\nIn Tit. 1 5, 7, the argumentative Por of verse 7 is\\nquite out of place unless bishops and elders are iden-\\ntical. Secondly, all these officers, bishops as well as\\ndeacons, are confined to the local church in their juris-\\ndiction. The charge of a bishop is not a diocese, but\\na church. Thirdly, there are several bishops, or elders,\\n1 1 Tim. 3:2; Tit. 1 9.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0173.jp2"}, "174": {"fulltext": "150 NEW TESTAMENT THEOLOGY\\nin each churcli.^ Fourthly, the functions are mostly\\nadministrative, the teaching office being subordinated,\\nand a distinction being made between teaching elders\\nand others, implying, of course, that the teaching func-\\ntion is not common to them all.^ Timothy and Titus\\nthemselves are regarded as the responsible teachers,\\nand probably the teaching continued to be done by\\nmen like them, who possessed the gift, instead of being\\nofficially designated, and whose office pertained to the\\ngeneral Church, not to a local church. With the ex-\\nception of this occasional teaching, the offices are lay\\nfunctions, not spiritual, and so not clerical. It is the\\nadministration of affairs which is intrusted to them,\\nnot the cure of souls.\\nThe Church The great step forward in the constitution of the\\nbody?^^^^ Church is that the Church itself is described as a teach-\\ning body.^ And the standard to which opinions are\\nreferred, the pattern of healthful words, is such a\\nformulation of beliefs as arises in the attempt to im-\\npress its beliefs on its members. The importance of\\nthis change is obvious, when we consider that the\\nChurch had been, in the nature of the case, not a teach-\\ning Church, but one requiring instruction. The Gen-\\ntile part of the Church, at least, had been converted to\\nChristianity out of religions which contributed nothing\\nto the understanding of Christianity, and their teach-\\ning could come, therefore, from Jewish sources only,\\nand not from within. For such a Church, years must\\npass before a public opinion shall be formed within\\nitself by which individual vagaries and growths of\\nopinion can be tested. Especially is this the case\\nwhen the churches are recruited out of the unin-\\nstructed classes, out of men who held simply the\\npagan and idolatrous beliefs, and had not thought\\nthemselves out into purer beliefs or doubts.\\niTit. 1:6. 2iTim.6:17. 1 Tim. 3 16.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0174.jp2"}, "175": {"fulltext": "CHAPTER III\\n2 PETER AND JUDE i\\nWe can speak with some probability of the author- Author,\\nship of 1 Peter, but of 2 Peter we can say with all\\nreasonable certainty, that it is not by the author of 1\\nPeter. The key- word of this epistle is knowledge. It\\nis by the knowledge of God and of Christ, that believ-\\ners obtain all things belonging to life and godliness,\\nand this word is dwelt upon in chapter 1 with a fre-\\nquency that is quite distinguishing. It is a knowledge\\nbrought to them by the preaching of Christ, and by\\nthe Old Testament prophecies, and it is contrasted\\nwith the false teaching of the later times.^ But while\\nthis use of gnosis points probably to a personal differ-\\nence, a habit of mind distinguished from 1 Peter, and\\n1 On authenticity, date, etc., of 2 Peter and Jude see Bacon,\\nIntroduction to the N. T.; Weiss, Introduction to the N. T., II,\\n118-128, 154-174 Salmon, Introduction to the N. T., 469-508\\nHilgenfeld, Einleitung in das N. T., 739-744, 765-770; Holtz-\\nmann, Einleitung in das iV T., 321 sq. Zahn, Einleitung in\\ndas N. T., II, 42-110 Spitta, Der zweite Brief des Fetrus und der\\nBrief des Judas eine geschichtliche Untersuchung McGiffert,\\nThe Apostolic Age, 600 sq. Keil, The Epistles of Peter and\\nJude; Ktihl, Comm. in the Meyer series Lumby, Speaker s\\nCommentary.\\nOn the doctrines of the epistles see Stevens, Theology of the\\nN. r., 312-324 Beyschlag, iVei\u00c2\u00ab Testament Theology, II, 490-\\n601; Weiss, Theology of the N. T., II, 234-248; Holtzmann,\\nNeutestamentliche Theologie, II, 318-328; Bo von, Theologie du\\nN. T, II, 479-488.\\n2 Chapter 2.\\n151", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0175.jp2"}, "176": {"fulltext": "152\\nNEW TESTAMENT THEOLOGY\\nAnachro-\\nnisms.\\nComparison\\nwith other\\nN. T. books.\\nwitli some certainty to an anachronism, gnosis being\\ntlie mark of a later time the antinomianism in chap-\\nter 2 is certainly out of place within the lifetime of\\nany apostle except John. The seeds of antinomianism\\nin the first century were very slight, and the checks\\nwere constant, so that such a growth as is pictured\\nhere of a principled licentiousness actually inculcated\\nby those claiming to be Christian teachers would be\\nalmost impossible until late in the century. But there\\nis another anachronism even more evident. The ex-\\npectation of our Lord s coming was one of the ele-\\nments and motifs of that generation, and the delay in\\nthe event caused some questioning. But there is never\\nany indication that it may be indefinitely postponed.\\nThe early Church never had to face the difficulty forced\\nupon the Church to-day, of belief in his second com-\\ning, founded upon a prophecy of his coming during\\nthe lifetime of a generation long since dead. And\\nuntil this epistle, we do not find any traces of such ex-\\negetical legerdemain as such a situation would require.\\nBut here we have it full-grown just such a specimen\\nof harmonistic device as orthodox interpretation famil-\\niarises us with. The definite statement that the ad-\\nvent is to be within that generation is met with the\\ngeneral principle that one day is with the Lord as a\\nthousand years, and a thousand years as one day.\\nThen the comparison of this epistle with 1 Peter\\nreveals a linguistic difference which shares with the\\nappendix to Mark the distinction of being the only\\ncases of their kind. There are in 1 and 2 Peter 120\\nwords not found elsewhere in the New Testament 63\\nin 1 Peter, and 57 in 2 Peter, and there is only one\\nsuch word common to the two epistles. This creates\\nan impossibility like that of dropping the requisite\\n1 2 Pet. 3 8.", "height": "3536", "width": "2384", "jp2-path": "biblicaltheology00goul_0176.jp2"}, "177": {"fulltext": "PETEB AND JUDE\\n153\\nletters in a box, and having them come out in the order\\nof a line of Shakespeare. The law of chance is against\\nnot only the probability of such a result, but the pos-\\nsibility of it.\\nOn the other hand, the affinity between this epistle\\nand Jude is such as to make it certain that one or the\\nother borrowed. Which did the borrowing is uncer-\\ntain, but the principles for deciding such cases point\\nwith some certainty to Jude as the original. The ad-\\nvantage of vigour, conciseness, boldness of treatment,\\nis plainly with this writer. But the fact of affinity is\\nundoubted. The warning examples of the fallen\\nangels, and of Sodom and Gomorrah,^ the reviling of\\nangels, and the citation of Balaam,^ are conspicuous\\nexamples of this borrowing. But the most conspicuous\\nproof of it is in a certain extravagance of language,\\nquite unexampled in the New Testament. This affinity\\nmakes it unnecessary to deal with Jude separately, as\\neverything in it is contained in 2 Peter. That epistle\\nis simply Jude with such enlargements as suited the\\nmore extended purpose of its writer. The part of 2\\nPeter which is taken from Jude is the second chapter.\\nThe distinction between knowledge (gnosis) and\\nfaith (pistis) in 2 Peter is interesting, because both\\nthe distinction itself and the ascription of superiority\\nto gnosis are distinct marks of a time later than\\nwould consist with Petrine authorship. Like Gnosti-\\ncism, which is a false gnosis, the developed form of\\nit belongs to the second century, but there is a ger-\\nminal form of both which is found in the first century,\\nthough only in the last decades of the century. The\\nword is not lightly substituted for faith it is evident\\nthat, while it is made interchangeable with faith,\\nit is yet used with a sense of difference, and with an\\nJude, the\\noriginal of\\n2 Peter.\\nThe gnosis\\nof 2 Peter.\\n1 2 Pet. 2:4-6; Jude G, 7.\\n2 2 Pet. 2 15 Jude 11.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0177.jp2"}, "178": {"fulltext": "154 JSTEW TESTAMENT THEOLOGY\\nemphasis of these differentiating qualities. It is the\\ndifference conveyed, e.g., by a man who hears another\\nsay that he believes a thing to be so, and puts in the\\nword, I know it is so.\\nFaith must It is implied here distinctly that faith is the\\nknowledge. Starting point in the Christian life, but that it must\\ngrow into knowledge before it is completed. Faith\\nand knowledge are, however, not essentially differen-\\ntiated from each other in this first chapter; one is\\ntreated as being of the same general sort as the other,\\nbut knowledge being the completer of the two, the\\nwriter plainly indicates his preference for the word\\nknowledge. So he begins with faith, verse 1, but\\npasses quickly on to knowledge, verse 2, and after\\nthat uses knowledge constantly, except in verse 5,\\nwhere he shows his reason for the preference, since\\nknowledge is the step beyond faith, and so the sign of\\nChristian growth. So, he says, since without this you\\nare blind, shortsighted, you must go on to make your\\ncalling and election sure. If you do not make this\\nprogress, you will come to forget even the cleansing\\nfrom sin which accompanied your faith. In fact, the\\ncourse of thought, which is complicated by the double\\nuse of the word knowledge, identifying it on the one\\nside with faith, and on the other with the more ad-\\nvanced cognition to which the author gives the name,\\nis intended to show the necessity of advance, not only\\nfrom faith to the more perfect form of knowledge,\\nbut also from faith to virtue, and in virtue itself from\\nthe more elementary form which has its roots in\\nfaith, to the advanced stage which has its source in\\nknowledge. It reads something like this In your\\nfaith supply yourself with virtue, do not stop with\\nmere faith. But this is not all in your virtue sup-\\nply yourselves with knowledge do not stop in the\\nrudimentary stage of virtue which has its roots in", "height": "3536", "width": "2384", "jp2-path": "biblicaltheology00goul_0178.jp2"}, "179": {"fulltext": "PETER AND JUBE 155\\nfaith; and having gained knowledge, go on to self-\\ncontrol, steadfastness, piety, brotherly love, and that\\nhighest form of love vt^hich includes not only brothers,\\nbut humanity. It is through this knowledge, he\\nsays, that they become partakers of the divine nature,\\nthat they receive all things pertaining to life and\\npiety, and that they escape the corruption of the\\nworld.-^ It is as man becomes conscious of containing\\nwithin himself a knowledge which seeks completion\\nand sees the other side of itself in virtue, a virtue\\nwhich begins with self-restraint, and goes on through\\nsteadfastness to brotherly love, and finally to univer-\\nsal love, that he comes to possess that affinity with\\nGod which is his normal state, the true glory of his\\nbeing.\\nThis knowledge is a knowledge of the Lord and Source of\\nSaviour, Jesus Christ. It is said to be a knowledge \\\\lgQ^\\nof God as well, and the two parts of this knowledge\\nare related to each other by the mediatorial office of\\nour Lord he is the source of our knowledge of God.\\nAnd in speaking to them of this knowledge of our\\nLord, the author is not following sophists fables, but\\nthe testimony of his own senses, having been an eye-\\nwitness of the glory of the Lord on the mountain of\\ntransfiguration, and having heard with his own ears\\nthe words of God, Thou art my beloved Son, in\\nwhom I came to take pleasure. And this is only a\\nrepresentative case, the testimony in general being\\nthat of the apostles. Then, besides this, they have\\nthe testimony of the prophets in regard to the same\\nthings, confirmed as they have been by the fulfilment\\nin the life of our Lord. Only these prophecies are\\nnot the product of the individual knowledge of the\\nprophets, but of the Spirit of God which inspired\\nU:3,4 23:18; 1:8. \u00c2\u00bb1:2.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0179.jp2"}, "180": {"fulltext": "156 KEW TmTAMENf THEOLOGT\\nthem, and they are to be interpreted in the same way,\\nnot by an application to them of individual acumen,\\nbut through the same Spirit by which they were given\\noriginally.^ He represents himself, therefore, as un-\\nwearied in his endeavour to bring to them this word\\nwhich has so inestimable results, and the lack of\\nwhich is so equally disastrous.^\\nA pseu- The second chapter makes it clear to what class of\\nprophuecy! writings this epistle belongs. In the extra-canonical\\nJewish literature, and in the book of Daniel in the\\nOld Testament canon, we have a peculiar sort of\\nwriting, in which great men of the past are raised\\nup to foretell the sins of the present and to castigate\\nthem. Daniel, e.g., is made by the writer to foretell\\nthe events between the captivity and the Syrian\\noppression of the Jews under Antiochus Epiphanes,\\nin order to confirm the prophecy of deliverance from\\nthat oppression. The device becomes evident when\\nwe discover by indubitable proof that the writer of\\nthe book belonged to the later time himself, and\\nhas therefore turned history into prophecy in order\\nto enforce the religious lessons of his own times.\\nWhether this is a legitimate device or not, is not a\\nquestion which concerns us it is enough that it is a\\ncharacteristic Jewish device. Now the writer of\\nthis epistle, who is shown to belong to a later age\\nthan Peter, impersonates Peter, in order that his\\nwarnings to his generation may receive the added\\nforce which would be given them if they were\\nprophecies of that apostle of the evils which belong\\nto the writer s time. The writer himself exposes his\\ninnocent device, since in his description of the dangers\\nthreatening them, the futures become presents.^\\nThe danger with which his readers are threatened is\\n1 1 20, 21. 2 1 12-15.\\n8 Compare 2: 1, 2, 3 j 3:3 with 2 10-22 j 3 5, 9.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0180.jp2"}, "181": {"fulltext": "PETER AND JUDE 157\\none which constantly awaits religious teaching the Warning\\ndanger of counterfeits. There have been false prophets ^fr^gfeg\\nalways, and such will come again, and befoul the waters\\nof Christian truth, as they have other springs of knowl-\\nedge. The particular heresy of which these men are\\nguilty is the antinomian heresy. They deny the con-\\nnection on which the epistle insists, between knowl-\\nedge and virtue, and propagate instead a knowledge\\nwhich looses the bonds of virtue, and becomes a prin-\\ncipled licentiousness. This warning is the part of the\\nepistle which coincides with Jude, and of which the\\nlanguage is so extravagant. But the extravagant lan-\\nguage only indicates an extreme danger, a state of\\nthings which comes not only from a falling away from\\nearly purity, but a license which justifies itself as a\\nlegitimate outgrowth of religious teaching. A part of\\nthis justification is contained in the railing against\\nangels, for which they are sharply rebuked. The\\nreference is difficult to trace, but the close connection\\nwith their own going after strange flesh,^ suggests an\\nexplanation. Their licentiousness is a principled\\nlicense, and among the ways in which they seek to\\njustify it is by an appeal to the Alexandrian doctrine\\nof commerce between angels and men. Angels in this\\nphilosophy occupy all the aerial and heavenly spaces,\\nand those in the upper spheres are drawn still further\\nup, while those below, living near the earth, gravitate\\ndownward, drawn by the seductions of material and\\nsensual things, and people human bodies. The rail-\\ning at angels, therefore, would consist in a more or\\nless cynical appeal to their roving propensities as jus-\\ntifying the sensual indulgence of men. The answer\\nto this is that these angels who kept not their first\\nprincipality, but left their proper habitation, God has\\n1 2 14, 18 Jude 7, 8. jude 6.", "height": "3524", "width": "2260", "jp2-path": "biblicaltheology00goul_0181.jp2"}, "182": {"fulltext": "15B\\nNEW TESTAMENT THEOLOGT\\nAs to the\\nsecond com-\\ning of Jesus.\\nSubsidiary\\n-doctrines.\\ncast down into hell to be reserved for judgment.\\nTheir actions, therefore, are scarcely to be attributed to\\nthe class of angels, and ought not to be used as a railing\\naccusation against the whole angelic race.\\nBesides this heresy, the writer warns them against\\na doubt, which is growing among them, of the Lord^s\\nsecond coming. It must be remembered that the ful-\\nfilment of this prophecy was to take place within our\\nLord s own generation, and that the delay is explained\\nby the principle that one day is with the Lord as a\\nthousand years, and a thousand years as one day.\\nThis explanation cuts two ways in the first place, it\\nimplies that a hope which is disappointed by a delay\\nof two or more generations could not have been origi-\\nnally created by a promise which itself allows indefi-\\nnite postponement, like that upon which the Church\\nbases its present doctrine. Evidently a difficulty\\nwhich requires such a device as this for its removal\\npresupposes just the expectation a sound exegesis\\nfinds throughout the New Testament, of a coming\\nwithin the generation following the death of Jesus.\\nThen, in the second place, the postponement must be\\nlong to create the necessity for such an explanation as\\nthis. There is also a new form given to the prophecy\\nitself. We have portents in the Apocalypse, and a\\nrenovation of nature in Paul, but to these is added here\\na destruction of the heavens and the earth by fire, to\\nbe replaced by new heavens and an earth in which\\ndwelleth righteousness.^\\nThere is nothing to indicate the special view taken\\nof the person of our Lord. He is given two titles\\nthroughout the epistle, Lord and Saviour. His lord-\\nship is evidently the Messianic rule which is to be\\nestablished at his coming, And the salvation is\\n1 1 1-13.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0182.jp2"}, "183": {"fulltext": "H PETEB AND JUDE 159\\ntlie process of redemption from their old sins. The\\nknowledge which is brought to them by the apostles\\nof the Lord is of his great power and glory, of which\\nthe transfiguration is the chosen manifestation. But\\nthe glory and honour are here, as everywhere in the\\nNew Testament, received from the Father.