{"1": {"fulltext": "#1\\nrl\\nj.i If r\\nIE NT\\nOLOGY\\n14.^\\n\u00c2\u00bb*f vwr tt -if -y\u00e2\u0080\u0094 jf/ xv \u00e2\u0096\u00a0r", "height": "3580", "width": "2420", "jp2-path": "newtestamenttheo00evan_0001.jp2"}, "2": {"fulltext": "LIBRARY OF CONGRESS.\\nChap. Copyright I^o.\\nShelf._...\u00e2\u0080\u009e_^.jE^g\\nUNITED STATES OF AMERICA.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0002.jp2"}, "3": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0003.jp2"}, "4": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0004.jp2"}, "5": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0005.jp2"}, "6": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0006.jp2"}, "7": {"fulltext": "NEW TESTAMENT THEOLOGY\\nBY\\nMILTON G. EVANS.\\nPROFESSOR OF BIBLICAL THEOLOGY\\nCROZER\\nTHEOLOGICAL SEMINARY\\nPART I.\\nPRINTED FOR CLASSROOM USE.\\nCUKSTER, PA.\\nJOHN SPE^TCER, PKI^sTER AND BOOKBINBER.\\n1900.\\n1", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0007.jp2"}, "8": {"fulltext": ",E2\\n23808\\nLibrary of Corioreft:-\\njUL 23 1900,\\nzOiWU COPY.\\ni OffflU DIVISION,\\n:aug 1 t9oo_^_\\nCOPYRIGHTED 1900 BV MILTON G. EVANS.\\n86878", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0008.jp2"}, "9": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0009.jp2"}, "10": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0010.jp2"}, "11": {"fulltext": "INTRODUCTION.\\nReligious life always finds expression in sects,\\nwhich differ widely from each other; and many of them\\noften fail to reflect the thought and feeling of the peo-\\nple. Inevitably, then, Jewish schools had varying doc-\\ntrines, and in many particulars did not represent popu-\\nlar conceptions; but it may be safely assumed that the\\nschool that was most in harmony with the Old Testa-\\nment and most consistent in carrying out its own pre-\\ncepts had the widest influence, and thus both moulded\\nand reflected public opinion.\\nFor the student of pre-christian Judaism the dom-\\ninating religious conceptions are of value, and not the\\nvagaries of sects, only so far as these aid the discovery\\nof prevailing beliefs. Therefore, the Law and the\\nProphets, the theoretical rule of faith and practice of\\nthe Jewish people, must be the chief source of informa-\\ntion. But the Old Testament was little more than the\\nstarting point of Jewish Theology of New Testament\\ntimes, for the teaching of Moses and of the Prophets\\nhad been modified by four hundred years of most event-\\nful history.\\nIn addition to the Old Testament, then, the books\\nof the inter-biblical period, the New Testament, the\\nworks of Josephus, and Talmudic literature, in so far as", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0011.jp2"}, "12": {"fulltext": "it can be shown to be ancient, must be consulted, in or-\\nder to discover doctrines held by the Jews at the begin-\\nning of the christian era.\\nIn studying his sources the student must guard\\nagainst the temptation to infer that the doctrines he\\nfinds were universally, or even generally accepted. He\\nmust satisfy himself as to the probable extent the book\\nhe is investigating circulated among the Jews, for there\\nis always the possibility that the literature studied may\\nbe the expression of individual opinion only, or at most,\\nof the school of thought to which its author belonged.\\nWith the limitations imposed by the comparative\\nscarcity of material and by our ignorance of the per-\\nsonality of authors and their relation to their contem-\\nporaries, it is impossible to construct an exact or ex-\\nhaustive system of theology. He who knows the diffi-\\nculties will refuse to be dogmatic. But yet the student\\nmust use the materials he does possess, and interpret\\nthem to the best of his ability. Lack of omniscience\\ncan be no excuse for refusal to try to understand the\\npast.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0012.jp2"}, "13": {"fulltext": "PRE=CHRISTIAN JEWISH THEOLOQV", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0013.jp2"}, "14": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0014.jp2"}, "15": {"fulltext": "PRE-CHRISTIAX JEWISH THEOLOGY.\\nIt is needless to state Jewish beliefs in detail, for\\nthe relation of Jesus teaching to rabbinic theology can\\nbe sufificiently illustrated in three fundamental particu-\\nlars, namely. Doctrine of God, Doctrine of the Future,\\nand the Religious Life.