^ The sal-\\nvation is cleansing simply, not expiatory. And it is\\nmediated through the knowledge of Christ. It is a\\npurely subjective and spiritual process. Then we\\nhave a doctrine of Scripture, which is de:fined to be a\\nbook which derives a divine authority from the inspi-\\nration of those who spoke in it.^ This authority, more-\\nover, requires a like authority in its interpretation.\\nThe interpretation cannot be individual, any more\\nthan the original utterance was individual. This\\ndoctrine of authority, derived from inspiration, rather\\nthan ecclesiastical position, is the modified doctrine\\nof authority held by Origen, rather than Irenaeus, but\\nthe note of authority itself, of whatever sort, indicates\\na late date, ranking the epistle in this respect with the\\nPastoral Epistles, which it resembles, also, in its pic-\\nture of an extreme antinomianism.\\n11:16-18. n; 19-21.", "height": "3512", "width": "2268", "jp2-path": "biblicaltheology00goul_0183.jp2"}, "184": {"fulltext": "CHAPTER IV\\nTHE EPISTLE TO THE HEBREWS\\nAuthorship The tradition which ascribes this epistle to Paul is\\nenistfe quite discredited now.^ Its consistent Alexandrianism,\\nits careful writing, belonging to a literary stylist, are\\nso evidently un-Pauline, that they preclude argument.\\nThe Alexandrianism of this epistle belongs not only to\\nits doctrine, but to its reasoning, and especially to its\\ninterpretation of Scripture. The allegorical method\\nof interpretation is common to both Palestinian and\\nHellenistic Judaism, and its purpose is the same in\\nboth, to extract from Scripture improper and illegiti-\\nmate meanings. There is a double necessity of finding\\nreceived opinion in Scripture; first, for the sake of\\n1 On the author, date, etc., of Hebrews see McGiffert, Apos-\\ntolic Age, 463-482; Westcott, The Epistle to the JSehrews;\\nKendall, The Epistle to the Hebrews Vaughn, The Epistle to\\nthe Hebrews; Davidson, Handbooks for Bible Classes; von\\nSoden, Handkommentar Bleek, Der Brief an die Hebrder\\nSalmon, Introduction to the N. T., 414-433 Weiss, Introduction\\nto the JV. r., II, 17-44 Bacon, Introduction to the iV. T.\\nHoltzmann, Einleitung in das N. T., 292-309 Zahn, Einleitung\\nin das N. T., II, 110-158 Weizsacker, Apostolic Age, II, 155\\nsq. On the teaching of the epistle see also Stevens, Theology\\nof the JSr. r., 483-522; Weiss, Theology of the iV. T., II, 166-\\n234 Beyschlag, lY. T. Theology, II, 282-347 Holtzmann, Neu-\\ntestamentliche Theologie, II, 281-308 Bovon, Theologie du\\nJSr. r., II, 387-435 Kendall, The Theology of the Hebrew Chris-\\ntians (appended essay); Riehm, Der Lehvbegriff des Hebrder-\\nbriefs; M^n^goz, La Theologie de UEpUre aux Hebreux;\\nBruce, The Epistle to the Hebrews.\\n160", "height": "3524", "width": "2388", "jp2-path": "biblicaltheology00goul_0184.jp2"}, "185": {"fulltext": "TBE EPISTLE TO THE HEBBEWS 161\\nthe opinion, and secondly, for the sake of Scripture.\\nThe Bible is supposed to be the repository of truth, all of\\nit, and of nothing else. And consequently, its support\\nis necessary for any opinion, and on the other hand it\\ndiscredits Scripture that any received opinion is not\\nto be found in it. Hence both Palestinian and Hel-\\nlenistic Judaism, having beliefs, such, for example, as\\nthe resurrection, not to be found in the Old Testament,\\nresorted to the legerdemain called allegory to supply\\nthe deficiency. But Hellenistic Judaism, having the\\nlarger task on its hands, viz. to find Mosaism in Greek\\nphilosophy, found it necessary not only to resort to\\nfanciful methods of interpretation, but to reduce\\nallegory to a system, and elevate it to a science. This\\nmark of Hellenism characterises this epistle through-\\nout, but Paul for the most part reasons soberly. The\\nfirst chapter, for example, merely assumes the iden-\\ntity of the Son with the Old Testament Yahweh, and\\nso quotes numerous Yahwistic passages to show the use of Old\\nsuperiority bf the Son to the angels. The play upon Testament,\\nthe different meanings of the word rest in 3 11 to\\n4 11 the general treatment of the Melchizedek narra-\\ntive, and especially the use of his mysterious entrance\\nand exit from the history, to prove his divine origin\\nand timeless existence, 7 1-3 and the play upon the\\ntwo meanings of SiaO-^Ky], 9 15-18 are good examples\\nof this Alexandrian habit of allegorising. It is not\\nthe dualism of Alexandrianism that we find utilised\\nin this epistle, but its doctrine of types, or patterns.\\nIt goes back to the Platonic statement that all things\\noriginate in the divine ideas or images of things, and\\nthat these patterns of things in the divine mind are\\nsuperior always to the specialised copies or reproduc-\\ntions in individual things. Among these images in\\nthe divine mind is one of the universe, embracing all\\nothers. These ideas become objectified, that is, they", "height": "3528", "width": "2312", "jp2-path": "biblicaltheology00goul_0185.jp2"}, "186": {"fulltext": "162\\nNEW TESTAMENT THEOLOGY\\nThe purpose\\nof the\\nepistle.\\nSuperiority\\nof the Son.\\nnot only exist as ideas in the mind of G-od, but obtain\\na quasi-objectivity, by which, they become object, and\\nnot merely subject, to God, and acquire creative force.\\nThey are the organs of creation. In the Jewish ter-\\nminology, the inferior ideas become angels, and the\\nsuperior and universal idea becomes the Son of God,\\nor the Word. This philosophy is used by the writer\\nto justify his exaltation of Christianity over Judaism.\\nJudaism is the imperfect copy of the divine idea,\\nwhile Christianity is itself the perfect idea.\\nThe object of the epistle, about which all we know\\nis that it was meant for Hebrew Christians, probably\\noutside of Palestine, is to save its hearers from a\\nlapse into Judaism. It differs from the Pauline situa-\\ntion in that the danger threatens from the priestly\\nside of Judaism, not from its Eabbinical or Pharisaic\\nside. It is priestly expiation of sin, not a doctrine\\nof works, against which the writer argues.^ To meet\\nthis danger, the epistle asserts the superiority of the\\nSon, which is its title for our Lord, over angels\\nthrough whom the message of Judaism was spoken,\\nover Moses who was its principal figure, and over the\\npriesthood who form its sacrificial class.^ In demon-\\nstrating the superiority of the Son over angels, the\\nAlexandrian doctrine of his mediatorial office in crea-\\n1 This fact gives us a hint as to the place of its composition.\\nThis would not originate in Palestine, but in some place where\\na different type of Judaism flourished. Moreover, the argu-\\nment is addressed to Hellenists, and would be understood by no\\nothers. Positively, therefore, the location would be some cen-\\ntre of Hellenism, possibly Alexandria. To travel still further\\nafield in the region of conjecture, where you find blazings but\\nnot paths, Apollos is the one N. T. personage who is identified\\nwith Hellenism by Paul s description in 1 Cor., and the con-\\njecture that he is the author has at least this support. But see\\nHarnack s brilliant essay in Zeits. N. T. Wiss. h. 1. 1900,\\nfavouring Priscilla. Heb. chs. 1-5.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0186.jp2"}, "187": {"fulltext": "THE EPISTLE TO THE HEBREWS 163\\ntion and his manifestation of the divine substance\\nand glory is utilised. Old Testament passages, more-\\nover, which contain statements about Yahweh are\\napplied to him. But it is a curious evidence of the\\nsense in which the divine name is applied to him, that\\nin the next verse God is called his Grod.^ This juxta-\\nposition of apparently incongruous ideas is exactly\\nparallel to The Word was God, and was with\\nGod of Jn. 1:1. It is explained only by the Alex-\\nandrian philosophy, which makes the Word to be both\\nsubject and object to God, one whose objectivity\\nhas this necessity, that it alone makes a cosmogony\\npossible.\\nThis superiority to angels appears also on the side The human-\\nof our Lord s humanity. He is identified with the ity of Jesus.\\nSon of man of Ps. 8, who is for a short time made\\nless than the angels, but ultimately crowned with\\nglory and honour, and set over the works of God, even\\nover all things. This identification of the genus hu-\\nmanum of the Psalms with the Messianic Son of man\\nis a good example of the ingenious way in which the\\nauthor treats Scripture. But the reasons which are\\ngiven for the incarnation are interesting, first, as the\\nemergence into Scripture of a rationale of the incarna-\\ntion; and secondly, for the spirituality and thought-\\nfulness of the treatment. The central thought is that\\nGod became incarnate that he might share the nature\\nof those whose spiritual deliverance he was to effect.\\nThey were to become his spiritual children, and as\\nfather and child must be of the same nature, he took\\nthe nature which belonged already to the children.\\nThe reasoning here in its logical form is strange, but\\nin its underlying thought, contains the essence of the\\nincarnation.^ But, for the performance of his priestly\\n11:9. 2 Heb. 2 14.", "height": "3532", "width": "2312", "jp2-path": "biblicaltheology00goul_0187.jp2"}, "188": {"fulltext": "164\\nNEW TESTAMENT THEOLOGY\\nThe purpose\\nof the sac-\\nrifice of\\nChrist.\\noffice, the likeness between himself and those for\\nAvhom he was to mediate with God is also necessary.\\nMen were to be perfected in the peculiar sense which\\nbelongs to the priestly view of this epistle that is,\\nthe defect in them caused by sin was to be made up\\nby means over and above the amendment of their\\nmoral condition the condition of moral completeness\\nwas to be restored, and this could be done only through\\nthe suffering of him who was to be the author of their\\nsalvation. This suffering, however, was not to be vica-\\nrious in the crude sense; it was the suffering of one\\nupon whom God sends trials of various kinds, in order\\nto test and establish his moral stability.^\\nThis is a remarkable variation of the sacrificial and\\npriestly view of redemption. It merges the sacrificial\\nwith the moral view of salvation. There is something\\nin God which needs to be satisfied besides the satis-\\nfaction which he has in the return of the sinner to\\nrighteousness that is the root of the sacrificial view.\\nAccording to Paul, this is his righteousness. God\\nhas overlooked sin in the previous life of the accepted\\nsinner, and now he accepts an inferior righteousness,\\nso that something must be provided which shall em-\\nphasise his own righteousness, something which shall\\nrepresent his anger against sin and this is found in\\nthe sacrifice of our Lord. But in this epistle, the\\nnecessity is not in God it is in man, who needs to be\\n1 *Apxi?7 5s, 2 10, is a very good word here to describe\\nChrist s authorship of our salvation. He became the author of\\nour restored moral condition by leading the way in the path\\nwhich we have to take. I remember a sermon of Bishop Brooks\\non this subject, in which he called our Lord the Arnold Wink-\\nelried of our salvation. He who would help those who are\\ntempted must himself undergo temptation, and be perfected\\nthrough it. This is the meaning given to the external suffering\\nof death undergone by him (2 9-18)", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0188.jp2"}, "189": {"fulltext": "THE EPISTLE TO THE HEBREWS 165\\nperfectly restored but perfect restoration can be accom-\\nplished only through the perfecting of some one placed\\nin the same condition as himself, exposed to the same\\ntemptations, and having to undergo the same suffering\\nwhich makes up so large a part of the trial to which\\nthe sinner on his way to a restored moral state is\\nexposed. Eeally, then, the priestly element in sal-\\nvation is merely formal, and passes over into the\\nmoral, which is thus the only reality in the process.\\nChrist s superiority to Moses is shown further in Christ s\\nanother fanciful comparison, in which Jesus appears to Mose^s*^\\nas the builder of the house, and Moses as the house,\\nor a constituent part of it. House is used here in the\\ndouble sense characteristic of the epistle, to denote\\nboth house and household, in order to introduce Christ\\nas the builder and Moses as the servant in the same\\nhouse. Christ is builder of the house in a struc-\\ntural sense, and son in the household sense. Moses is\\nbuilt into the house structurally, and is servant in the\\nhousehold. Moreover, Christ appears as the builder\\nof the Jewish system and church, a bold conception\\nwhich could only originate in the Alexandrian idea of\\nconcepts and copies, applied here to Christ as the\\nperfect idea in the divine mind of which Mosaism\\nwas the imperfect copy, the idea in Christ becoming\\nobjective and creative,^\\nThis argument of completeness vs. incompleteness is The prom-\\ncarried on in the discussion of the rest promised to\\nIsrael, which is fulfilled only imperfectly in anything\\npreceding Christianity. And there is the same play\\nupon words as elsewhere. The rest is originally the\\nrest from their enemies which was supposed to be\\nawaiting tliem in the promised land, the escape from\\nthe dangers of the wilderness into the security of the\\n13:1-6.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0189.jp2"}, "190": {"fulltext": "166 NEW TESTAMENT THEOLOGY\\nland of promise. Then it becomes the Sabbatic rest,\\nthe rest of God from the creative work, into which\\nmen are to enter, but from which they are kept by\\ntheir unbelief and disobedience. Joshua was not able\\nto give them that rest in the promised land, nor were\\nthey able to enter into the Sabbatic rest. The two\\nideas of rest from danger and rest from toil are\\nmingled and confused in a way impossible to inter-\\npretation now, but easy enough then.^\\nThe superi- But the epistle comes to its real subject, for which\\nChrfs?s everything else is preliminary, in the demonstration of\\npriesthood the superiority of Christ s priesthood to the Jewish\\nprieShood! priesthood in the same general line of the superiority\\nof type to copy. The idea of the high-priesthood must\\nappear in Christ. He must be divinely appointed, not\\nself-appointed he must partake of the incompleteness\\nof those to whom he ministers, and reach complete-\\nness only through the way of trial and testing he\\nmust moreover have something to offer, and since it is\\nthe divine appointment that only through shedding of\\nblood is there remission of sins, it must be through\\ndeath that he makes propitiation for sins. But the\\nidea of high-priesthood must be perfectly carried out\\nin him, not in the imperfect manner of the Aaronic\\npriesthood. He must not, like them, abide in his in-\\ncompleteness, but pass through that to completeness,\\nso that his offering being made after reaching this\\ncompleteness, will not need to be for his own sins, as\\nwell as for those of the people. He is a priest forever,\\nand his priesthood therefore does not need to pass\\nover from him to others, in order to keep up the suc-\\ncession. Nor does the offering have to be repeated,\\nhaving been offered once for all. Moreover, his offer-\\ning is not of bulls and goats, which could never take\\n1 Heb. 4 1-16.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0190.jp2"}, "191": {"fulltext": "THE EPISTLE TO THE HEBREWS 167\\naway sins, but the offering of himself to do and bear\\nall God s perfect will, which takes the place of the\\nburnt offerings and offerings for sin of the law. It\\nreally does its work of expiating and removing sins,\\nand so does not have to be repeated after the manner\\nof these ineffectual sacrifices. By this sacrifice he Christ the\\nbecomes the mediator of a new covenant, the essence mediator.\\nof which is found in Jer. 31 31-34, of a new law\\nwritten, not on tables of stone, but on the hearts and\\nminds of men.^ This is really the fittest and pro-\\nfoundest statement of the place of Christ s death in\\nredemption to be found in the New Testament, far\\nbeyond anything in Paul. Christ s death, the means of\\nwriting God s perfect law upon the soul of men this\\nmay be approached through an allegorical treatment of\\nsacrifice it may have the defect of disregarding the\\nhuman conditions under which that death becomes\\ninevitable, irrespective of any divine purpose of it, a\\npoint of view absolutely necessary to a rational under-\\nstanding of it but within this sphere of the divine\\npurpose, outside of the human conditions, it is com-\\nplete.\\nBut this comparison culminates in the thoroughly Christ and\\ncharacteristic paragraph about the priesthood of Mel- Meichizcdek\\nchizedek. Every point of this story which can be\\nused for allegorical purposes is turned to account. His\\nname Melchizedek, meaning King of Righteousness, and\\nhis royal city Salem, meaning peace, are both pointed\\nto as signalising his greatness. He blessed Abraham,\\nto whom were made the promises on which Israel s\\nclaim to be the people of God was based, and as the\\nblesser is greater than the blessed, he is greater than\\nAbraham. His exacting tithes of Abraham is another\\nsign of his superiority, and as Levi was in the loins of\\n1 Heb. 6 1-10 8 10.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0191.jp2"}, "192": {"fulltext": "168 NEW TESTAMENT THEOLOGY\\nhis ancestor when the payment was made, construc-\\ntively he paid tithes also, showing the superiority of\\nthe Melchizedek priesthood to the Levitical priest-\\nhood. Up to this point the comparison has been\\nbetween Melchizedek and Abraham, but as the point\\nto be made is the superiority of the priesthood of\\nJesus to the Levitical priesthood, a priest after\\nthe order of Melchizedek, Christ himself is intro-\\nduced at this point.^ But the allegory culmi-\\nnates in the statement that Melchizedek is without\\nfather or mother, having neither beginning of days\\nnor end of years, meaning that he is self-existent and\\neternal. All this is based merely on the fact that he\\nemerges into the history without any statement of his\\nbirth or parentage, and disappears in the same mys-\\nterious way. But this superiority of Christ s priest-\\nhood means also the replacing of the law which was\\ngiven with the sanctions of the Levitical priesthood,\\nwith another law, under the sanctions of this superior\\npriesthood. This substitution would not have been\\nmade, if the sacrifices of the Levitical priesthood had\\nbeen able to remove the moral defects caused by vio-\\nlations of the law. But Jesus, as the Mediator of a\\nnew covenant, the law of which is written on the\\nheart, is able to save utterly those who draw near to\\nGod through him.