\\nI. Doctrine of God. The drastic punishment\\nof the Exile had taught the Jews so thoroughly the\\nunity and immateriality and holiness of Jehovah, that\\nthe moral attributes of mercy and compassion and re-\\ndeeming love were little regarded, except when they\\nwere manifested specially towards the chosen people.\\nThe attributes most emphasized in Judaic theology\\nwere unity and holiness, unity as opposed to polytheism\\nof the gentiles, and holiness as opposed to contact with\\ndefilement. The primitive idea of holiness as separa-\\ntion obscured the prophetic idea of holiness as moral\\npurity, and thus God was lifted in thought far above the\\nworld. He was so holy that it was sin to speak his\\nname; he was so far removed from men, that the void\\nbetween him and earth was conceived to be filled with\\nangels and demons, agents of Jehovah to do good or\\nevil.\\nThis doctrine of holiness became baleful in its\\npractical effects. The priestly statutes requiring puri-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0015.jp2"}, "16": {"fulltext": "8\\nfication were religious, and not hygienic, and were in-\\ntended to educate the people in moral cleanliness. That\\nis, the symbol existed not for itself, but for the truth\\nsymbolized; but it is easy to confound the enactment\\nwith the principle embodied in enactments, to identify\\nthe rite with the truth declared in the rite. The Jews\\nmade this blunder, and confused the sinful with the le-\\nvitically unclean. Since ceremonial purity was required\\nbefore access to God was possible, they emphasized the\\nexternal act rather than the disposition of mind which\\nthe external act figured and as God s holiness put him\\nfar away from sin, it was fancied that it put him far\\naway from the ceremonially unclean. Hence, the ut-\\nmost care was taken to prevent defilement, and each\\nhour was filled with dread lest defilement come by dis-\\nease or by contact with unclean persons and things.\\nWhile emphasis on God s holiness tended to put\\nhim beyond the reach of man, yet the remembrance of\\nOld Testament predictions concerning Israel s glory\\nand Jehovah s ultimate purpose to punish wicked Is-\\nraelites and to destroy the godless heathen, and also the\\ntrue religious feeling of dependence and need of divine\\nfavor saved the nation from philosophical deism and\\npractical infidelity. Man s religious interests de-\\nmand that God possess other attributes than those that\\nseparate him from the sinful; and devout Jews did not\\nfail to note the Old Testament passages that speak of\\ngrace as the basis of the covenant and the prophetic as-\\nsurances that Jehovah is ever ready to forgive national\\nand individual sins. Pious Jews believed that God", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0016.jp2"}, "17": {"fulltext": "specially guided his covenant people (L. 1:51, 68-79;\\n2:32); that he exercises general providence over the af-\\nfairs of men, so as to exalt or debase (L. i :5i-53); and\\nthat he is kind to those in distress (L. i :58), especially\\nto those who fear him (L. i 50).\\n2. Doctrine of the Future. The Old Testa-\\nment gives a variety of conceptions concerning the fu-\\nture of Israel and concerning the mediator of expected\\nblessings. At first, national hopes were centred in a\\nprophet, then in a king, then in a royal priest, then in a\\nsuffering servant, then in one like unto a son of man,\\nand finally in Jehovah himself who shall come sud-\\ndenly to his temple. Inevitably the question arose,\\nWhat will be the character of the future that has all\\nthese elements? What will be the nature of the De-\\nliverer who will combine in himself all these character-\\nistics?\\nThe Jewish endeavor to answer these queries led\\nto speculation concerning the nature and duration of\\nthe kingdom, and the time and manner and means of its\\n.establishment; and the results of speculation were as\\nvaried as the colors of a kaleidoscope. But it came to\\npass, that that combination was most cherished, which\\nreflected the popular wish for the re-establishment of\\nthe most glorious period of Israel s history, just as a\\nchild holds the kaleidoscope longest in the position that\\nis most pleasing to the eye. Hence, the prevalent hope\\nwas for a dynasty of David that should reign forever.