^\\nContrast But this contrast is not only between the priesthood\\ntabrmacies^ Jesus and that of the old covenant, but also between\\nthe first tabernacle and the new and more perfect taber-\\nnacle. Here the contrast between reality and figure,\\nwhich characterises the philosophy of this book, leads\\nup to the highest conclusions. The true Holy of\\nHolies is the presence of God in the heavenly places,\\nand of this the earthly tabernacle is the poor copy or\\n17:11-22; Ps. 110:4. 25.i_i0:l9,", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0192.jp2"}, "193": {"fulltext": "THE EPISTLE TO THE HEBREWS 169\\nshadow. To show this, the author makes use of Scrip-\\nture after the allegorical manner again, quoting from\\nEx. 25:40, 26:30, 27:8, See thou make all things\\nafter the pattern shown in the mount. The pattern\\nis here the directions given for the building of the\\ntabernacle, which are to be followed literally, like an\\narchitect s plan; but in the allegorical rendering, it\\nbecomes the idea in God s mind, the heavenly reality,\\nof which the earthly tabernacle is, in the nature of\\nthings, only a poor reproduction. The point of this\\nis found in the statement that access to God was\\nimpossible. In the Holy place, which constituted the\\nentrance into tlie Holy of Holies, the priests offered\\nthe daily sacrifices, but their ineffectiveness is shown\\nby the fact that they had to be repeated, and that the\\nhigh priest only entered the Holy of Holies once a\\nyear, making offerings still for himself and the people.\\nSo that neither priest nor people were clean, and the\\npriest was never able to bring the people into the\\npresence. But now a real offering having been made,\\nand Jesus having entered, not the earthly tabernacle,\\nbut the true tabernacle, where he sat down at the right\\nhand of God, access to God becomes open to all. There The superi-\\nis no more sacrifice Jesus himself is the one priest ^J^^y\\nbeside whom there is no other, and therefore they are\\nbidden draw nigh to God with full confidence, not for-\\nsaking the assembling of themselves together. More-\\nover, the presence of God is not a local presence, into\\nwhich one can penetrate only after death, but the\\nspiritual presence, into which men can come continu-\\nally. But the passage culminates in the description\\nof the substitute for the different sacrifices provided\\nin the death of Christ. Quoting from Ps. 40 6-8, it\\nshows that God did not desire sacrifice, and that the\\nman of God makes, instead, an offering of his obedience\\nto God. And it is in this aspect that Christ s death", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0193.jp2"}, "194": {"fulltext": "170\\nNEW TESTAMENT THEOLOGY\\nFaith in\\nHebrews.\\nThe chief\\nteaching of\\nthe epistle.\\nbecomes a purifier of human sin. It is by Christ\\nthus carrying out the will of God, by the moral and\\nspiritual character of his death, that he is able to\\nperfect others in the doing of the same will. The\\nauthor here puts himself squarely on the prophetic\\nplatform, which insists on moral perfection, and\\nabrogates Levitical, priestly perfecting. It is not\\nonly that Christ substitutes the real sacrifice for the\\nfigurative, but that he revolutionises the idea of sacri-\\nfice, doing away with it in the old sense, and retaining\\nit in a sense scarcely recognisable.^\\nIn a system like this, it is evident what is the human\\nvirtue to be emphasised. For religion becomes in it\\nthe reality, the heavenly reality, of which earthly\\nthings are only the shadow, and the requisite in man\\nis faith, which reverses the ordinary standard, and\\nmakes the invisible real, and vice versa. Here is\\nanother of our debts to this religious genius he gives\\nus a definition which rationalises and idealises the\\nplace of faith in Christianity. It is that by which we\\nmake invisible things real, and satisfy ourselves of\\ntheir substantive existence. And it is this faith in\\nthings remote from probability, and secured only\\nby divine promise, which constituted the heroism\\nand inspired the righteousness of the Old Testament\\nsaints.^ And yet what these men received was only a\\nforeshadowing of the real promise underlying and out-\\nreaching all other promises. Of this perfect faith\\nJesus is the author and completer, he having made\\nthe perfect sacrifice in view of the perfect joy.\\nThe point of the epistle is thus the substitution of\\nthe sacrifice of Christ for the sacrifice provided in the\\nlaw, and of the high-priesthood of Christ for the Jew-\\nish priesthood. The object of sacrifice is to restore to\\n19:1-10:25.\\n2 Heb. ch. 11.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0194.jp2"}, "195": {"fulltext": "TBE EPISTLE TO THE EEBEEWS 171\\nman the completeness impaired by sin. But this object\\nthe sacrifices provided in the law did not accomplish,\\nbeing intended only to meet the case of sins against the\\nLevitical law, not against the moral law. In the\\nnature of things, they could not cleanse from sins\\nagainst the moral law, being only the blood of bulls\\nand goats, material things which could not cleanse\\nspiritual entities ex hypothesis Hence, too, also ex\\nhypothesi, it is only on the spiritual side of it that the\\nsacrifice of Christ can produce this spiritual effect.\\nWhen the writer states in what way our Lord s death\\nbecomes the reality of which the Levitical sacrifices\\nwere the mere shadow, it is in the words of the Psalm,\\nwhich substitutes obedience to the divine will for the\\nsacrifice of the law. His death is the supreme act of\\nobedience by which he himself is perfected, and so is\\nable to perfect those who come to him. This is to the The ration-\\nauthor the rationale of the incarnation. The perfect- fnca^rnatfon.\\ning of the imperfect children of men is to him possible\\nfor one who shares their human imperfection, but not\\ntheir sin, and who achieves for himself, and eventu-\\nally for them, completeness out of this incompleteness.\\nBut this sifting of the Son of man must include, also,\\nthe suffering which comes from the opposition of sin-\\nners, and persecution even to the death, since without\\nshedding of blood there is no remission of sins. The\\nrationale of the incarnation becomes thus, also, that of\\nthe suffering of our Lord. Human suffering, the oppo-\\nsition of men, human endurance and victory, he must\\nshare to the uttermost, if he would achieve that com-\\npleteness out of incompleteness which makes him the\\npurifier of sinful men.\\nThis view of the atonement is different from Paul s. Contrast\\nPaul thinks of it as a vindication of the Divine right- paunJJ^^doc-\\neousness, by which that righteousness is enabled to trine of the\\naccomplish its purpose of effecting a righteousness in a^\u00c2\u00ae", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0195.jp2"}, "196": {"fulltext": "172 NEW TESTAMENT THEOLOGY\\nmen that God can accept. The sacrifice of our Lord\\nbecomes the manifestation of the Divine care for\\nrighteousness by which the appearance of laxness and\\nindifference in his treatment of sinners is removed.\\nBut in this epistle, it becomes the act of obedience\\nwhich takes the place of sacrifice in restoring to man\\nhis lost completeness. An expiatory sacrifice is the\\nprovision for this in the law. But the prophetic pro-\\nvision, and this is the only one that will hold in the\\nwriter s spiritual philosophy, is not a material sacri-\\nfice, but a real restoration of spiritual completeness,\\na restored obedience. And to this end there is given\\nto men in the sacrifice of Christ an example of such\\ncomplete obedience as will marshal the way for men\\nto the same achievement. Christ takes hold of the\\nwork of restoration just where the priest does both\\nsuppose the attempt to return on the part of man;\\nbut the priest says, The return is not enough, there\\nmust be an expiation of man s sin. Christ says:\\nThe return is the thing wanted, but it must be com-\\npleted, and I come in to perfect man s imperfect work.\\nFor this purpose, I undertake the task of achieving\\nthat righteousness in myself under the same condi-\\ntions of incompleteness, and temptation, and suffering\\nfor righteousness sake as make the human conditions\\nof this undertaking, and by bringing completeness\\nout of this incompleteness I open the way for men to\\nachieve the same.\\nContrast We have spoken of this as the prophetic view and\\nDhetic teach- come out there eventually. But there is this\\ning. difference. The prophets held that there never was\\na divine provision for sacrifice.^ And our Lord\\nquotes this passage from Hosea as his protest against\\nceremonialism.^ This epistle, however, considers it\\niJer. 7:22; Ps. 51:16; Hos. 6:6.\\n^Matt. 9:13; 12:7.", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0196.jp2"}, "197": {"fulltext": "THE EPISTLE TO THE HEBREWS 173\\nnecessary to set up an elaborate argument to show\\nthat the provision of sacrifice in the old covenant,\\nby the ultimate divine enactment, has been exchanged\\nfor the only real sacrifice. It is interesting, in this The\\nconnection, to notice the permanent and common ele- ^\u00e2\u0084\u00a2\u00c2\u00b0n the\\nment in the New Testament writings. In Jesus we N. T.: the\\nhave the prophet, the culmination of the line. In\\nthe Twelve, there is the simplicity that characterises\\nour Lord, but mixed with an apocalyptic view of the\\nfuture, which comes of their misunderstanding of\\nhim. In Paul we have prophet and rabbi. In the\\nwriter of Hebrews we have the most complete exam-\\nple of the prophet and philosopher. Thus the con-\\nstant factor, and the source of power everywhere, is\\nthe prophetic element, the power of spiritual vision\\nthat pervades them all.", "height": "3524", "width": "2304", "jp2-path": "biblicaltheology00goul_0197.jp2"}, "198": {"fulltext": "PAET Yl\\nTHE JOHANNEAN WEITINaS\\nCHAPTEE I\\nTHE FOURTH GOSPEL AND THE SYNOPTICS\\nThe real The question in regard to these writings is not so\\ntionTs^to^^^ author of the writings themselves, as the\\nthese writ- authorship of the sayings attributed to our Lord in\\nthe fourth Gospel.^ Compared with the discourses\\n1 On the authenticity, date, etc., of this gospel, see (1) The\\nJohannean authorship is maintained by Godet, Comm. on Gos-\\npel of John; Dodds, Introduction, in Expositor s Grrk. Test.\\nWeiss, Gospel of John (Meyer series); Reynolds, Art. Gospel\\nof John, Hastings Diet. Weiss, Introduction to the N. T.,\\nII, 355-401 Salmon, Introduction to the JV. T., 191-293 Zahn,\\nEinleitung in das N. T., II, 445-564 Gloag, Introduction to\\nthe Johannean Writings; Hutton, The Historical Problems\\nof the rourtb Gospel, Theological Essays, 166-240 Watkins,\\nModern Criticism and the Fourth Gospel, Bampton Lectures,\\n1890; Abbot, Peabody, and Lightfoot, The Fourth Gospel;\\nSanday, Authorship and Historical Character of the Fourth\\nGospel Beyschlag, Zur Johanneischen Frage P. Ewald, Das\\nHauptprohlem der Evengelienfrage. (2) The Johannean author-\\nship is denied by H. Holtzmann, Einleitung in das N. T.; O.\\nHoltzmann, Das Johannesevangelium untersucht und erkldrt;\\nMartineau, The Seat of Authority in Belig., 189-243; Super-\\nnatural Beligion, II, 251-492 Thoma, Die Genesis Joh.\\nEvangel., 171-302. (3) Mediating hypotheses are maintained\\nby Renan, Vie de Jesus; Reuss, Hist, of the Christ. Theol.\\nin the Ap. Age, II, 331-375 Sabatier, Essai sur les Sources de\\n174", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0198.jp2"}, "199": {"fulltext": "POtlRTH GOSPEL AND SYNOPTICS iTS\\nof Jesus in the Synox^tical Gospels, there is certainly\\na note of strangeness and unfamiliarity that requires\\nexplanation.\\n1. In the first place, the discourse in the fourth Contrasts\\nGospel is almost wholly of our Lord himself, a dis- johannean^\\ncussion of his claims, and a defence of himself for and the\\nmaking these claims, involving, as it does, self-witness, records of\\n2. It is, more particularly, a statement and defence the sayings\\nof his Messianic claims, which are in evidence from\\nthe beginning, whereas Jesus is specially reticent\\nabout these in the Synoptics, only opening the sub-\\nject in the inner circle of his disciples in the last few\\nmonths of his life, and making the public claim only\\nin the last week. This particular reticence is har-\\nmonious with the general impression of the Synoptic\\naccount, e.g. with the silence which Jesus imposes on\\nmen about his miracles, indicating a fine reserve, and\\na disposition on his part to pursue his ends as silently,\\nand with as little ostentation and self-display as pos-\\nsible. It is the intention that a large part of the\\nimpression made by Jesus should be the result of his\\npersonality, and that men shall be brought to the\\nacceptance of his teachings largely as a part of the\\nhomage paid to himself but the whole effect depends\\nupon the homage being entirely unforced. To call\\nJesus Messiah as your own discovery, so to speak,\\nis a tribute which the mere repetition of a claim made\\nby himself never equals.\\n3. The abstract quality of the style is in noticeable\\nla Vie de Jesus, les trois premiers Evangiles et le quatrihne\\nWeizsacker, Apostolic Age, II, 206-236; Wendt, Die Lehre\\nJesu, I, 215-342 Sclitirer, Contemporary JRevieio, Sept. 1891\\nBurton, The Purpose and Plan of the Gospel of John, Bibli-\\ncal World, Jan.-Mch. 1899. On transpositions in the gospel,\\nsee Bacon, Jour, of Bib. Lit., 1894, pp. 64-76; Spitta, Zur\\nGeschichte und Litteratxir des Urchristentums, I, 157-204.", "height": "3516", "width": "2316", "jp2-path": "biblicaltheology00goul_0199.jp2"}, "200": {"fulltext": "176 NEW TESTAMENT THEOLOGY\\ncontrast with the concreteness of the Synoptical dis-\\ncourse. The personal element in Jesus is resolved\\ninto abstractions, such as life, light, or elements, such\\nas water and food. The concreteness of personality\\nis resolved into these abstractions.\\n4. These conceptions are dwelt upon with a con-\\ntinual iteration which is very different from the light\\ntouch, the tendency to suggestiveness rather than\\nfulness of statement, which characterises the Synop-\\ntical discourse.\\n5. This difference is especially noticeable in the\\ntreatment of the parable in the fourth Gospel and the\\nSynoptics. The parable is always in the Synoptics\\nan analogy suggested by something in Jesus dis-\\ncourse, and after it has served the purpose of this\\nillustration, it is dropped, while in the fourth Gospel\\nit is explored to find in it anything in which the\\nspiritual and material facts are alike.\\n6. The same style of discourse is kept up in the\\nGospel, whoever is talking, or whoever is addressed.\\nIt is useless to allege difference of auditors in the\\nSynoptics and the fourth Gospel, as a reason for the\\ndifference of discourse. For Jesus in this Gospel\\nuses the same style of discourse in talking with the\\nSamaritan woman as with the scribe. And in the\\nSynoptics he never falls into the Johannean style.\\nMoreover, when John the Baptist is talking in the\\nfourth Gospel, he even repeats verbatim the discourse\\nof Jesus.^\\n7. The style of Jesus in the fourth Gospel is iden-\\ntical with that of the first epistle. And when I\\nspeak of style, I mean the mental peculiarities, the\\nway of looking at things, and not simply some trick\\nof manner.\\n1 Jn. 3 11, 32-36, 18 8 26 13 3.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0200.jp2"}, "201": {"fulltext": "FOURTH GOSPEL AND SYNOPTICS 177\\nOn the other hand, certain important parallels Parallels\\nbetween Jesus discourse in the fourth Gospel and twoTecords.\\nthe Synoptics are to be noted.\\n1. The prediction of our Lord s resurrection after\\nthree days.^ This is a case in which the Synoptical\\ndiscourse and the Johannean can be not only identi-\\nfied, but differentiated. The prediction is the same\\nin both, but in the one it comes when the pressure of\\nevents at the end of Christ s ministry led naturally\\nto the prophecy, while in John it comes at the very\\nbeginning of the ministry.\\n2. The doctrine of the new birth.^ This teaching,\\nso evidently figurative in this passage, has been so\\nliteralised in Christian dogma that its connection\\nwith our Lord s teaching has been quite obscured.\\nBut we find in the Synoptics the same teaching of\\nthe necessity of a radical change to fit a man for the\\nkingdom of heaven.^ The difference is, that in John\\nthe change is carried back so far as to make it no\\nlonger the act of man, but of God. This is quite in\\naccordance with the Johannean teaching of the radical\\ndefect of human nature, contrasted with the Synoptic\\nview of the fundamental fitness of humanity for the\\ntruth, and the superficial nature of the obstacles. The\\nhidden character of the process by which this change\\nis accomplished is also common to both records.* The\\nseat of the evil which necessitates the change is the\\nsame in both the Synoptics and the fourth Gospel.\\nBut the flesh in the Synoptics is simply the physical\\npart of man, with its observed tendency to temptation\\non the side of its appetites and passions, while in the\\nfourth Gospel it is characterised by the radical evil of\\nmatter.*\\n1 2 19-22. 2 3 3_8. a Matt. 18 2-4.\\n*Jn.3:8j Mk. 4:27. Mk. 14 38 Jn. 3 6.\\nN", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0201.jp2"}, "202": {"fulltext": "178 NEW TESTAMENT THEOLOGY\\n3. The spirituality of true worship.^ This passage\\nhas no exact parallel in the Synoptics. But the pro-\\ntest against unspirituality, the elevation of spirit above\\nform, pervades all the Synoptic teaching.^\\n4. The change from light to darkness in men.^ The\\nidea is in both that originally man is made receptive\\nof the truth, but that his spiritual faculty may be\\nchanged, so that he shall dwell in darkness rather\\nthan light. The difference is that in the Synoptics\\nthis change is never predicted of the world at large,\\nwhich remains susceptible to the truth for the most\\npart while in the fourth Gospel this change remains\\nthe ultimate fact about mankind.\\n5. Jesus treatment of the Sabbath is evidently free\\nin this Gospel, as in the Synoptics. The statement\\nin the latter is that the Son of man is Lord of the\\nSabbath. This is the teaching also of Jn. 5, where\\nJesus claims the same liberty to work continuously,\\nwithout the interruption of the Sabbath, as the Father\\nundoubtedly exercises.\\n6. Jesus claims to be the judge of men in John, as\\nin the Synoptics. Only here this claim is rationalised,\\nwhile in the other Gospels it is simply stated. It is\\nhere a part of the general teaching in regard to the\\nrelation between himself and the Father, claiming\\nauthority not to act for himself, which he never does,\\nbut to represent the Father in such divine functions,\\nbecause he knows the Father s will so perfectly.\\n7. That Jesus is the bread of life, his flesh true\\nfood, and his blood what we must drink for eternal\\nlife, is to be identified with the words of institution\\nof the Lord s Supper, This is my body, and this is\\n1 4 23, 24.\\n2 Matt. 6 1-18 9 13 12 1-8 15 1-20 23 1-33 Mk.\\n2 18-3 5 Lk. 10 29-37 11 37-42 13 24-30.\\n8 Matt. 6 22, 23. Jn. 5 27-30.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0202.jp2"}, "203": {"fulltext": "FOURTH GOSPEL AND SYNOPTICS 179\\nmy blood. Only, the fact figured in the Sacrament\\nis that Jesus is the food of the soul by virtue of his\\ndeath simply, whereas in the passage in John this\\nsignificance of his death is made a part of the general\\nfact, that as a teacher and revealer of God he is the\\nliving bread.^\\n8. It is not stated in the Synoptics, that Jesus is\\nthe light of men, but he does tell his disciples that\\nthey are the light of the world, the salt of the earth,^\\nestablishing the general fact that grace is communi-\\ncated from man to man, that this is the method by\\nwhich the kingdom of God grows and advances. And\\nthis fact once established, of course Jesus becomes\\nthe example of it, par excellence.\\n9. Both the Synoptics and John contain teaching\\nto the effect that misfortunes of one kind and another\\nare not necessarily the result of the sufferer s sin.^ In\\nfact, both teach that in an evil world it is the good\\nwho suffer, that this suffering is the condition of the\\ntriumph of their cause, and that hating the present\\nlife is the way to gain the life eternal.*\\n10. Jesus teaching in this Gospel, that blindness\\nexcuses sin, and that knowledge creates responsibility,\\nis paralleled in the Synoptics by the comparison be-\\ntween the men of Jesus generation and the Ninevites,\\nand the denunciations of the cities in which Jesus did\\nhis miracles.^\\n11. Jesus use of the shepherd s care of the sheep\\nto illustrate the watchfulness and self-sacrifice with\\nwhich lost men are sought, and the members of the\\nkingdom of God are cared for, is substantially the\\nsame in the Synoptics and John.^\\n1 Jn. 6 48-51. Jn. 9 1-3 Lk. 13 1-5.\\n2 Matt. 5 13, 14. Jn. 12 20-32 Mk. 8 31-38.\\n6 Mt. 9 41, 42 11 20-24 Ju. 9 39-41.\\n6 Jn. 10 11-18 Lk. 15 1-7.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0203.jp2"}, "204": {"fulltext": "180 NEW TESTAMENT THEOLOGY\\n12. Jesus^ teaching in connection with his washing\\nthe feet of his disciples has an interesting parallel in\\nLk. 12 37. But in general, this is one of the most\\ndistinct lines of separation between the Synoptics and\\nthe fourth Gospel. In the latter Jesus uses the most\\nsolemn occasion to impress on his disciples love to each\\nother as their most sacred duty, while in the Synoptics\\nhe dwells on their love to all men, but especially their\\nenemies, and even expressly belittles love of each\\nother compared to this.^\\n13. Jesus teaching in regard to the identification\\nof himself with his disciples on the one hand, and\\nwith God on the other, is paralleled in the Synop-\\ntics.^ The identification is the same in both cases, an\\nidentity of interests, which leads a person to regard a\\nfavour done to a friend as done to him.\\n14. Jesus teaching in regard to his death, that it is\\nthe inevitable result of the opposition of the world,\\nand that his followers, therefore, need expect nothing\\ndifferent, is common to all four Gospels. It is the\\nnecessary condition of his glorification, being the\\ncrowning evidence of the spirit of meekness and self-\\nsacrifice which he makes the special mark of the\\nkingdom.^\\n15. Jesus doctrine of the Holy Spirit, that it is the\\ndivine illuminator of both himself and his disciples,\\nand the communicator of the divine power to them\\nboth, is developed at greater length in the fourth\\nGospel, but is found also in the Synoptics.\\n16. There is a broad line of distinction between the\\nSynoptics and John in the matter of faith and works,\\n1 Matt. 5 46, 47. j^. 13 26 Mk. 9 37.\\n3 Jn. 13 31, 32 15 18-21 16 1-3 18 36 Mk. 8 29-38\\n9:33-37; 10:33-45.\\nJn. 14 16-21, 26 15 26 16 7-15 Matt. 3 11, 16 4 1\\n10 20 12 18, 28, 31, 32.", "height": "3524", "width": "2396", "jp2-path": "biblicaltheology00goul_0204.jp2"}, "205": {"fulltext": "FOUBTH GOSPEL AND SYNOPTICS 181\\nthe one insisting on obedience as the final qualification\\nfor discipleship, or membership in the kingdom, while\\nthe other dwells more on faith in Jesus. But never-\\ntheless, both hold that the profession of discipleship\\nis attested only by keeping our Lord s commands.^\\n1 Jn. 15:9, 10; Matt. 7 21-23.", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0205.jp2"}, "206": {"fulltext": "CHAPTER II\\nTHE JOHANNEAN TEACHING\\nDoctrine It is needless to say that the principal subject of\\nPerson of discourse in this Gospel^ is our Lord himself, and the\\nour Lord. object is evidently to prove his Messiahship. This is\\ndefinitely stated in 20 31, and it is meant in several\\nplaces where it is not definitely stated. Wherever\\nJesus says, I am he, the reference is of course to\\nsomething understood between himself and his hearers,\\nand what this is, is indicated in the verse above quoted.\\nIt is quite after the style of this Gospel to impart a\\ncertain mystery to its discourse by the use of the more\\nor less vague pronoun, instead of the intelligible noun.\\nBut when the verse quoted adds to Christ the Son\\nof God, that has a meaning different from the same\\n1 See in addition Stevens, Theology of the N. T., 564-592\\nStevens, Johannine Theology Beyschlag, New Testament The-\\nology, II, 408-475 Weiss, Theology of the N. T, II, 311-421\\nHoltzmann, Neiitestamentliche Theologie, II, 351-521 Bovon,\\nTheologie du iV. T. II, 539-588 Reuss, Hist, of the Christ.\\nTheol. in Ap. Age, II, 375-505 Horton, Bevelation and Bible,\\n369-402; Horton, The Teaching of Jesus, 155-282; Caird,\\nEvolution of Beligion, II, 217-243 Alexander, Leading Ideas\\nof the Gospels, 182-236 Van Oosterzee, Theology of the N. T,\\n129-175, 372-405; Wendt, Teaching of Jesus (see index);\\nGilbert, Bevelation of Jesus (see index) Baldensperger, Der\\nProlog des vierten Evangeliums Ilarnack, Ueber das Verhalt-\\nniss des Prologs des vierten Evangeliums zum ganzen Werk,\\nZeit.f Th. u. Eirche, 1892, 189-231 Holtzmann, Der Logos\\nund der eingeborene Gottessobn im vierten Evangelium, Zeit.\\nf wissen. Theol.^ 1893, 385-407.\\n182", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0206.jp2"}, "207": {"fulltext": "THE JOHANNEAN TEACHING 183\\nterm in the Synoptics and the Acts. The two are en-\\ntirely synonymous in these writings, but in this Gospel\\nthe term Son of God has the additional meaning\\ngiven to it by Alexandrianism. The Son of God is an\\nincarnation of the Alexandrian Logos. It is in the The Logos.\\nPrologue that we find Alexandrianism proper, but there\\nis also there the statement of the incarnation of the\\nLogos, which is the Christian addition to Alexandrian-\\nism.^ The Gospel itself says nothing further about\\nthe Alexandrian philosopy, but the divinity of the Son\\nof God in the Gospel is that of the incarnate Logos.\\nThe proof that the Logos of the Prologue is the Alex-\\nandrian Logos is that the Word is here hypostatised,\\nwhereas, in the passages of the Old Testament where\\ncreation is said to be by the Word of God, or where\\nWisdom is represented as speaking, the nearest ap-\\nproach to this is personification, a mere figure of\\nspeech. But in Alexandrianism the thought of God\\nis made the actual agent in creation, and is hyposta-\\ntised, not personified. The statement of this in the\\nPrologue combines exactness with poetical elevation\\nof expression.^ In the beginning, of course means\\nbefore creation, as creation is attributed to the agency\\nof the Word. The two statements, that the Word\\nwas with God, and was God, are reconciled by the dif-\\nferentiation of ^\u00c2\u00a3os in the two. In the with God\\n^eo s is written with the article, and in the was God,\\nwithout the article. This specialises the first as the\\none to whom the name belongs by preeminence, and\\ngeneralises the second as belonging in the same class\\nas God, partaking of his nature. This is quite in\\nkeeping with the philosophy, the terms of which are\\nused in this statement. The statement about creation,\\nespecially, identifies this book with Alexandrianism.\\n1 Jn. 1 14. 2 1: 1-14.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0207.jp2"}, "208": {"fulltext": "184\\nNEW TESTAMENT THEOLOGY\\nThe Logos\\nand crea-\\ntion.\\nThe incarna-\\ntion of the\\nLogos.\\nas it is principally in creation that the agency of the\\nLogos is employed, and that he becomes identified\\nwith God. But it is in what follows that the thought\\nchanges from the general Alexandrianism which it\\nshares with other writings, to the peculiar elevation of\\nthought characteristic of this Gospel. The creative\\nagency of the Logos is here characterised as vital, not\\nmechanical. If we insert the connecting thought, it\\nreads This agency in creation is due to the fact that\\nthe Logos has life in himself. The thought mounts\\nstill higher in the next clause, which states that what\\nwas life in the rest of creation becomes light in the\\ncase of men. That is, life in general becomes here\\nthe special life which belongs to man, intelligence and\\nspiritual nature.\\nBut as we have seen, the peculiarity of Christian\\nAlexandrianism is the incarnation of the Logos. The\\nWord became flesh. This does not denote enshrine-\\nment of the Logos in a human body, but the humanis-\\ning of the Logos. And it is evident that this includes\\nthe shrinkage of the Logos to the spiritual dimensions\\nof humanity. For wherever supernaturalism is attrib-\\nuted to our Lord, it is said to be due, not to the Logos\\nwith which he is identified, but to the Father or Spirit,\\nas in the case of other men. At the beginning of his\\nministry this Gospel, like the Synoptics, represents the\\nSpirit as abiding on him.^ He that receives his testi-\\nmony has put his seal on this, that God is true, be-\\ncause God gives not the Spirit by measure.^ So he\\nis incessant in his declaration that his teaching was\\nnot his own, but his who sent him.^ His authority\\nto lay down life and take it again is a commandment\\nreceived from his Father.* The Son does what the\\nFather shows him,^ and what the Father commands.\u00c2\u00ae\\n1 1 32, 33.\\n2 3 34.\\n3 7 16 8 26 12 49, 60.\\n4 10 18.\\n6 6 19, 20.\\n6 14:31.", "height": "3536", "width": "2308", "jp2-path": "biblicaltheology00goul_0208.jp2"}, "209": {"fulltext": "THE JOHANNEAN TEACHING 185\\nHe has life in himself, by which is meant power to\\nimpart life, but it comes from the Father, with whom\\nthis power originally rests.^ This involves judgment,\\nbut this also comes from the Father the Son judges\\nas he hears.^ When he announces that his flesh\\nis true food, he bases it on the fact that the living\\nFather sent him, and he lives because of the Father.^\\nThe proof that he is the Son of God is the works of\\nthe Father, which show the Father in him. At the\\nresurrection of Lazarus, he thanks the Father for\\nhearing him.*\\nBut there is one element in this human life which Thepre-\\nis entirely peculiar to this Gospel. While the life is i^Ji^an life\\nthus human, owing its peculiar qualities to divine\\nreenforcements that are not part of itself, at the same\\ntime our Lord has a memory of his heavenly exist-\\nence. His knowledge of heavenly things is not an\\nintuition, but a memory. There is no veil between\\nthe two lives the consciousness is continuous.^ John\\nthe Baptist makes this the difference between himself\\nand Jesus. His origin was earthly, and as such he\\nspeaks from the earth. That is, his knowledge of\\nheavenly things would be due to inspiration, or intui-\\ntion, like the astronomer s knowledge of Saturn when\\nhe had calculated its existence. But Jesus knowledge\\nwas what he had seen and heard, the knowledge of\\nthe planet given him by the telescope.^ At the same\\ntime, this is connected with the other knowledge. It\\nis in this very passage that his knowledge of the\\nthings of God is attributed to the unstinted gift of\\nthe Spirit.^\\nThis means that man, qua man, even supposing that-\\nhe is the incarnate Logos, would have no such memory\\nthe veil would be there else there would be no incar-\\n15:21-29. 8 6:57. 5 11:41. 7 3:81,32.\\n2 5:21, 22, 30. 10 37, 38. 3 13. 83; 34,", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0209.jp2"}, "210": {"fulltext": "186 NEW TESTAMENT THEOLOGY\\nnation. But the Spirit would bring to him the knowl-\\nedge of heavenly things, as to other inspired men.\\nAnd he would recognise it as something he had\\nknown before, which other men would not. Omni-\\nscience would not result, therefore, but such verification\\nof his intuitions as would come from his recognition\\nof them as parts of a previous consciousness.\\nThe equality This writing claims for Jesus equality with God.\\nwHh God!^ This claim rests on his calling God tov Trarepa lSlov, that\\nis, Father in the proper sense, involving divinity, as\\npaternity always involves transmission of generic\\nquality.^ Animal begets animal, man begets man,\\nGod begets a divine Son. But it must be remembered\\nthat this sonship rests on an incarnation, and that this\\ninvolves modification of the general thought.\\n1. It is not the Father, primary source of all things,\\nwho is incarnated, but the Logos, who becomes the\\ndivine agent in creation, the One through whom all\\nthings came to be, and who is himself derived from\\nGod, an hypostatising of the divine thought.\\n2. In the incarnation the Logos is humanised, so\\nthat his representation of the Father in being, spirit,\\nand act, is not attributed to the incarnation of the\\nLogos, but to the indwelling of Father and Spirit, as\\nin the case of other inspired men. But now, inasmuch\\nas this capacity for God is characteristic of men as\\nsuch, the incarnation procures for Jesus the perfec-\\ntion of his humanity.\\nTherefore, when he is charged with making himself\\nGod, his answer does not justify the assertion of divin-\\nity in the unqualified sense in which his enemies\\nattributed it to him, but is to the effect that he asserts\\nit of himself only in the qualified sense in which it is\\nnot blasphemy. The Old Testament calls the rulers\\n1 5 18.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0210.jp2"}, "211": {"fulltext": "THE JOHANNEAN TEACHING\\n187\\nSon of God.\\nof the people gods, on the ground that they, being\\nrulers under a theocracy, represented God they were\\nmen to whom the word of God came, making them\\nadministrators of a divine law.^ Jesus, on the con-\\ntrary, had been consecrated and sent into the world,\\nand represented God, therefore, in a sense which they\\ndid not. They were official members of a theocracy\\nand represented God as the administrators of a divine\\nlaw: he was personally consecrated to his work by\\nGod himself, and commissioned by him. And yet he\\nhad called himself only Son of God, whereas they,\\nwith their merely official claim to divine authority\\nwere called gods. The thing that he claims for him- Jesus as the\\nself here, as justifying himself to be God s own Son,\\nwas this fact, that he represented God. He stood to\\nmen for God. This is essential to an understanding\\nof his position, for this is not an isolated statement,\\nbut is insisted on wherever this matter of his claim\\ncomes up. There is no mention of the Logos as the\\nsource of his divinity, but of the fact that the in-\\ndwelling of the Father in his humanity made what-\\never he did and was divine.^ This makes the seeing\\nof him and of the Father to be one and the same\\nthing. It is not a concession, but a claim, that his\\nteaching is not his own, but the Father s. Indepen-\\ndence is what has been claimed for him here, but he\\nconsiders that any approach to this would derogate\\nfrom his claim, instead of enhancing it.^\\nThe comprehensive answer of this Gospel to the\\nquestion as to what Jesus does for men, is that he\\ngives them life. This is in accordance with the state-\\nment of his creative work, which is attributed to the\\nlife which he has in himself.* This life is both spirit-\\nual and physical. The main statement of it is in 5\\nThe work of\\nour Lord.\\n1 10 33-38.\\n2 10 33-38.\\n8 7:16\\n*1:4.\\n12 49-50.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0211.jp2"}, "212": {"fulltext": "188\\nNEW TESTAMENT THEOLOGY\\nEternal life\\nvs. immor-\\ntality.\\n21-30, and in this passage verses 21-26, inasmuch as\\nthey make the bestowment of this life depend on an act\\nof judgment, refer to the spiritual life; but verses\\n27-28 denote a universal resurrection, which is evi-\\ndently physical, because indiscriminate. But in other\\npassages, the rising up at the last day is treated as\\nthe final step in the bestowment of eternal life, and is\\nrestricted to believers.^\\nThis conferring of life after death upon all, while\\nresurrection and the eternal life are restricted to\\nbelievers, is coincident with the Pauline statement.\\nBut in order to understand the predominance of the\\nspiritual element in this life bestowed by Jesus, we\\nhave to recur to the statement of the Prologue, that\\nthe life-giving power resident in the Logos was the\\nlight of men, meaning the source of the higher life\\nwhich distinguishes man from the brute, the faculties\\nof reason, judgment, intuition, moral sense, apprehen-\\nsion of God, and the like. That Jesus is the life of men\\nmeans, therefore, that he has the power of quickening\\nthese dormant faculties.