\\nBut along side of this expectation was the belief, not so\\nwidely held, that a prophet would appear. Some iden-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0017.jp2"}, "18": {"fulltext": "10\\ntified the Prophet with the Messiah (Acts 3:22); the\\ngreat majority thought that the Trophet and the\\nMessiah were titles of different persons, and appUed\\nthe former title to the Forerunner, and reserved the lat-\\nter for him who should be kingly mediator of divine\\njudgment and salvation. That two persons were ex-\\npected is put beyond doubt by the disciples question,\\nWhy say the scribes that Elijah must first come?\\nJesus answered. The scribes are right; Elijah indeed\\ncomes first, and restores all things (Mk. 9: 11, 12).\\nThis restoration was deemed necessary, because of\\nthe disorders which were expected to precede the com-\\ning of the Messiah. The thought that happiness must\\nfollow pain as of a woman in travail is expressed by\\nHosea; and probably Hosea suggested to the rabbis the\\nnotion of the travail of the Messiah. The writers of the\\nSibyline Oracles (3:795-807), Second Maccabees (5:\\n2,3), Fourth Ezra (5:1-13; 6:18-23; 9:1-12; 13:29-\\n31), Book of Jubilees, and Apocalypse of Baruch (70:\\n2-8) seem to vie with each other in depicting the agon-\\nizing terrors preceding the brighter day. Nature will\\ncease to act normally, for sun and moon will exchange\\nplaces in times of shining, troops of men and horses will\\nmarch in the clouds, and famine, war and earthquake\\nwill devastate the earth. There will be suspension of\\nmoral law also, for there will be hate in the family, an-\\narchy in the state and decay in religion.\\nWhile it was believed that such confusion must\\ngive birth to the Messiah, 3^et it seemed impossible for\\nhim to come until order had been restored. Hence,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0018.jp2"}, "19": {"fulltext": "11\\narose the belief in the coming of Elijah to turn the\\nheart of the fathers to the children, and the heart of the\\nchildren to their fathers.\\nBut the advent of the Messiah was not the central\\nidea in Israel s hope. He was valued only as Jehovah s\\nagent to usher in the good time coming; for God\\nhimself must be king of Israel. The writer of the Psal-\\nter of Solomon boasts: Lord, thou alone art our king\\nforever and ever. We hope in God our Savior,\\nbecause the power of our God is with mercy forever\\n(17: I, 3). So that the phrase kingdom of God sums\\nup all the expectations of Israel. The phrase is found\\nin the Sibylline Oracles, Psalter of Solomon, Tobit,\\nSong of the Three Children, Wisdom of Solomon, and\\nAssumption of Moses, and it means such a rule of God\\nover Israel as will bring the gentiles into subjection to\\nhis authority. It is so understood in the Psalter of Sol-\\nomon: And the kingdom of our God is over the heath-\\nen in judgment forever (17: 4); and the Book of Enoch\\nrepresents Jehovah as coming in person to judge the\\nJews -and the nations (cap. 90). The Assumption of\\nMoses does not mention the Messiah, but graphically\\nportrays Jehovah coming in wrath to punish the na-\\ntions and to exalt Israel. The prevailing belief, how-\\never, was, that the Messiah would be the one to execute\\nvengeance on the wicked, and thus be God s instrument\\nin establishing the kingdom. The Psalter of Solomon\\nregards the reign of God and the reign of a Davidic\\nking equivalent ideas (17: 1-51). According to the\\ngeneral view, then, the judgment of Jehovah and the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0019.jp2"}, "20": {"fulltext": "12\\nadvent of the Messiah are synchronous events, i. e. the\\njudgment inaugurates the messianic reign.\\nThe character and nature of God s rule were var-\\niously conceived. This was natural, since the Old Tes-\\ntament furnished the imagery. As in the canonical\\nbooks holiness, justice and purity are associated with\\npolitical and social prosperity, so in extra-canonical lit-\\nerature union of the same ideas is found. Sometimes a\\nwriter imagines the future in forms grossly sensusous;\\nbut we must not interpret too literally, for Jewish writ-\\ners had poetic insight, and were able to embody trans-\\ncendental ideas in figures taken from nature and from\\nhuman society. For example, the early Sibylline Ora-\\ncles, which are of ten coarsely pictorial, contain this fine\\ndescription:\\nBe of good cheer, O maiden, and exult,\\nFor the Eternal, who made heaven and earth,\\nHas given thee joy, and he will dwell in thee,\\nAnd for thee shall be an immortal light.