\\nSonship as This statement, that the process is one of spiritual\\nt?on^o?faith. renovation, implying the death or dormancy of the\\nprevious state, is the meaning of the passage in regard\\nto the new birth,^ and of the passage which treats of\\nJesus as having life in himself.^ But owing to the\\npeculiar philosophy of this book, this doctrine, so\\nradical if we take it at its face value, becomes very\\nmuch modified. According to this philosophy, Jesus\\nbecomes a test of man s affinity for the truth, and\\nbelief in him, which is the condition of eternal life\\nbestowed by him, is possible only in those who are\\nalready children of light. There are various names\\nfor these contrasted states which produce belief or\\n16:39,40,44.\\n\u00c2\u00ab3;3-9,\\n8 6;21-27.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0212.jp2"}, "213": {"fulltext": "THE JOHANNEAN TEACHING 189\\nunbelief. Men are, for example, children either of\\nGod or the devil of light or darkness. Or more con-\\ncretely, they are doers of good or evil.^ This is pre-\\ncisely the opposite of the ordinary Christian truth,\\nthat belief in Jesus makes men sons of light or dark-\\nness. The doctrine of this Gospel is that the sonship\\nproduces the belief, instead of the belief the sonship.\\nIn like manner, the Spirit of truth, part of whose\\nwork is to convince the world, the world cannot\\nreceive, because it does not behold or know him.^\\nMen who are of the truth hear his voice. All this\\nmight be taken as meaning that men must be changed\\nbefore they believe. But the passage which makes\\nthe condition of belief doing ill or doing truth,\\nremoves this possibility. No, the evident teaching Pre-Chris-\\nis that previous to Christ s coming there were other e^nJ^g^o^\\nlike agencies, such, for example, as the law, or the good.\\nGreek philosophy, which divided men into classes,\\ndisclosing in them affinities either for good or evil,\\nand that when Christ came with the fulness of light,\\nmen were drawn to him, or repelled from him, accord-\\ning to their previous attitude toward the dimmer\\nlight that preceded him. This is very different\\nfrom the anthropology of the parables, according to\\nwhich human nature as such has this affinity for the\\ntruth. It is another reading of the parable of the\\nsower and of the tares, which deals with the second-\\nary truth that there are differences among men which\\ndetermine their present attitude toward the truth.\\nThe difference between the two is that the one goes\\non to the ultimate fact of the essential aptitude of\\nhumanity for the truth which the other denies.\\nUnder this general head, that the gift which Jesus\\nhas to bestow is life, come those passages which com-\\n13:19-21; 8:38-47. 14 17.", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0213.jp2"}, "214": {"fulltext": "190\\nNEW TESTAMENT THEOLOGT\\nJesus the\\nnourish-\\nment of\\neternal life.\\npare him to the various elements which feed life. He\\nis the bread of life/ the light of life.^ He is the vine,\\nof which the disciples are the branches.^ It is a curi-\\nous turn which is given to the statement that he is\\nthe bread of life, that, instead of allowing this to\\nremain as a general figurative statement of his min-\\nistering to the spiritual life of men, he explains it of\\nhis flesh, which he will give for the life of the world.\\nIn all probability this refers to the sacrament of the\\nLord s Supper. Its relation to the words of institution,\\nThis is my body, and This is the new covenant in\\nmy blood, is too obvious to be set aside. And this\\nbeing the case, there are two parts of its exposition\\nof the sacrament which command attention. The\\nfirst is the emphasis of the fact that the sacrament\\nis a ritual embodiment of the general truth that Jesus\\nis, especially in his death, the food of the spirit. His\\ndeath is not, according to this, a sacrificial appease-\\nment, a satisfaction for sin, in which case the eating\\nand drinking would be out of place. But, as the\\nsupreme good of life is to be found in self-sacrifice,*\\nJesus becomes, by this supreme act of self-sacrifice,\\nthe inspiration of the spiritual life, to which this\\ngives the key. The second fact is brought out in the\\nstatement which translates the eating and drinking\\ninto faith.* There is, therefore, nothing magical\\nabout the elements, which makes the mere eating a\\nmeans of grace, but the benefit depends on the faith\\nof which the eating and drinking are signs. As when\\nwe speak of drinking in beauty or truth, or say of\\nanything satisfying that it is meat and drink, so we\\nspeak of eating and drinking of our Lord s self-sac-\\nrifice.\\nThis accords strictly with everything that is said\\n1 6 32-59.\\n2 8 12.\\n8 15 1-8.\\n12 24, 25.\\nS6:35.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0214.jp2"}, "215": {"fulltext": "THE JOHANNEAN TEACHING 191\\nin this book regarding the death of our Lord. There The death of\\nis absolutely nothing implying divine appeasement,\\nwhile there is much which places the death of Jesus\\namong the things which contribute to the spiritual\\nlife of man. For example, in the passage just\\nquoted, the reason alleged why the flesh of the Son\\nof man is true food, is that he has life in himself,\\njust as the Father has life in himself, that is, a crea-\\ntive life, and in the case of man a life which is light.^\\nSo, when Jesus sees in the application of the Greeks\\nto see him a sign that the time has come for his glori-\\nfication, and that the glorification is to be through\\nhis death, the fact is put on the same general ground\\nas in the Synoptical discussion, viz. that to lose one s\\nlife is the only way to save it.^ It becomes thus a\\ngeneral principle, which brings his death under the\\ncommon laws affecting human life, and not into a class\\nby itself. He makes his cross, not that by which\\nGod is to be appeased, but by which men are to be\\nattracted.^\\nThe condition of this spiritual life is faith. This Faith the\\nis, primarily, belief in Jesus himself.^ But the reason this^ufe\\nalleged for this belief, and other statements about it,\\nare such as to emphasise the correspondence of Jesus\\nwith the eternal truth of things, and so make faith a\\nspiritual act, drawn forth by the power of truth to\\ncommand belief. The result of abiding in his word,\\nby which is meant a persistent belief in him, is knowl-\\nedge of the truth, and the truth sets free.^ He that\\nis of the truth hears his voice.^ On the other hand,\\nbecause he speaks the truth men do not believe him,\\nand they are of the devil, who is a liar from the\\nbeginning. Spiritual affinities decide both ways.\\nThe same thing is expressed figuratively when belief\\n11:3,4. 8 12 32. 8 31-36. 8 43-45.\\n2 12 23-26. 3 15-21. 6 is 37.", "height": "3536", "width": "2312", "jp2-path": "biblicaltheology00goul_0215.jp2"}, "216": {"fulltext": "192 NEW TESTAMENT THEOLOGY\\nin Jesus is identified with coming to the light.^ They\\nare exhorted, while they have light to believe in the\\nlight and he has come, a light, that they who believe\\nmay not walk in darkness.^ On still another side,\\nbelief is identified with appropriation of spiritual\\nfood.2 All this connects together not only belief and\\nreason, but also faith and its results. The effect of\\nfaith is almost invariably eternal life. But this con-\\nnection between faith and light, spiritual food and\\nthe like, means that it introduces them to those agen-\\ncies which produce and sustain this life. On still\\nanother side, faith recognises a representative side of\\nour Lord s manifestation. Belief in him is belief in\\nGod. He who believes in him has put his seal on\\nthis, that God is true, because he whom God has sent\\nspeaks the words of God.^ It is the one who hears\\nhis word and believes on him who sent him, who has\\neternal life.^ The work of God is to believe on him\\nwhom he sent.\\nFaith the It is an indication of the difference between the\\nSynoptical and the Johannean point of view^ that the\\nfourth Gospel declares that the work of God is to\\nbelieve on him whom he has sent.* It is the difference\\nbetween the personal and impersonal bent of the one\\nand the other. The subject of the one is the kingdom\\nof God, and of the other our Lord himself. Whenever\\nbelief is spoken of in the Synoptics, it is belief in the\\nglad tidings of the kingdom of God. But the spiritual\\nact which harmonises best with the idea of the king-\\ndom is not faith, but obedience. To be subjects of the\\nkingdom is the idea that it presents of human life.\\nAnd this is what the Synoptics emphasise. It is, to\\nwork of\\nGod.\\n13:15-21, 32-36.\\n6 3 31-36.\\n2 12 36, 46.\\n6 5 24 17 8.\\n8 6 26 sq.\\n7 6 29.\\n3 15, 16, 36 6 40, 47.\\n8 6 29.", "height": "3532", "width": "2296", "jp2-path": "biblicaltheology00goul_0216.jp2"}, "217": {"fulltext": "THE JOHANNEAN TEACHING 193\\nbe sure, an obedience which is both inward and out-\\nward, but primarily inward; but the essential idea is\\nobedience the standard is law.\\nOn the other hand, with the personal subject of the The natural-\\nfourth Gospel, faith becomes the equally natural de- ^^^^of faith,\\nmand. Jesus appears making a claim, which is in\\ndebate from beginning to end of the book, and his\\ndemand is therefore belief. There can be no doubt of\\nthe relative importance of the two. Belief is the in-\\nspiration of goodness, and when it is complete, its su^e\\nfruit is goodness. But it is not itself goodness. It\\nneeds to add to itself other qualities before it eventuates\\nin goodness. And it is the goodness itself that is the\\nreal goal, the ultimate divine command. This is ap-\\nparent from the relative position of faith and love in\\nthe Christian scheme, even as expounded by Paul.\\nFaith, hope, and love are to him the things that abide,\\nand the greatest of these is love. But love, Jesus\\nsays, is law.\\nBut while there is this emphasis on faith, there is Faith and\\nno opposition of faith and works. When our Lord\\ndeclares that his flesh is the food of the Christian life,\\nand that faith is the real partaking of it, he makes his\\nself-sacrifice to be the thing which imparts life, and\\nthereby gives the highest ethical quality to faith. And\\neverything the book says about the eternal life, and\\nabout the faith which is the condition of it, empha-\\nsises the same high ethical note. But besides this\\nethical quality of faith itself, there are passages which\\nmake obedience, rather than faith, the condition of\\nblessing. In one place obedience and faith are used\\ninterchangeably, obedience in the second clause being\\nsubstituted for faith in the first clause.^ In another\\npassage, eternal life is conditioned, not on belief, but\\no 1 3 36.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0217.jp2"}, "218": {"fulltext": "194\\nNEW TESTAMENT THEOLOGY\\nThe virtues\\nemphasised\\nin this\\nGospel.\\non keeping his word.^ In another passage, this con-\\ndition is not the merely general one of keeping his\\nword, but the hardest command of all, that a man hate\\nhis life.^ And service of Jesus is made identical with\\nfollowing him in his path of self-sacrifice. In the\\nlast discourse of Jesus with his disciples, love of him\\nis emphasised rather than faith, and obedience is made\\nthe test of love.^\\nThe virtues selected for mention and emphasis in\\nthis Gospel are self-sacrifice, humility,^ and love,^ the\\ntest of which is again self-sacrifice. We note in this\\nenumeration, first, its emphasis of self-sacrifice. It\\nmakes this the source of our Lord s spiritual power,\\nand imitation of it the condition of his blessing. Sec-\\nondly, we notice the comparative meagreness of the\\nlist. The great excellence of this book is the magni-\\nfying of the inner life, a life that has its roots in be-\\nlief of the highest things. Is there any possible flaw\\nin this conception? Yes, there is a subtle danger,\\nand it is the danger from which Christianity has suf-\\nfered from the beginning. There may be so much\\nattention given to the roots of things as to miss the\\nfruits. It is a great thing to be told that what Christ\\nbestows on us is life, and that this life has its roots in\\nfaith in Christ. But if the revelation does not go on\\nto tell us the meaning of this in terms of human rela-\\ntions and conduct, if life and faith do not turn their\\nlight upon our lives, and show us the things to do, this\\ngreat thing is after all defective. The meagre list of\\nvirtues in this book reveals just this defect. Thirdly,\\nthe love enjoined here is love of Christ s disciples for\\neach other. It is enjoined, too, as the new command-\\n1 8 51.\\n2 12 24.\\n3 14 15 15 10, 14.\\n6 51-58 J 12 24 sq.\\n6 13 1 sq,\\n6 13 34, 35 15 12\\n7 15 13.", "height": "3536", "width": "2344", "jp2-path": "biblicaltheology00goul_0218.jp2"}, "219": {"fulltext": "THE JOHANNEAN TEACHING 195\\nment, the hitherto undiscovered duty which our Lord\\nbrings out of the treasure house of his thought just as\\nhe is about to leave them, and when the flowering out\\nof his own life into its perfect beauty enables him to\\nsum up its lesson in a single word. And this is one\\nside of that beauty. The love of God and his Christ\\nbegets in us love of everything like them. It makes\\nus love beauty, goodness, truth, and every one in whom\\nthese things dwell. But if this is Jesus last word,\\nthen his last word is not the last word, and we shall\\nhave to seek for ultimate truth elsewhere. No, the\\none word which the Christ-life has to utter is love,\\nunlimited love, and its highest manifestation is not\\nlove of like things, but of unlike, the love of the right-\\neous God for sinful men. This Gospel says, Greater\\nlove hath no man than this, that a man lay down his\\nlife for his friends. Jesus says, Far greater love is\\nmine for I lay down my life for enemies.\\nCan we not see at last where this comparative study The suprem-\\nof the New Testament books is leading us? The (Jdsof^\u00c2\u00ae\\nsupremacy of those books which contain the words Jesus,\\nof Jesus himself is that they incorporate with the\\nother elements of the religious life the regulative\\nwill. Here, for instance, is the Gospel of the contem-\\nplative life, which, beholding as in a mirror the glory\\nof God, is changed into the same image from glory\\nto glory. The belief is that, with this beholding, life\\nwill take care of itself. Life will never take care\\nof itself. Among other things, after the most perfect\\nvision, it has to ask what aspirations, principles, af-\\nfections, belong to life, and then to cultivate the will to\\nembody these things. Here is the common defect of\\nall religions. They fail to marry religion to the com-\\nmon life. Christ did not stop short of this final word,\\nbut if we leave him for even the greatest of his disci-\\nples, we are in danger of missing it.", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0219.jp2"}, "220": {"fulltext": "196 NEW TESTAMENT THEOLOGY\\nThe Holy This Gospel contains the fullest statement about\\n^P^ the Holy Spirit to be found in the New Testament.\\nIn these writings throughout, he figures in the same\\ngeneral way as the immediate source of divine gifts,\\nof revelations and miracles, especially of those mani-\\nfestations of the divine in our Lord, and of that grace\\nin the regenerate man by which he resists the law of\\nsin, and brings forth the fruit of love, joy, and peace.\\nIn the book of Acts, Pentecost is introductory to the\\nwhole history, as the descent of the Spirit at the bap-\\ntism of our Lord is in the Gospels. The special part\\nof the Johannean exposition, as we should expect, is\\nthe relation of the Spirit to Christ, showing how the\\ntransfer of the centre of gravity from our Lord to the\\nSpirit is justified in a writing in which Jesus has\\nbeen the central figure. He takes the place of Jesus\\nas a helper to his disciples, and has this advantage\\nover him, that he is permanent whereas Jesus is only\\ntemporary.^ Owing to this fact, he will guide them\\ninto all truth, while Jesus at the last has many things\\nto say which they cannot bear.^ It is by Jesus own\\nact, and to subserve his purposes, that the Spirit is\\nsent. He represents not himself, but the Son, as the\\nSon in his turn represents the Eather. He takes of\\nthe things of Christ, to reveal to us, and he speaks\\nonly what he hears.* The coming of the Spirit is\\nreally Jesus own return to his disciples, so complete\\nis this identification of the two.\\nEscha- The eschatology of the fourth Gospel is very slight.\\ntology. What there is of it is of the same pattern as the New\\nTestament eschatology generally. But it is quite\\ncharacteristic that this book, with its tendency to\\nrationalise everything, should have little to say about\\na subject so prominent in other books of the New\\n1 14 16. 2 16 12, 13. 3 i6 7.\\n15 26 J 16 13-15. X4 16-24 16 13-24.", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0220.jp2"}, "221": {"fulltext": "THE JOHANNEAN TEACHING 197\\nTestament. The general teaching of the book is that\\nthe final award is life. But life is not a thing for\\nwhich one has to wait he who believes has it already.\\nAnd on the other hand, he who does not believe is\\ncondemned already, because he has not believed. As\\nthese two awards are made in this life, so the judg-\\nment on which they are based belongs to the same\\ntime, the impressive present of this book.^ Yet there\\nis a last day, and at that time Jesus consummates\\nhis gift of eternal life by raising up those who be-\\nlieve.^ He raises all men alike also,^ but there must\\nbe some special sense in which he raises only believers.\\nAYhile the essential thing which he bestows is im-\\nmediate, the future contains what the present does\\nnot. And while the word is not used, it is evident\\nenough that this future reward is, as usual, heaven.\\nThat is the meaning of the many mansions, and\\nof the prayer, that his disciples might be with him.^\\nIt is a good lesson in the art of discriminating Paul and the\\nbetween the different writers, to notice how Paul puts ^gj^^^\\nthe essential salvation into the future, and calls the\\npresent gift of the Holy Spirit simply a pledge, while\\nthis book dwells only slightly on the future, and\\nemphasises the immediateness with which whatever is\\nessential in salvation follows belief. Only one thing\\nis said about Jesus own coming, except what has\\nalready been pointed out as identifying his coming\\nwith the Holy Spirit. And while this one thing\\nthe possible tarrying of the beloved disciple until the\\ncoming of Jesus is enigmatical, it agrees with the\\nteaching of the New Testament generally as to his\\ncoming in the near future.