\\nAnd lambs and wolves promiscuously shafl eat\\nGrass in the mountains, and among the kids\\nShall leopards graze, and wandering bears shall lodge\\nAmong the calves, and the carniverous lion\\nShall eat straw in the manger like the ox.\\nAnd little children lead them with a band.\\nFor tame will be on earth the beasts be made.\\nAnd with young babes will dragons fall asleep.\\nAnd no harm, for God s hand will be on them.\\nThe Psalms of Solomon reflect the aspirations of a\\nsoul of intense moral earnestness and deep spiritual", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0020.jp2"}, "21": {"fulltext": "13\\nlongings, and represent the heathen as drawn by the\\nrighteous condition of Jehovah s people to acknowl-\\nedge his sway; but they also show that the writer was\\ntrammelled by carnal desires. This is not very strange,\\nhowever, for the devout Zachariah also combines spirit-\\nual and political salvation (Luke i 67-79).\\nNaturally, it was conceived that Jerusalem, the city\\nof the great king, would be the capital of God s king-\\ndom; but, because of abominations carried on within\\nthe city by gentile oppressors and apostate Jews, there\\nmust be a new Jerusalem. Some supposed that the city\\nwould be new in character, others that it would be new\\nin kind. The writer of the Psalter of Solomon held the\\nformer view; he prays: Cleanse Jerusalem from the\\nheathen, who tread it under foot, in wisdom, in right-\\neousness. The more general. notion was that the old\\ncity would be removed and a new one substituted (Book\\nof Enoch 53:6; 90:28,29; Fourth Esdras 10:44-59;\\nApocalypse of Baruch 4: 2-6; 32: 4). That this was the\\ncommon rabbinic fancy may be inferred from the facts,\\nthat Paul contrasts the Jerusalem that now is with the\\nJerusalem that is above, that John sees the new Jeru-\\nsalem that comes down out of heaven, and that the\\nwriter to the Hebrews speaks of the city of the living\\nGod, the heavenly Jerusalem.\\nThere were various theories of the duration of the\\nMessiah s reign. The early view was that it would last\\nforever. No other idea can be naturally suggested by\\nOld Testament passages promising everlasting dur-\\nation to the house of David. This was the opinion of", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0021.jp2"}, "22": {"fulltext": "14\\nthe author of Daniel (7: 14), the Psalter of Solomon\\n(17: 4), the Book of Enoch (62: 14) and of the Jews of\\nJesus day (John 12: 34).\\nA limited duration of the kingdom is a later view,\\nand is first clearly stated in the Apocalypse of Baruch\\nand in Fourth Esdras. The former makes it last until\\nthe world of corruption is finished; the latter says,\\n.he will make them joyful until the coming of the\\nend, the day of judgment. In these passages no time\\nis stated, but in another passage Fourth Esdras allows\\nthe Messiah a four hundred years reign (7: 28, 29). In\\nthe Talmud there are various conjectures ranging\\nfrom two thousand to forty years. The point to be\\nnoted is, that there were two main views, namely, an\\nendless reign and a reign limited in time. Those who\\nheld the latter view expected greater blessedness in the\\nperiod subsequent to the messianic rule than it itself\\nfurnished. Along side of this doctrine lay naturally the\\nbelief that the world would not be renewed at the in-\\nauguration of the messianic kingdom, but at its close;\\nand since the notion was held that the last judgment ac-\\ncompanied the renewed heaven and renewed earth, it\\nwas believed that the general judgment would close the\\nreign of the Messiah. But this idea is not found in pre-\\nchristian literature.\\nIn the Book of Enoch the renovated earth and the\\njudgment are contemporaneous events ushering in the\\ndominion of the Son of Man (45: 4, 5; 91: 16); but in\\nFourth Esdras the passing away of the old world con-\\ncludes the rule of the Messiah (7: 30, 31).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0022.jp2"}, "23": {"fulltext": "15\\nThe hope of a post-messianic blessedness more\\nbhssfiil than the Messiah s rule gave rise to two techni-\\ncal expressions, this age and the coming or future\\nage. It was in dispute, whether this age or the fu-\\nture age would witness the rule of God. Fourth Esdras\\ncalls this age the age of the Messiah, and imagines\\nthat the last judgment will inaugurate the future age,\\nwhile the older view was that the messianic period\\nwould be subsequent to this age.\\nA doctrine of the resurrection was closely con-\\nnected with the doctrine of messianic rule. Those who\\nbelieved that the kingdom belonged to this earth\\nthought the righteous only would arise to participate in\\nmessianic joys (Psalter of Solomon 3: i6; 14:2; Jo-\\nsephus, Ant. 18: 1-3). When the resurrection was con-\\nnected in thought with the judgment, either at the be-\\nginning or at the close of the ^Messiah s rule, it was con-\\nceived to be general, rather than national, and therefore\\npersonal. In this case there were two opinions, that of\\nDaniel and the Boock of Enoch, which put a general\\nresurrection prior to the judgment that inaugurates the\\nrule of God, and that of Fourth Esdras and Apocalypse\\nof Baruch, which place it in connection with the judg-\\nment that terminates the messianic rule and introduces\\nthe post-messianic blessedness.\\nGranting that the dead will rise, speculation begins\\nconcerning the state of the dead. A separation between\\nthe righteous and the unrighteous in Sheol was not an\\narticle of old Hebrew faith, but it was firmly held in the\\nlatter part of the inter-biblical period. Since the litera-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0023.jp2"}, "24": {"fulltext": "IB\\nture of this period marks the transition from the faith of\\na Hebrew to the faith of a christian, it need not surprise\\nus to find evidence of the gloomy prospect of the Old\\nTestament and of the hope of the New. Thus, the au-\\nthor of Ecclesiasticus thought that Hades, the abode of\\nthe dead, was the common lot of the living, and was to\\nbe feared in consequence (17: 27, 28; 41 4); but in the\\nBook of Enoch we find a decided advance, for the dead\\nare consciously existing, and are separated according\\nto degrees of guilt and punishment (91: 10; 92: 3; 22:\\n1-14).\\nOur Lord s parable of the Rich Man and Lazarus\\npresupposes that the Jews believed that Hades was sub-\\ndivided into two compartments, one for the tormented\\nand one for the happy, and that this state was one of\\nconsciousness. Of course Gehenna did not bring the\\nseverest penalty, nor Paradise the highest joy, for the\\njudgment of God was yet future. This judgment de-\\ncides finally the fate of each dweller in Hades.\\n3. Religious Life. Since doctrine and life are\\nindissolubly connected, the Shema, the Jewish confes-\\nsion of faith, not only gives the fundamental beliefs of\\nthe people, but also reflects their religious life. That\\nthis confession must have taken deep root in popular\\nthought may be inferred from the fact that it was re-\\ncited twice each day by every adult male Israelite. It\\nconsists of the passages, Deut. 6:4-19; 11: 13: 13-21;\\nNumb. 15:37-41. The creed may be briefly para-\\nphrased as follows: i. The God of Israel is one, who\\nredeemed the nation from bondage, and who therefore", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0024.jp2"}, "25": {"fulltext": "17\\nrequires its undivided love and demands constant medi-\\ntation upon his commandments; 2. Love for the one\\nGod, obedience to him and faithfuhiess in teaching his\\nprecepts condition national prosperity; 3. The com-\\nmandments of Jehovah, the redeeming God, must be\\nheld in memory by aid of certain mementos.\\nIt is easily understood how this creed brought it\\nabout that the Law became the spring of all religious\\nactivity. In conduct little depended on the motive, but\\nmuch on the legality of an act. In pharisaic Judaism\\nthere was no room for the free play of personality in\\nmorals and worship.\\nExternality in worship is a vice inherent in human\\nnature, illustrated in pre-exilic Hebraism in the act of\\nsacrifice, the most significant act of worship demanded\\nby the Old Testament, and in post-exilic Judaism by\\nmaking the Law the touchstone by which men knew\\nthey were honoring God. As soon as the relation be-\\ntween God and Israel was conceived to be a legal rela-\\ntion, that is, a relation determined by law, there arose\\nthe danger of obeying the letter rather than the spirit.