^\\nThe attraction of this book, which leads many\\ntheologians to put it at the head of the list of New\\n1 3 16-21.\\n8 5 29.\\n6 17 22-26.\\n2 6 39, 4\u00c2\u00bb.\\n4 14 1 sq.\\n21 22, 23.", "height": "3532", "width": "2316", "jp2-path": "biblicaltheology00goul_0221.jp2"}, "222": {"fulltext": "198 NEW TESTAMENT THEOLOGY\\nThe spirit- Testament books, is its exaltation of the person of our\\nthe^fourth Lord on the one hand, and its spirituality on the other.\\nGospel. But it needs to be clearly understood just what gives\\nit this character. Both its doctrinal treatment of\\nChristology and its spiritual method have their roots\\nin Alexandrianism. And Alexandrianism is a very\\nspecialised scheme of thought, no mere general spir-\\nitual attitude of mind, but a very definite philosophy.\\nFor example, in this philosophy, the essential thought\\nunderlying everything else, but especially its doctrine\\nof the Logos, is the transcendence of God. He not\\nonly transcends the universe, but he necessarily trans-\\ncends it. Hence the essential thing, next to this\\ntranscendence, is mediation. Something must bridge\\nover this gap, and the mediating agency must on the\\none hand be an emanation from God, not a creation,\\nsince the agent of creation must be outside of it and\\non the other hand it cannot be God himself, since the\\nold difficulty of transcendence and incommunicability\\nwould return. Again, while God is himself trans-\\ncendent, it is equally necessary that the mediating\\nLogos be immanent. The difficulty with which we\\nstart does not belong to a purely transcendent scheme,\\nin which God fashions his material like a carpenter,\\nor a sculptor, but the creative agency must be life, and\\nlife of course, as a matter of observation, sits within, is\\nno external artificer. It is just because creation is an\\nimmanent process that a transcendent God cannot be\\nthe immediate agent of it. Immanence as the actual\\nprocess of creation is one of the dicta of this philoso-\\nphy, and its first problem, therefore, is the reconcilia-\\ntion of this with the transcendence of God. Of course\\nincarnation involves immanence, as well as creation,\\nand therefore it is the Logos that becomes incarnate\\nin the Messiah. For this is where Alexandrianism\\nand Christianity come together. Christianity was not", "height": "3536", "width": "2356", "jp2-path": "biblicaltheology00goul_0222.jp2"}, "223": {"fulltext": "THE JOHANNEAN TEACHING 199\\nin search of a philosophy of creation^ when it adopted\\nAlexandrianisin, it was looking for a philosophy of\\nincarnation. There was no doubt that Jesus was\\nobject to God; his praying, and his title, Son of God,\\nshow this. Was there any way in which he could\\nbecome subject Alexandrianism becomes contribu-\\ntory to Christian thought because its hypothesis of the\\ndivine idea, or word, of creation met this need.\\nBut the doctrine of the Holy Spirit in the fourth The Son and\\nGospel is not, directly at any rate, the product of the fourth\\nAlexandrianism. The Logos is himself the immanent Gospel,\\nprinciple in God. He indwells in man, as well as in\\ncreation. The life is the light of men. But it is\\nevident that the Spirit is in the last analysis the\\nimmanent principle in Christianity. The reason for\\nChrist s statement that the coming of the Spirit\\nwould more than make up for his own departure is\\nprobably, from the whole spirit and character of the\\nbook, that he compares the indwelling of the Spirit\\nwith his own companionship. He dwelt with the\\ndisciples; the Spirit dwells in them. There are two\\nconsiderations which will help us to clarify this some-\\nwhat difficult matter of the relations of the Son and\\nSpirit in a book in which they are drawn out as they\\nare here. (1.) The Logos is in its very idea a principle\\nof incarnation, rather than immanence. It is, in its\\noriginal meaning, act, rather than part, in God. It is\\nthe divine thought, not the divine mind, that is hypos-\\ntatised. And the property of thought in the process\\nof creation is incarnation strictly, rather than imma-\\nnence. The Logos is hypostatised, and endowed with\\ncreative life, but it is thought, rather than mind, that\\nis so hypostatised. The incarnation is thus not an\\nisolated fact. It is really the process of creation,\\nwhich is a continual incarnation of the divine thought,\\nand it is this which culminates in the Messianic incar-", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0223.jp2"}, "224": {"fulltext": "200\\nNEW TESTAMENT THEOLOGY\\nThe Incar-\\nnation vs.\\ndivine im-\\nmanence.\\nThe practi-\\ncal import-\\nance of the\\nLogos phi-\\nlosophy.\\nnation. The Spirit, on the other hand, is strictly th6\\nprinciple of immanence in the Divine Being. Human-\\nity is, in this system an incarnation, as are trees and\\nanimals on the one hand, and our Lord on the other.\\nBut, besides the incarnation, which is the beginning\\nof life in both man and the Son of man, the represen-\\ntation of this book is that there is a continual indwell-\\ning of God, and the principle of this indwelling is the\\nSpirit. It is this distinction of incarnation and\\nimmanence which differentiates Christian Alexandri-\\nanism, as represented in this book, from Alexandrian-\\nism proper, and it is this also which enables us to\\ndifferentiate the functions of the Son and the Holy\\nSpirit. (2.) The second consideration is, that our Lord\\nhimself becomes identified in the fourth Gospel with\\nthe Logos of which he is the incarnation, as he is\\nnowhere else. He speaks the things which he has\\nheard in heaven, he prays the Father that he may\\nbe restored to the glory that he had with him before\\nthe world was, and he promises to send the Spirit.\\nOwing to this identification, the two are identified in\\nthe thought of men, so that it is the incarnate Logos,\\nthe Christ, of whom men inevitably think in this con-\\nnection. He becomes the object lesson, the Deus in\\npetto, through whom the unknown God becomes known\\nto us.^ It is thus not the principle of incarnation, the\\nincarnating Logos, but the incarnate Logos himself,\\nwho comes to us in the Christ, and it is properly not\\nimmanence but incarnation that we associate with him.\\nBut while this philosophy of the Divine Being is\\nthus speculative in its main interest, its occasions are\\nintensely practical. Jesus dwelt in the thought of his\\nfirst disciples as one with whom they had associated\\nhere, and who ruled things in this world after his\\n1 1 18.", "height": "3536", "width": "2328", "jp2-path": "biblicaltheology00goul_0224.jp2"}, "225": {"fulltext": "TBIS JOB ANNE AN TEACHING 201\\ndeparture into heaven, on both sides an objective\\nrelation. To Paul, who had not this association, he\\nbecame a mysterious being, who dwelt in the Christian,\\nand the Christian in him, but one in whom the incar-\\nnation of the divine figured only slightly. The human\\nlife of Jesus, in which he embodied the divine, and\\nrevealed to men finally what God is, is only now\\nbeginning to occupy the place in Christian thought\\nwhich belongs to it, because that thought has been so\\nlargely Pauline. The Johannean thought has this\\ndistinction, that it combines the two. Jesus is to\\nmen life, light, food, drink, things which involve both\\nincarnation and immanence, since it is only by his\\nembodiment of essential divine qualities, that he can\\npossibly fulfil these supreme spiritual ofiices for men,\\nand on the other hand, a personal indwelling is the\\ndivine method of communicating these gifts. But\\nthe actual indweller is the Holy Spirit, who takes of\\nthe things of Christ and reveals them to us. This\\ntext on the one hand, and the statement, He who\\nhas seen me has seen the Father, sum up for us the\\ntheology of the fourth Gospel, giving us its three\\nconstituent parts transcendence in the Father, incar-\\nnation in the Son, and immanence in the Holy Spirit.\\nBut the vague impression of spirituality left by the The doctrine\\nbook needs to be replaced by definite ideas still more\\nin regard to its doctrine of men and redemption. The\\nfeeling that New Testament theology has its culmi-\\nnation in this book, is so far from the book s own\\ndepressing view of human nature that it shows better\\nthan anything else could the need of clear and definite\\nviews of the progress of doctrine in the different parts\\nof Scripture. The world in this book is essentially\\nevil. Moreover, it is finally evil, it is an impracticable\\nworld. And yet we shall miss the true value of this\\nbook, if we see in this pessimism anything peculiar,", "height": "3536", "width": "2252", "jp2-path": "biblicaltheology00goul_0225.jp2"}, "226": {"fulltext": "202 NEW TESTAMENT THEOLOGY\\nrather than something in a sense common to the\\nsituation. The situation was depressing for a lover\\nof his kind, and election, not universalism, was the\\nonly inference possible. The time given to do all that\\ncould be done for the world was already past at the\\nwriting of this book. The end had not come yet, but\\nin the First Epistle the writer speaks of this as the\\nlast time. And although Paul had skimmed over\\nthe Mediterranean world, and the intervening period\\nhad added some little to this result, the coming of\\nthe Lord, now expected at any time, would find a\\npractically unconverted world.\\nPessimism This would not disturb so much a person holding the\\nas to the Jewish Messianic view, but to one who regarded the\\nMessiah and his work in the spiritual light of this\\nGospel, the higher ideal only darkened the reality.\\nAs at the present time, when the externals of the\\nChurch tell so different a story from its effects on\\nsociety, its results in the actual bettering of human\\naffairs so at that time, if the work of the Messiah\\nwas spiritual in the absolute sense of this book, it\\nwas evidently a work, not for the world, but for an\\nelect people whom the Messiah chose out of the world.\\nTo make the situation still worse, the essential feature\\nof this winding up was a final judgment, in which\\nthe question was, not what the Messiah had been\\nable to accomplish for men, but what the attitude\\nof the world toward him revealed about the world.\\nAnd the only answer possible was, that it was an\\nimpracticable world. If only the time could be\\nextended, either here or beyond, there would be no\\nincompatibility between the great work that Christi-\\nanity proposed for itself, and the time allotted to it.\\nBut, as it was, the situation itself is furnished by the\\n1 IJn. 2 18.", "height": "3536", "width": "2316", "jp2-path": "biblicaltheology00goul_0226.jp2"}, "227": {"fulltext": "THE JOHANNEAN TEACHING 203\\nfacts, and this book attempts to find a place for it in\\na reasonable world. And since the possibility of any-\\nthing but extreme grace in God disappears with the\\nadvent of our Lord, the only explanation is an irre-\\ndeemable world. This is, therefore, the view which\\nthis book necessarily takes of humanity. As such, it\\nis hopeless, and there is hope for only a few chosen\\nout from it. But why chosen Ultimately of course,\\nbecause of their faith in Christ. It is only this which\\nfinally makes them sons of God.^ But men are already\\nclassified before this. They have aptitude for this\\nbelief, or, on the other hand, a general inaptitude for\\ntruth, which makes this belief impossible to them.^ It\\nis men already classified as good or evil, who come to\\nthe light or refuse to be put to the test by it. It is\\nbecause men are already Christ s sheep that they hear\\nhis voice, while those who are not his sheep cannot\\nhear. Even when the Spirit comes, whose ofiice it is\\nto convince the world, the world cannot receive him.\\nFinally, bad men are children of the devil, who was a\\nliar from the beginning, and how can they be expected\\nto receive the truth It is only necessary to finish\\nthis picture by adding that this is true of mankind\\ngenerally, to make it a gloomy showing for humanity.\\nBut this, or something like this, was necessary to\\nrationalise the situation to one thinking that he stood\\non the confines of this world, immediately facing a\\njudgment which disposed of men finally. The writer Justification\\njustifies it by the presence in the world, first of our ^^^^^^^^^\\\\f^\\nLord himself, and then of the Spirit. His idea is, evi-\\ndently, that in them God is giving the world its last\\nchance. The Logos before his incarnation has been in\\nthe world, the light shining in the darkness, but the\\n1 1 12 3 15 sg. 12 36.\\na 3 19-21 6 65 7 17 8 44 10 26 sg. 14 17 17:9,\\n14-16.", "height": "3536", "width": "2252", "jp2-path": "biblicaltheology00goul_0227.jp2"}, "228": {"fulltext": "204 ISfEW TESTAMENT THEOLOGY\\ndarkness apprehended it not. Then comes the incar-\\nnation, revealing to men, as the law and the immanent\\nLogos could not, the graciousness and truth of God.\\nBut they did not receive the incarnate Word. Finally\\ncame the Spirit, whose office was to convince the\\nworld, but the world could not receive him. And now\\nthe writer stands at the end of things and for the\\nworld at large, the end is as the beginning. The\\nworld s treatment of the creative Word is simply a\\nprophecy of its treatment of the incarnate Word, and\\nof the Spirit, and the result of the whole process is\\nthe condemnation of the world. It. could not be\\nhelped, it was self-condemned from the beginning.\\nIt is an impracticable world.\\nThis result was not unexpected to a Jew. The idea\\nof a divine election, not of a world redemption, was\\nnot new to him. Christianity had changed the terms\\nof the election from nationality to the spiritual condi-\\ntion for which the elect nation stood. The elect were\\nno longer Jews, but believers out of every nation.\\nBut the idea of election stood as the divine programme\\nof the world. An elect few were the final vindication\\nof the theocracy.\\nThe three In affixing the values of this New Testament book,\\nacteristicsof ^^^^e three things are to be especially remembered\\nthe Gospel. (1.) That it insists on transcendence, incarnation, and\\nimmanence, as three steps in the self-revelation of\\nGod; or rather, on incarnation and immanence as two\\nsteps in the self-revelation of the otherwise transcen-\\ndent and incommunicable God. (2.) That it dwells on\\nthe spiritual office of Christ and the spiritual meaning\\nof redemption. (3.) That it is forced, by the universal\\nbelief of the first century in the coming of the final\\njudgment before the death of all of Christ s contem-\\npories, to despair of the world s salvation.", "height": "3536", "width": "2376", "jp2-path": "biblicaltheology00goul_0228.jp2"}, "229": {"fulltext": "CHAPTEE III\\nTHE FIRST EPISTLE OF JOHN\\nThere would have been little necessity to treat this The author-\\nepistle separately from the fourth Gospel, if it were th?fourth\\nnot one of the absurdities of criticism to deny their Gospel,\\ncommon authorship.^ For while there may be a possi-\\nbility that two writings so different as Galatians and\\n1 Timothy should come from the same person, there is\\nno psychological possibility that two writings so alike\\nin their unique doctrine and style as the First Epistle\\nand the Gospel of John should come from two persons.\\nThe peculiarity of the style is as marked, for example,\\nas that of George Meredith. Nobody else in the whole\\nhistory of literature ever wrote after this unexampled\\nfashion. A style in which there is absolutely no prog-\\nress, but a continual recurrence cf theme, and com-\\nbining this peculiarity with a very marked distinction\\nand elevation of thought, and beyond this, a peculiar\\nway of combining these and other characteristics, is\\ninimitable. Then, too, this likeness of theme and\\n1 On the authenticity, date, etc., of First John, see Salmond,\\nArt. Epistles of John, Hastings Diet.; y^Qi^s., Introduction\\nto the N. 3 II, 174-197 Holtzinann, Einleitring in das N. T.,\\n475-481 Zalm, Einleitung in das N. T., II, 5C4-57C Gloag,\\nIntroduction to the Johannine Writings, 215-263 Westcott,\\nThe Epistles of John Weiss, Die Briefe des Apostels Johannes,\\n(Meyer series) Liicke, Kommentar ilher die Schriften des Evan-\\ngelisten Johannes; Haupt, The First Epistle of John Bacon,\\nIntroduction, etc., in this series. On the teaching of the Epistle,\\nsee bibliography under Gospel of John.\\n206", "height": "3532", "width": "2260", "jp2-path": "biblicaltheology00goul_0229.jp2"}, "230": {"fulltext": "206 NEW TESTAMENT THEOLOGY\\nphraseology is unmistakable. The Word which was\\nfrom the beginning with the Father, whose essential\\nquality is life, and which was manifested unto us, is\\nthe starting point of both writings.^ The manifes-\\ntation is a coming in the flesh in both.^ Christ is not\\nonly life but light. Only, in the epistle, his office as\\nsuch is not only to become the light of men, but to\\nshow that God is light.^ The irreconcilableness of\\nthe world in what is recognised as the last time, and\\nthe resulting doctrine of election instead of a world\\nredemption, is coincident with the pessimism of the\\nGospel.* The emphasis on love, and the title given it\\nof a new commandment, and on the other hand the\\nrestriction of this to love of the brother are the same\\nin both writings.^ The emphasis of the spiritual\\nmeaning of redemption is the same. The incompati-\\nbility of belief in Christ with sin, and the identifica-\\ntion of the love of God with the keeping of his\\ncommandments, is the dominant note of this book.\\nThe witness of the Spirit, the gift of the Spirit, and\\nthe inward anointing with the Spirit, are the same in\\nboth writings.^ Throughout, this is no mere harmony\\nof teaching, but the constant recurrence of the same\\nphraseology, a phraseology which is unique among\\nthe books of the New Testament.\\nThe subject The subject of the epistle is the revelation of God\\n^i.l^^c Christ, and the obligation which this lays on the\\nChristian. The agent of the revelation is not simply\\nthe historical Christ, but the Word which was from\\nthe beginning, and was manifested to us.