\\nThe danger became an actuality, for in practice every\\nact was done according to an express statute. To know\\nhow devoid of piety was legal Judaism we need but re-\\ncall the fact that the scribes have given us no exposi-\\ntion of the Ten Commandments. They bent their ener-\\ngies to decide what medicines might be legally taken on\\nSabbath days, what constituted a Sabbath day s jour-\\nney, how heavy burdens might be carried on holy days,\\nand other such trifling matters. Their prayers were", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0025.jp2"}, "26": {"fulltext": "IB\\nnot the outbursts of a heart craving communion with\\nGod, but were fixed, formulas, and these were said at\\nstated times and in well defined ways. There can be no\\nvital piety when laws regulate the matter, the manner\\nand the times of prayer.\\nBut it is shallow to suppose that the Old Testament\\nrevelation occasioned Pharisaism only. On the con-\\ntrary, such character as was revealed in Zechariah,\\nSimeon, Joseph, Nathaniel, Elizabeth, Anna and Mary\\nwas the direct fruit of the Law and the Prophets. In\\nPharisaism itself we find Nicodemus, an earnest in-\\nquirer after truth Gamaliel, a tolerant interpreter of\\nhuman actions; Saul of Tarsus hungering and thirsting\\nafter righteousness. The Gospels tell of one young\\nman of wealth and social position, who won the love of\\nJesus because of his exemplary moral worth, and be-\\ncause of his earnest quest after eternal life (Mk. lo: 17-\\n22); and they disclose another who had read the pro-\\nphets to such good purpose, that he anticipated Christ\\nin ranking love to God and man superior to the cur-\\nrent pharisaic notion of righteousness by works (Luke\\n10: 25-28).\\nThis rapid survey of Jewish theology shows, that\\nwhile Jesus had much to antagonize him, enough in-\\ndeed to compass his death, he also had much to en-\\ncourage, for there were devout ones waiting for the\\nconsolation of Israel, and burdened ones ready to re-\\nspond to one who had the grace and the power to say,\\nCome to me all ye that labor and are heavy laden, and\\nI will give you rest.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0026.jp2"}, "27": {"fulltext": "TEACHINQ OF JOHN THE BAPTIST.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0027.jp2"}, "28": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0028.jp2"}, "29": {"fulltext": "TEACHING OF JOHN THE BAPTIST.\\nACCORDING TO THK SYNOPTISTS.\\nJohn had no difficuUy in getting the attention of\\nhis contemporaries. His dress was the credential of his\\nprophetic office; his manner of hfe in the deserts, hi.-\\nsudden appearance, his fiery vehement speech remind-\\ned Israel of its great reformer Elijah; and the message,\\nRepent, for the kingdom of heaven is at hand, at\\nonce found response in the hearts of all that were look-\\ning for the redemption of Jerusalem. The message\\nwas a greater motive power for conduct than the mes-\\nsenger, for it contained the good news of a state of so-\\nciety in which there will be no ills arising from irrelig-\\nion, immortality, or natural phenomena. In Jewish\\nthought this social condition did not mean equality of\\nstates or of persons, for Israel must be supreme among\\nnations, and its civil and religious rulers must neces-\\nsarily occupy prominent positions. In the kingdom for\\nwhich they looked, political good and moral good were\\nconjoined, but not in the same manner in the minds of\\nall. Some thought more on political emancipation and\\nregarded it as an end in itself, while others dwelt largely\\non the moral purity that must result from civil freedom.\\nSalvation from our enemies, and from the hand of all\\nthat hate us may be taken as the rallying cry of the\\nformer; rescued from the hands of our enemies, to\\n21", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0029.jp2"}, "30": {"fulltext": "22\\nserve him without fear, in hoHness and righteousness\\nbefore him all our days, the watchword of the latter.\\nNo doubt, the more devout expected salvation in\\nthe remission of their sins, but the majority empha-\\nsized the political aspect of the expected deliverance.\\nThough the term the kingdom had varying mean-\\ning, the thought of it brought gladness to all, for each\\ninterpreted it to be the realization of his own hope.\\nJohn emphasized the truth taught by those rabbis\\nwho taught that repentance must precede the establish-\\nment of God s rule, and th-erefore tried to win the Jews\\nto a new view of their obligation to God and to fellow-\\nmen. His proclamation aroused the nation, so that\\ncrowds thronged to his baptism. But many were drawn\\nby the announcement of the kingdom s approach, rather\\nthan by the demand for moral amendment. Especially\\nwas this true of the ofBcials and religious teachers, who\\nhoped to escape messianic condemnation because of\\nlineal descent from Abraham. They saw no moral sig-\\nnificance in John s baptism, and so virtually repudiated\\nhis doctrine of repentance. The prophet at once denied\\nthe national character of the kingdom of heaven, and\\ntaught its individualistic or moral character. Its mem-\\nbers must have Abraham s faith, not Abraham s blood;\\nthey must be men whose sins have been pardoned and\\nabandoned (Mk. 1:4). Escape from coming wrath de-\\npends not on lineal descent, but on conduct that issues\\nfrom repentance (Matt. 3: 7-9; L. 3: 7, 8a).\\nJohn did not preach a revolution, either social or\\npolitical, but reformation. Each social class must aban-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0030.jp2"}, "31": {"fulltext": "23\\ndon its prevailing sin. Those that possessed something\\nmust give to those that possessed nothing; the extor-\\ntionate must abandon avaricious oppression; soldiers\\nmust cease intimidation and blackmail and be content\\nwith their wages (L. 3: 10-14). By concrete example\\nthe preacher enforces the general principle, that love\\nfor others will put an end to poverty, oppression, bru-\\ntality, and all social disorders.\\nRepentance must be speedy, for the doom is cer-\\ntain and near. The axe is at the tree ready for imme-\\ndiate use (Matt. 3: 10; L. 3:9).\\nBut moral reformation indicated and pledged by\\nbaptism was not the whole of John s message. He ele-\\nvated social righteousness to the religious sphere by\\nproclaiming the coming One, who will establish and\\nperpetuate the righteousness of the kingdom by be-\\nstowment of the Holy Spirit. He will also purge his\\npeople by consuming the wicked with a baptism of fire\\n(Matt. 3: II L. 3: 16). The Jewish nation, his thresh-\\ning floor, will be cleansed by thorough sifting. The un-\\nrepentant will be destroyed, and the repentant gathered\\ninto his kingdom (Matt. 3: 12; L. 3: 17).\\nJohn preached little that was new. His view was\\nthat of the Old Testament prophets and of the thought-\\nful and religious of his own time. The absolutely\\nnew element in his proclamation was the authoritative\\nannouncement of the nearness of the kingdom. Prob-\\nably new also, was the union of the messianic idea with\\nthe punitive wrath of Jehovah.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0031.jp2"}, "32": {"fulltext": "24\\nACCORDING TO JOHN S GOSPEL.\\nJohn the Baptist said, that he was not the Messiah,\\nnor the Old Testament EUjah returned to earth, nor\\nthe nameless prophet expected by many (Jno. i 19-\\n21), but a voice calling men to prepare their hearts by\\nrepentance for the reign of God (i: 23). He was the\\nbridegroom s friend, whose task and joy it was to woo\\nthe Jewish people for the bridegroom (3: 29). The very\\nfact that John was baptizing showed that the Greater\\nOne was near (i 2y, 31, 33).\\nJohn declared that Jesus was the Messiah ap-\\npointed by God to bear away sin by sufifering (i: 29);\\nthat he was pre-existent (i 15, 30); and that he had a\\nunique relation to God expressed by the title Son of\\nGod (i: 34). He announced that the Messiah s work\\nwill be to baptize with the Holy Spirit, and that he can\\ndo this effectively because endowed for that purpose\\n(1:33)-\\nNote that John said, that his knowledge of the per-\\nson and work of the Messiah was given him by special\\nrevelation (i 33).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0032.jp2"}, "33": {"fulltext": "THE TEACHING OF JESUS.