^ The sub-\\nstance of the revelation is that God is light, unmixed\\n1 Jn. 1 1-14 IJn. 1 1-4.\\n2 Jn. 1 14 1 Jn. 4 2, 3. 8 i Jn. 1 5-7.\\n*lJn. 2:15-17; 3: 1, 13 4 4, 5 5 4, 6, 17.\\n6 IJn. 1 15-17.\\n6 3 24 4 13 5 6 sg. 2 20, 27. M 1-4.\\nepistle.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0230.jp2"}, "231": {"fulltext": "THE FIRST EPISTLE OF JOHN 207\\nlight, and the obligation that this lays on the believer\\nis, that he walk in the light. The effect of this is to\\ncreate a fellowship of children of the light, this note\\nof fellowship being emphasised throughout the epistle.\\nBut this does not mean the absence of sin the effect\\nis rather the forgiveness of sin, and the purification of\\nthe believer, through the death of Christ. He is the Propitiation,\\npropitiation for our sins, a propitiation which is not\\nconfined to us, but extended over the world. But the\\nwriter evidently sees that the forgiveness and expia-\\ntion of which he speaks may be taken unspiritually,\\nas if God could be rendered propitious to any one\\nwhose conduct does not please him, but who pleads\\nmerely an objective expiation. No, the propitiator\\n^Gomes with commandments in his hands, and it is use-\\nless for any one to plead a knowledge of him which\\ndoes not involve keeping these commands.^\\nBut the propitiator brings not only commands, but Ethics.\\nan example for men to follow.^ Moreover, these gen-\\neral ideas of command and example need specialising.\\nThere is one commandment which stands to the front,\\nthe command to love, not the strange world, but\\nthe brethren. There is room for a little doubt here\\nwhether brother is confined to the members of the\\nChristian community, but the use of the collective\\nterm, the brethren removes this small doubt.^ Also\\nthe use of the reciprocal pronoun which evidently\\nincludes only those who exercised the faith of the first\\nclause.^ Another passage limits the terms still more\\nexplicitly, making love of God, who begets in us a new\\nlife, show itself in loving others who are also begotten\\nof him.^ With these is contrasted the world, which\\nthey are bidden not to love.^\\n1 1 6, 6. 8 2:6. 63. i4_io. 75.1.\\n21:7-2:0. 2 15-17 2 7-11. 63.23. 8 2:15-17.", "height": "3532", "width": "2328", "jp2-path": "biblicaltheology00goul_0231.jp2"}, "232": {"fulltext": "208\\nNEW TESTAMENT THEOLOGY\\nBelievers The situation is a peculiar one, and requires careful\\nworld!^ statement. Tlie quality which distinguishes believers\\nfrom the world is love, and, therefore, the love which\\nthey have for each other is the love of lovers, and the\\nrepugnance which they have to the world is repug-\\nnance against haters. This is all a legitimate mani-\\nfestation of the Christian spirit. But there is another\\nsense in which they are to love the world, and the\\ndifficulty with this epistle, as of the fourth Gospel,\\nis that, when it comes to emphasise the thing in man\\nwhich manifests the light, it is not this love of human-\\nity as such, but the love only of those possessing the\\nsame spirit as themselves. Like the same limitation\\nin the fourth Gospel, this is a result of the supposed\\nsituation at the end of the world, and of regarding\\nthat as the end of the human probation. It does not\\nresult from any limitation in the love and grace of\\nGod, but from the incorrigible evil of the world.\\nLove, certainly as an active principle, ceases with\\nthis finality anywhere. Eor example, we are not sup-\\nposed to love the devil, and this book and the fourth\\nGospel both regard the world, with the slight excep-\\ntion of the little company of believers, as children of\\nthe devil.\\nAntichrists. The sign that it is the last hour is the existence of\\nantichrists. These are men who incarnate the spirit\\nof hostility to Christ, while professing Christianity.\\nThe writer refers to the prophecy of one whose coming\\nis the sign of the very last time. These antichrists\\nare inferior incarnations of the same spirit whose\\npresence in the world is a sign of the immediate com-\\ning of the Antichrist, of whom they are the fore-\\nrunners. These are the first heretics, that is, men\\nprofessing Christianity, but denying what are regarded\\nas its essential features. The point of their heresy is\\na denial that Jesus is the Messiah. Of course, in its", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0232.jp2"}, "233": {"fulltext": "THE FIRST EPISTLE OF JOHN 209\\nordinary sense, this would make them not heretics,\\nbut unbelievers. It is a constructive unbelief, a belief\\nwhich is a virtual unbelief. Moreover, this unbelief\\nin the Son constitutes a virtual denial of the Father.^\\nIt is easy to identify this heresy by the statement, The heresy\\nthat this is he who came not by water only, but by attacked,\\nwater and blood. Cerinthus maintained that the man\\nJesus and the heavenly Christ were two persons, of\\nwhom the latter descended on the former at his bap-\\ntism, and left him before his crucifixion, since it was\\nimpossible that the Christ should suffer. Over against\\nthis, the writer makes the statement that Christ was\\nmanifested in the death, as in any part of the life\\nof Jesus. Moreover, this error eliminates from the\\naccount the agency of the Spirit in the life of Jesus,\\nsince it substitutes the Christ for the Spirit at the\\nbaptism. This occasions the statement that there are\\nthree witnesses to the identity of the man Jesus with\\nthe eternal Christ, viz. the Spirit, and the Water, and\\nthe Blood.^ These heretics were characterised not\\nonly by this specific error, but by practical and prin-\\ncipled antinomianism, which allowed men to neglect\\nworks of the law, and yet to contend that they were\\nwithout sin, since they believed. Hence the appar-\\nently needless statement, that sin is lawlessness,^ and\\nthe persistent return throughout the epistle to the\\nelemental truth, that for a man to profess fellowship\\nwith God, and yet walk in darkness, is to constitute\\nhimself a liar. The same opposition to antinomian-\\nism appears in the seeming truism, that he who doeth\\nrighteousness is righteous, after the example of Christ s\\nrighteousness.* The statement which follows, that\\nwhoever is begotten of God doeth not sin, is to be\\ntaken of the general conduct of the children of God,\\n1 2 18-23. 8 3:4.\\n2 3:7, 8, R.V. 3 7.", "height": "3532", "width": "2312", "jp2-path": "biblicaltheology00goul_0233.jp2"}, "234": {"fulltext": "210 NEW TESTAMENT THEOLOGY\\nnot as a statement of their absolute sinlessness.^ Nei-\\nther the birth from God, nor from the devil, which\\nare given as the roots of this righteousness on the one\\nhand, and of this unrighteousness on the other, is an\\noriginal state. In the Johannean theology, men are\\nby birth children of neither God nor the devil, but of\\nthe flesh, a natural state capable of transition into\\neither. In this state, men become subject to these\\nsupernatural influences of good or evil, and pass into\\none or the other fixed state. But while the flesh is\\nnot a fixed state, it has a bias toward evil, so that the\\nworld as such comes into the fixed state of evil, and\\nonly a small company pass into the fixed state of good\\nas the children of God. Men are represented as pass-\\ning out of death into life, out of sin into righteousness,\\nbut faith becomes impossible to him who once is be-\\ngotten of the father of lies, and on the other hand, a\\nlife of sin, not single acts of sin, becomes impossible\\nto the children of God.\\nLove as the The epistle passes now from righteousness in gen-\\nmark of the eral to love in particular, as the mark of the son of\\nGod. This love is limited as we have seen, but it\\nremains true that the characteristic of the Christian\\ncommunity is love, and of the outside world, hatred.\\nMoreover, this love is no fruitless sentiment, but in-\\ntensely practical. Just as he who is righteous doeth\\nrighteousness, so he who loves does loving acts. He\\nmust be ready, like Christ, to lay down his life for the\\nbrethren, and any one who professes love to God and\\nlooks with indifference on his brother s needs is a liar.^\\nFaith. But righteousness consists not only in love but in\\nfaith, a faith which brings the believer into mystical\\nunion with Christ, but which has its practical test once\\nmore in keeping his commandments.^ This belief is\\n13:9; compare 1:8. 23. io-24. 3 23, 24.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0234.jp2"}, "235": {"fulltext": "THE FIRST EPISTLE OF JOHN 211\\nsomething which has to be discriminated. There is a\\nspirit of error as well as of truth abroad in the world,\\nand some of those who profess to teach the faith are\\npossessed of the one, some of the other.^ The test is the\\nbelief in Jesus as the Messiah come in the flesh, not in\\nthe man Jesus who was in the flesh, and upon whom\\ndescended the eternal Christ between his baptism and\\ncrucifixion. This spirit of error is that of the Anti-\\nchrist, who is already in the world, not in propria per-\\nsona, but constructively, in these inferior embodiments\\nof the same heretical spirit. Here, therefore, is another\\nlimitation of the love which is to characterise them.\\nThey are to discriminate in this love, not only between\\nbelievers and unbelievers, but between true and false\\nbelievers.^ This leads up to the most radical statement Religion and\\nof the identity of the religious and ethical principle to ^^^^s-\\nbe found in the ]S ew Testament. Love is the ethical\\nprinciple of Christianity, and commonly the statement\\nof its relation to the religious principle, the dwelling\\nof the soul in God, is that the possession of the reli-\\ngious principle necessarily involves the possession of\\nthe ethical principle. But here we have the reverse\\nstatement, that to dwell in love is to dwell in God. A\\nman may seem to himself and to others a disbeliever,\\nbut if he has love for the law of his conduct, he is\\nreally no disbeliever, but a true dweller in God.^\\nThe only important remaining teaching is in regard The sin unto\\nto the sin unto death, for which men are not bidden to\\npray. Really, this is more puzzling than important.\\nThe writer is talking of the sins to which believers\\nare subject, and distinguishes between those which are\\nmortal and those which are venial. Evidently, the\\nsin that is mortal is the sin by which believers actually\\npass out of spiritual life into spiritual death, a lapse\\n1 4 1-6. M 6, 7. 4 16.", "height": "3528", "width": "2320", "jp2-path": "biblicaltheology00goul_0235.jp2"}, "236": {"fulltext": "212 NEW TESTAMENT THEOLOGY\\nback into the world. But inasmuch as life comes\\nthrough the faith or knowledge of God in Christ, the\\nsin unto death is conscious or constructive loss of that\\nfaith.\\nThis insistence on a correct belief in regard to the\\nsuperhuman side of Jesus nature and origin places\\nthis book among those in the New Testament in which\\npistis has been developed into gnosis^ belief into\\nknowledge. And especially the identification of sav-\\ning faith with this gnosis, making error in regard to\\nthis matter a constructive -unbelief, a lapse from faith,\\nand the men who teach it an incarnation of the spirit\\nof hostility to Christ, forerunners of the Antichrist,\\nindicates an advanced stage in the development of the\\nGnostic f aith.^\\n1 Cerinthianism and the Date of the Fourth Gospel.\\nThe date of the Johannean writings, which has been a matter of\\nthe convergence of a number of more or less convincing signs,\\nall of which leave the matter more or less in doubt, owing to\\nthe absence of any one sure sign, is fixed by the allusion to Ce-\\nrinthianism in the Eirst Epistle. As long as the heresy spoken of\\nwas treated in a vague way as a sort of Gnosticism, or with\\nslightly more definiteness as Docetism, no special value was\\nattached to it as a chronological datum (4:1-3; 6:6-8). But\\nCerinthianism is definite in both its marks and date, being\\nassociated with the one person whose name it bears. His\\nperiod marks the very close of the century, from 97 a.d., on.\\nThis would make the time of the opposing Johannean writings\\nprobably the beginning of the second century. If John himself\\nis their author, therefore, it would constitute a remarkable\\nliterary phenomenon, standing quite by itself in the history of\\nletters, being no more nor less than the production of writings\\nwhich are in the front rank of New Testament books by a cen-\\ntenarian. The association of them with John is not unwar-\\nranted probably, owing to the presence in them of his infiuence\\nand teaching. But probably their Alexandrianism is due, not\\nto John, but to the writer himself, who put the apostle s actual\\nteaching into this speculative form.", "height": "3528", "width": "2304", "jp2-path": "biblicaltheology00goul_0236.jp2"}, "237": {"fulltext": "SUMMARY\\nThe books of the New Testament are divided into The groups\\nthe following groups writings.\\n1. The Synoptic Gospels, giving the teaching of\\nJesus.\\n2. The early teaching of the Twelve, given in the\\nfirst twelve chapters of the book of Acts.\\n3. The Pauline Epistles, including Galatians, 1 and\\n2 Corinthians, Romans, Philippians, Philemon, and\\npossibly 1 and 2 Thessalonians.\\n4. The later teaching of the Twelve, including\\nthe Synoptical Gospels, James, 1 Peter, and the\\nApocalypse.\\n5. The Alexandrian Group, including (1) Ephesians,\\nColossians, 1 and 2 Timothy, Titus, Hebrews, 2 Peter,\\nJude, and (2) the Johannean Writings.\\nThe Synoptic Gospels belong to the later teaching Justification\\nof the apostles, not to the earlier teaching. This is ciassifica-\\nproved by the liberal attitude of these Gospels toward tio\u00c2\u00b0-\\nthe ceremonial parts of the Mosaic code, a liberalism\\nfrom which the apostles reacted in their early teach-\\ning. Ephesians and Colossians are not included in\\nthe Pauline writings because they are distinctly\\nAlexandrian in their teaching, whereas Paul was not\\nan Alexandrian, but a Pharisee in his theological\\nthought. (See 1 Cor. 1 17-3 23.) The wisdom\\nagainst which the apostle contends in this passage,\\nmeans an attempt to interpret Christianity in the\\nterms of a secular philosophy j and the only secular\\n213", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0237.jp2"}, "238": {"fulltext": "214 NEW TESTAMENT THEOLOGY\\nphilosophy applied to this use was Alexandrianism.\\nSee also Gal. 1 14, where Paul describes himself as a\\nzealous Pharisee.\\nThe Pastoral Epistles are classed as un-Pauline,\\npartly because of their Alexandrianism, but especially\\nbecause of their appeal to authority. The authority\\nappealed to is that of the Church, which implies a\\nunited Church, teaching one doctrine, whereas the\\nJewish and Gentile churches were divided in their\\ndoctrinal teaching.\\n2 Peter and Jude belong, by the character of their\\nteaching, to the Alexandrian group of writings, rather\\nthan the apostolic teaching. Their minute resem-\\nblance shows their interdependence, with the proba-\\nbility that Jude is the earlier of the two. 1 and 2\\nPeter are separated from each other by a verbal dis-\\nsonance which makes it impossible to refer them to\\nthe same author.\\nThe Johannean writings are all so persistently\\nconnected with the name of the Apostle John as to\\nmake it improbable that the connection means nothing.\\nProbably they were written by some disciple of John,\\nwho put his teaching, in regard to the Master, in its\\npresent Alexandrian form. The reference to Corinthi-\\nanism in the first epistle makes the probable date of\\nthis and the fourth Gospel in the beginning of the\\nsecond century (1 John 5:6-8).\\nThe teach- The teaching of Jesus has for its subject the king-\\ning of Jesus, dom of God. This kingdom, which to the Jews\\nmeant their national independence and greatness as\\nthe favoured people of God, Jesus spiritualised. To\\nhim it meant the spiritual rule of God in the hearts of\\nall men. This kingdom he came to establish, without\\nforce, by the persuasions of truth.\\nThe law of the kingdom, which in the Jewish view\\nwas a mixture of ethical principles and ceremonial", "height": "3516", "width": "2248", "jp2-path": "biblicaltheology00goul_0238.jp2"}, "239": {"fulltext": "SUMMARY 215\\nrules, he spiritualised, eliminating all the ceremonial-\\nism. The ethical principles he reduced to two: the\\nsupreme love of God and the equal love of your neigh-\\nbour and yourself. This law he enforced by showing\\nlove to be supreme in God, so that he makes it his\\nsupreme requirement of men.\\nThis spiritual teaching of Jesus the early apostles The teach-\\nmaterialised, reverting to the Jewish view of the eafiy^^^^\\nkingdom. They set up again the ceremonialism of disciples.\\nthe Mosaic code; they substituted force for persua-\\nsion, as the means of establishing the kingdom and\\nthey narrowed the scope of the kingdom, making it\\nJewish, instead of universal.\\nPaul revolutionised this materialistic teaching of Theteach-\\nthe Twelve, revoking again the ceremonialism taught\\nby them. In fact, he insisted that salvation was\\nimpossible under the law which had the effect of\\nmaking all men alike, Jews and Gentiles, sinners.\\nHe therefore substituted for the righteousness of the\\nlaw, the righteousness of faith. This faith, under\\nthe old dispensation, he made to be faith in God, and\\nunder the new dispensation the faith in Christ, espe-\\ncially in the sacrificial death of Jesus, which is the\\ndistinctive element in the Pauline teaching. He made\\nthe Gospel universal, and himself set out to convert\\nthe Gentile world.\\nThe universal sin of men he rationalised, tracing it\\nback to the sin of Adam, whose individual sin became\\na race sin. He also located sin in the body or flesh\\nof man, making it necessary to rehabilitate not only\\nman s spirit, but his bodily part as well. The restora-\\ntion of man s spirit he accomplished through the Holy\\nSpirit, and the restoration of the body he accomplishes\\nthrough the resurrection, which is not merely a rais-\\ning of the body, but its change and glorification.\\nThe element in this Pauline teaching which did", "height": "3532", "width": "2304", "jp2-path": "biblicaltheology00goul_0239.jp2"}, "240": {"fulltext": "216\\nNEW TESTAMENT THEOLOGY\\nPaulinism\\nand the\\nSynoptics.\\nJames\\nand the\\nApocalypse.\\nAlexandri-\\nanism in\\nthe N. T.\\naway with the ceremonialism of the law the early-\\napostles adopted as their own; but the rejection of\\nthe law as a whole they steadily opposed. The Sy-\\nnoptical Gospels, which came from the circle of the\\nTwelve, had their origin in this controversy, and were\\nintended to show by the authority of Jesus that obedi-\\nence to the law of God was not only a condition of his\\nfavour but, in the last analysis, the only condition of\\nthat favour. At the same time it was shown, also on\\nthe authority of Jesus, that the law was liberalised\\nand spiritualised, becoming a law of freedom.\\nThe Epistle of James, which belongs to the same\\ngroup of writings, though its authorship is uncertain,\\ntakes up the debate against Paul s doctrine of justifi-\\ncation by faith without the works of the law, and\\nshows that justification is by faith and works, with\\nthe emphasis on works. The Apocalypse, which is\\nalso of an uncertain authorship, engages in the same\\ncontroversy, and denounces, without any delicacy of\\nspeech, Paul s doctrine of liberty in regard to eating\\nmeat offered in sacrifice to idols.\\nAlexandrianism, which is a philosophy of the uni-\\nverse, teaches that creation is impossible to God, since\\nhe is spirit and the universe is material, and in the\\nGreek philosophy spirit and matter cannot mix. Crea-\\ntion, therefore, is through the agency of divine emana-\\ntions, which are God s creative ideas become personal,\\nand possessed of creative power. A lower order of\\nthese emanations is the angels who represent the\\nideas of individual things. In the early period of\\nChristian Alexandrianism, this lower order of divine\\nemanations was given a quasi-superiority to Christ,\\nas he is the agent of redemption, while they are the\\nagents of the higher work of creation. But in the\\nlater writings of this group, Jesus himself becomes\\nthe incarnation of the Logos, the supreme divine", "height": "3528", "width": "2296", "jp2-path": "biblicaltheology00goul_0240.jp2"}, "241": {"fulltext": "SUMMABY 217\\nemanation, who represents, not the ideas of individual\\nthings, but of the universe itself.\\nIt thus appears that the purely spiritual teaching of Conclusion.\\nJesus becomes in the hands of the Twelve a material-\\nised Jewish Messianism, in the hands of Paul, a return\\nin part to the spiritualism and catholicity of our Lord s\\nteaching, but, on the other hand, a mixture of theolo-\\ngising and priestism with that spiritual element; that\\nin the debate between Paul and the Twelve, the early\\nApostles went back to the teaching of our Lord, writ-\\ning the Synoptic Gospels to show his view in regard\\nto the matters under controversy and, finally, that in\\nAlexandrianism the Gospel underwent its last trans-\\nformation into a system of speculative philosophy.\\nAlmost everywhere in the writings of the New\\nTestament, however, no matter what their doctrinal\\npeculiarities may be, there is present a dominant ethi-\\ncal and spiritual note, derived from the teaching and\\ninfluence of Jesus, which was not able to keep out\\nelements of change and deterioration, but was able to\\nkeep everything in subjection to itself.", "height": "3532", "width": "2312", "jp2-path": "biblicaltheology00goul_0241.jp2"}, "242": {"fulltext": "", "height": "3492", "width": "2292", "jp2-path": "biblicaltheology00goul_0242.jp2"}, "243": {"fulltext": "INDEX\\nActs, early chapters, 51-57.\\nAlexandrian Period, N. T., 132-\\n213.\\nAlexandrianism. Colossians and\\nEphesians, 136-138; Hebrews,\\n162, 163; fourth Gospel, 198-\\n201.\\nAntichrists, 1 John, 208-213.\\nAntinomianisni, 1 John, 209-210;\\n2 Peter, 157.\\nApocalypse, 125-131; anti-Paul-\\ninism of, 125; author, 126;\\ncontents, 127, 128; Jewish\\nMessianism of, 128, 129; Uni-\\nversalism of, 129; atonement,\\nethical in, 130; composite\\nauthorship, 131.\\nAtonement, Apocalypse, 130;\\nHebrews, 171, 172.\\nBeelzebub, 35.\\nBible, differences between books,\\n1.\\nBiblical Theology, definition, 1.\\nChristology, of Synoptics, 34-39:\\nearly teaching of Twelve, 52,\\n53; Paul, 91-100; Philippians,\\n98-100; James, 115-116; 1\\nPeter, 122-123; Colossians, 136-\\n138; Ephesians, 139; Pastoral\\nEpistles, 149, 150; 2 Peter, 158-\\n159; Hebrews, 163-164, 166;\\nfourth Gospel, 183-187.\\nChurch idea, Ephesians, 141.\\nColossians, authorship, 134 her-\\nesy controverted, 135, 136; re-\\nply, 136-138; Alexandrianism\\nof both, 136-138.\\nDeutero-Isaiah, 4.\\nEcclesiasticism, in Pastoral Epis-\\ntles, 145, 150, 152.\\nEphesians. Christology, 139;\\nunity in Christ, 139; Christ,\\nhead of creation, universal\\nreconciler, 139-141 church\\nidea, 141.\\nEschatology, Synoptics, 44-48\\nearly teaching of Twelve, 56;\\nPaul, 84-90; 2 Peter, 157, 158.\\nEucharist, original idea, 33.\\nFaith, Synoptics, 16,17; James,\\n110-112 2 Peter, 154-156 He-\\nbrews, 170; fourth Gospel,\\n191-194 1 John, 210, 211 faith\\nand works, Paul, 58-65 James,\\n110-112.\\nFourth Gospel, 193, 1^)4; date,\\n212; contrast with Synoptics,\\n174-176 parallels between\\nfourth Gospel and Synoptics,\\n177-181; subject, 182; Logos\\ndoctrine, 183-185; Christology,\\n184-187; work of Jesus, 187-\\n194; faith, 191-193; faith and\\nworks, 193, liU; Holy Spirit,\\n196; Alexandrianism, 198-201;\\npessimism, 201-207.\\n219", "height": "3536", "width": "2304", "jp2-path": "biblicaltheology00goul_0243.jp2"}, "244": {"fulltext": "220\\nINDEX\\nGnosis. Pastoral Epistles, 146-\\n148; 2 Peter, 154-156.\\nGod, doctrine of, in Synoptics,\\n13-23; Jewish contribution to\\ndoctrine, 14; Fatherhood, 19;\\njudgments, 22 grace, 23; law\\nof love, 20.\\nGospels, doctrine of Synoptic, 1-\\n50.\\nHebrews, epistle to, 160-173; au-\\nthorship, 160; allegorism, 160-\\n162; object of epistle, 162;\\nAlexandrianism, 162, 163;\\nChrist s superiority to angels,\\n162-164; to Moses, 165; to Le-\\nvi tical priesthood, 166-168 sec-\\nond tabernacle vs. first, 168-\\n170; definition of faith, 170;\\nthe incarnation, 171 the atone-\\nment, 171-172.\\nHeresy, Colossians, 135, 136 Pas-\\ntoral Epistles, 146-148; 2 Peter,\\n157, 158;lJohn, 209, 210.\\nHoly Spirit, Paul, 80-83 fourth\\nGospel, 196.\\nHope, 1 Peter, 118-121.\\nIncarnation, Hebrews, 171.\\nJames, epistle, authorship, 101-\\n103 teaching, 109-117 relation\\nto Jesus teaching, 109, 110 re-\\nlation to Paul s teaching, 110-\\n112; law of liberty, 114, 115;\\nChristology, 115, 116.\\nJesus teaching, 1-50 doctrine of\\nGod, 1-23; Christology, 34-39;\\nMessianic kingship, 37, 38;\\nMessianic titles, 36 conception\\nof man, 40-43; eschatology,\\n44-48.\\nJesus, works of, in fourth Gos-\\npel, 187-191; effect of death,\\nearly teaching of Twelve, 53;\\nPaul, 74-79; 1 Peter, 121.\\nJewish literature, uncanonical, 2.\\nJohannean writings, 174-213;\\nfourth Gospel, contrast with\\nSynoptics, 174-176 parallels\\nbetween John and Synoptics,\\n177-181. See Fourth Gospel, etc.\\nJohn, first epistle, authorship,\\n205-206; subject, 206; ethical\\nemphasis, 207; Antichrists,\\n208-213: Cerinthianism, 209;\\nAntinomianism, 209-210 sin\\nunto death, 211, 212.\\nKingdom of God, Jesus teaching,\\n10-12, 24r-33; idea and form,\\n24; condition of membership,\\n24; obedience unforced, 25;\\nmethods of, parables, 25 law\\nof, 27-33 spiritual interpreta-\\ntion of law, 27-32,\\nLaw of liberty, 114, 115 of love,\\n21.\\nLevi tical priesthood, Hebrews,\\n166-168.\\nLogia of Matthew, 7, 8.\\nMessianic idea. 4.\\nMessianism, Jewish, early teach-\\ning of Twelve, 54, 55 Apoca-\\nlypse, 128-131.\\nMiracles of Jesus, significance,\\n14-16; relation of faith to,\\n16.\\nNew Testament books, groups of,\\n4,5.\\nPastoral Epistles, authorship,\\n144, 145; appeal to authority,\\n145 ecclesiasticism, 145, 151,\\n152 heresy attacked, 146-148\\nteaching ethical, 148, 149;\\nChristology, 149, 150 doctrine\\nof salvation, 150; doctrinal\\nsimplicity, 150, 151.\\nPaul, writings, 5; teaching of,\\n58-60 sin and law, 58-65 law", "height": "3512", "width": "2292", "jp2-path": "biblicaltheology00goul_0244.jp2"}, "245": {"fulltext": "INDEX\\n221\\nabolished, 59-62; substitution\\nof faith, 62; universal sin,\\nrationale, 63, 64; sin super-\\nficial, 65; righteousness of\\nfaith, 66-79; election, 71, 72;\\nJesus death, doctrine, 74-79;\\nHoly Spirit, 80-83; salvation,\\ncompletion of, 84-90 Chris-\\ntology, 91-100; in Philippians,\\n98-100.\\nPeter, authorship of first epistle,\\n103-107 address and date, 118\\nteaching, 118-124; general sub-\\nject, 118-121; contrast with\\nPaulinism, 120, 121; redemp-\\ntion, 121, 122; Christology,\\n122, 123.\\nPeter, second epistle, 153-159;\\nauthorship, 153, 154; gnosis,\\n154-156 a pseudonymous\\nprophecy, 156 heresies at-\\ntacked, 157, 158; Christology,\\n158, 159.\\nRighteousness of faith, Paul, 66-\\n79.\\nSalvation, Pastoral Epistles, 150.\\nServant of Jehovah (Yahweh), 4.\\nSin, doctrine of, in Synoptics, 40-\\n43.\\nSin and law, Paul, 58-65.\\nSin unto death, 1 John, 211, 212.\\nSon of God, 36.\\nSon of man, 36.\\nSynoptics, origin, 7-11; anti-\\nJudaism, 7; belong to later\\napostolic writings, 9.\\nTwelve, early teaching, 5, 51, 57\\nlater teaching, 5, 101-131 early\\nteaching, sources, 51 histo-\\nricity, 51, 52; Jesus, office and\\nwork, on earth, in heaven, on\\nhis return, 52, 53; his death,\\n53 his person, 54 Jewish Mes-\\nsianism, 54, 55; emphasis of\\nsecond coming, 56; Jewish\\nlegalism, 56-57.\\nWealth, Jesus hostility to, 28,\\n29.", "height": "3524", "width": "2312", "jp2-path": "biblicaltheology00goul_0245.jp2"}, "246": {"fulltext": "", "height": "3516", "width": "2296", "jp2-path": "biblicaltheology00goul_0246.jp2"}, "247": {"fulltext": "GENESIS OF THE SOCIAL CONSCIENCE\\nBy HENRY SYLVESTER NASH\\nProfessor in the Episcopal Theological School, Cambridge, Mass.\\nTHE RELATION BETWEEN THE ESTABLISHMENT OF CHRISTIAN-\\nITY IN EUROPE AND THE SOCIAL QUESTION\\nCrown 8vo. Cloth. $1.50\\nNew Unify\\nThe book is a novelty. It is an interesting experiment. It is worth\\nwriting and therefore worth the reading. Professor Nash undertakes to\\ndemonstrate the moral thread in history. He follows this moral line alone.\\nIt is in order to show the rise and growth of the social conscience.\\nThe style of the book is crisp but it is never dull.\\nT^e Critic\\nThe pages glitter with bright sayings there are many attractive\\npassages. The book is more than a tacit protest against the materialistic\\nexplanation of history.\\nETHICS AND REVELATION\\nBy HENRY SYLVESTER NASH\\ni2ino. Cloth. $1.50\\nNashville Banner\\nThe author goes into the work with an earnestness, breadth, and\\nintelligence that gives great interest to what he has to say.\\nCharleston News and Cotirier\\nThe value and significance of Professor Nash s lectures lie chiefly\\nin the advanced groiwd which he takes up with regard to the authority of\\nthe Bible and the Church in the matter of religious and social ethics. He\\nbegins by the assertion that the Bible marks out the road along which\\nconscience must travel if it would treat our life on earth with abiding\\nseriousness. But he is careful to show that the Bible should be seen and\\nregarded in the light of history.\\nTHE MACMILLAN COMPANY\\n66 FIFTH AVENUE, NEW YORK", "height": "3536", "width": "2340", "jp2-path": "biblicaltheology00goul_0247.jp2"}, "248": {"fulltext": "New Testament Handbooks\\nEDITED BY\\nSHAILER MATHEWS\\nProfessor of New Testament History and Interpretation,\\nUniversity of Chicago\\nArrangements are made for the following volumes, and the publishers\\nwill, on request, send notice of the issue of each volume as it appears and\\neach descriptive circular sent out later; such requests for information\\nshould state whether address is permanent or not\\nThe History of the Textual Criticism of the\\nNew Testament\\nProf. Marvin R. Vincent, Professor of New Testament Exegesis,\\nUnion Theological Seminary. \\\\_Noiv ready.\\nProfessor Vincent s contributions to the study of the New Testament rank him\\namong the first American exegetes. His most recent publication is A Critical\\nand Exegetical Commentary on the Epistles to the PhiUppians and to Philemon\\n(^International Critical Commentary), which was preceded by a Students\\nNew Testament Handbook, Word Studies in the New Testament, and\\nothers.\\nThe History of the Higher Criticism of the\\nNew Testament\\nprof. Henry S. Nash, Professor of New Testament Interpretation,\\nCambridge Divinity School.\\nOf Professor Nash s Genesis of the Social Conscience, The Outlook said: The\\nresults of Professor Nash s ripe thought are presented in a luminous, compact,\\nand often epigrammatic style. The treatment is at once masterful and helpful,\\nand the book ought to be a quickening influence of the highest kind; it surely\\nwill establish the fame of its author as a profound thinker, one from whom we\\nhave a right to expect future inspiration of a kindred sort.\\nIntroduction to the Books of the New Testament\\nProf. B. Wisner Bacon, Professor of New Testament Interpretation,\\nYale University.\\nProfessor Bacon s works in the field of Old Testament criticism include The\\nTriple Tradition of Exodus, and The Genesis of Genesis, a study of the\\ndocumentary sources of the books of Moses. In the field of New Testament\\nstudy he has published a number of brilliant papers, the most recent of which is\\nThe Autobiography of Jesus, in the American journal of Theology.\\nThe History of New Testament Times in Palestine\\nProf. ShAiler Mathews, Professor of New Testament History and\\nInterpretation, The University of Chicago. \\\\^Nozv ready.\\nThe Congregationalist says of Prof. Shailer Mathews s recent work, The Social\\nTeaching of Jesus Re-reading deepens the impression that the author is\\nscholarly, devout, awake to all modern thought, and yet conservative and pre-\\neminently sane. If, after reading the chapters dealing with Jesus attitude\\ntoward man, society, the family, the state, and wealth, the reader will not agree\\nwith us in this opinion, we greatly err as prophets.", "height": "3536", "width": "2296", "jp2-path": "biblicaltheology00goul_0248.jp2"}, "249": {"fulltext": "The Life of Paul\\nProf. Rush Rhees, President of the University of Rochester.\\nProfessor Rhees is well known from his series of Inductive Lessons contributed\\nto the Sunday School Times. His Outline of the Life of Paul, privately\\nprinted, has had a flattering reception from New Testament scholars.\\nThe History of the Apostolic Age\\nDr. C. W. VoTAW, Instructor in New Testament Literature, The\\nUniversity of Chicago.\\nOf Dr. Votaw s Inductive Study of the Founding of the Christian (l\\\\\\\\.wx(^ Modern\\nChurch, Edinburgh, says: No fuller analysis of the later books of the New\\nTestament could be desired, and no better programme could be offered for their\\nstudy, than that afforded in the scheme of fifty lessons on the Foufiding o/the\\nChristian Church, by Clyde W. Voiaw. It is well adapted alike for practical\\nand more scholarly students of the Bible.\\nThe Teaching of Jesus\\nProf. George B. Stevens, Professor of Systematic Theology, Yale\\nUniversity.\\nProfessor Stevens s volumes upon The Johannine Theology, The Pauline The-\\nology, as well as his recent volume on The Theology of the New Testament,\\nhave made him probably the most prominent writer on biblical theology in\\nAmerica. His new volume will be among the most important of his works.\\nThe Biblical Theology of the New Testament\\nProf. E. P. Gould, Professor of New Testament Interpretjition, Prot-\\nestant Episcopal Divinity School, Philadelphia.\\nProfessor Gould s Commentaries on the Gospel of Mark (in the International Criti-\\ncal Comjnentary) and the Epistles to the Corinthians (in the American Com-\\nmentary^ are critical and exegetical attempts to supply those elements which\\nare lacking in existing works of the same general aim and scope. \\\\^In prepara-\\ntion.\\nThe Teaching of Jesus and Modern Social Problems\\nProf. Francis G. Peabody, Professor of Christian Ethics, Harvard\\nUniversity.\\nProfessor Peabody s public lectures, as well as his addresses to the students of\\nHarvard University, touch a wide range of modem problems. The many read-\\ners of his Mornings in the College Chapel and his published studies upon\\nsocial and religious topics, will welcome this new work.\\nThe History of Christian Literature until Eusebius\\nProf. J. W. Platner, Professor of Early Church History, Harvard\\nUniversity.\\nProfessor Platner s work will not only treat the writings of the early Christian\\nwriters, but will also treat of the history of the New Testament Canon.\\nOTHERS TO FOLLOW\\nTHE MACMILLAN COMPANY\\n66 FIFTH AVENUE, NEW YORK", "height": "3528", "width": "2312", "jp2-path": "biblicaltheology00goul_0249.jp2"}, "250": {"fulltext": "The Social Teachings of Jesus\\nAn Essay in Christian Sociology\\nBY\\nSHAILER MATHEWS, A.M.\\nProfessor of New Testament History and Interpretation in\\nthe University of Chicago\\ni2mo. Cloth. $1.50\\nOutlook\\nSuch a study is sure to be useful, and if the reader sometimes feels\\nthat the Jesus here presented has the spirit of which the world for the\\nmost part approves rather than that which brings its persecution, he\\nwill with renewed interest turn to the words of Jesus as narrated in the\\nfour Gospels.\\nChristian Index\\nWe commend Professor Mathews s book to all interested in matters\\nsociological, exegetical, and to all Christians who desire to know the\\nwill of their Lord and Master.\\nCongregationalist\\nThe author is scholarly, devout, awake to all modern thought, and\\nyet conservative and preeminently sane.\\nThe Evangel\\nProfessor Mathews gives the thoughtful reader a veritable feast in\\nthis essay in Christian Sociology, It is well thought out and carefully\\nwritten. It is surely an able book, worthy of careful perusal, and\\ngives promise of exerting a permanent influence upon Christian thought\\nand Ufe.\\nTHE MACMILLAN COMPANY\\n66 FIFTH AVENUE, NEW YORK", "height": "3532", "width": "2296", "jp2-path": "biblicaltheology00goul_0250.jp2"}, "251": {"fulltext": "J\\nm.\\n\\\\r Ji", "height": "3532", "width": "2320", "jp2-path": "biblicaltheology00goul_0251.jp2"}, "252": {"fulltext": "JUL 7 1900\\nDeacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: June 2005\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3388", "width": "2296", "jp2-path": "biblicaltheology00goul_0252.jp2"}, "253": {"fulltext": "", "height": "3516", "width": "2304", "jp2-path": "biblicaltheology00goul_0253.jp2"}, "254": {"fulltext": "", "height": "3665", "width": "2303", "jp2-path": "biblicaltheology00goul_0254.jp2"}}