\\n(SYXOPTISTS.)", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0033.jp2"}, "34": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0034.jp2"}, "35": {"fulltext": "THE KINGDOM OF QOD.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0035.jp2"}, "36": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0036.jp2"}, "37": {"fulltext": "THE KINGDOM OF GOD.\\nLike John the Baptist, Jesus heralded the ap-\\nproach of the kingdom of God, and required repent-\\nance as the condition of entrance. He called his mes-\\nsage good news, because it was the announcement that\\nthe good time coming, which had been predicted by\\nthe Prophets, was not only sure, but also near. The pre-\\nthe expression because it contained the substance of\\nthe world and of the nation, is closing; the messianic\\ntime is about to be established in the reign of God.\\nWhat Jesus meant by the phrase kingdom of God\\nmust be gathered from his words scattered throughout\\nthe gospel narratives, for he did not define it. He used\\nthe expression because it contained the substance of\\nJewish expectation. That he did not understand the\\nterm to mean a form of government, or a social state\\nfree from human ills, may be inferred from what he\\nwas. He certainly had as much spiritual insight as the\\nprophets and his own contemporaries, Simeon and\\nJohn. Again, if he was conscious of divine sonship, it\\nis not arbitrary to suppose that he imported more into\\nthe common expression that the most devout of his\\ncountrymen, and that he depended on his abihty as\\nteacher to enable his followers to empty it of its old\\ncontents, and fill it with the ideas held by himself.\\n29", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0037.jp2"}, "38": {"fulltext": "30\\nWhether these a priori assumptions, which are based on\\nlater knowledge of his person and work, are justified,\\nmust be determined by analysis of the analogy sug-\\ngested by the term kingdom of God.\\nSince the kingdom was the central theme of Jesus\\nteaching, he had something to say about the King, sub-\\njects, and laws, for these are necessary elements of the\\nconcept kingdom.\\nTHE KING.\\nThe King is God. Sometimes Jesus speaks of\\nhimself as king (Mt. i6: 28; L. 22: 30), but in no way\\ndoes he question the absolute supremacy of God, for\\nhis own reign is appointed by his Father (L. 22: 29).\\nJesus assumes the Old Testament teaching about\\nGod. He is the only God, the creator (Mk. 10: 6; 13:\\n19) and sovereign over all things in heaven and earth\\n(Matt. 11: 25; L. 10: 21). He guided the destiny of Is-\\nrael because of a special covenant (Mk. 12:26). He\\nmakes the sun to rise and sends rain (Matt. 5:45),\\nclothes the fields with grass (Matt. 5:30; L. 12:28),\\nprovides food for birds (Matt. 5: 26; L. 12: 24), notes a\\nsparrow s fall (Matt. 10: 29) and also the insignificant\\ninjuries that befall his children (Matt. 10: 29; L. 12: 7),\\nand knows and provides for the bodily needs of men\\n(Matt. 6: 30-32; L. 12: 28-30). Since he is able to do\\nall this, Jesus took for granted that he is omniscient\\n(Matt. 6:8, 32; 10: 29, 30; 24: 36; L. 16: 15), omnipres-\\nent (Matt. 6:4, 8, 18) and omnipotent (Matt. 19:26;\\nMk. 10: 2y; 14: 36; L. 12: 5; 18: 27).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0038.jp2"}, "39": {"fulltext": "31\\nGod is benevolent to irrational creatures (Matt. 6:\\n26-30) and to men irrespective of their moral condition\\n(Matt. 5:45); he is merciful and gracious to the de-\\npraved, for he is ready to forgive their sins (Matt. 18:\\n12-14, 23-35; L. 15: and he is patient in spite of\\ntheir impenitence (L. 13:6-9). But his mercy to the\\nsinful does not impair his justice, for he punishes the\\nwicked (Matt. 18: 34, 35; 22\\\\ 11-13; 23: 12; 25: 41-46;\\nL. 12: 46; 13: 27; 14: 24) and rewards the good (Matt.\\n5:11, 12; 6: 4, 6, 8; 25: 21, 29, 34). In short, the King\\nis the sum of moral excellence, and the only standard\\nof goodness (Matt. 19: 17; Mk. 10: 18; L. 18: 19).\\nIn the Old Testament, Jehovah was the Father of\\nthe nation, because of his electing love (Ex. 4: 22; Dt.\\n1 31 8: 5; Hos. 11 i Isa, 63: 16; Jer. 31 9, 10), and\\nin consequence the nation was expected to obey, honor\\nand love him as its Father (Dt. 32: 6; Mai. i: 6). He\\nwas Father to the nation as a corporate unit, and not to\\nthe individual Israelite, except to Isreal s theocratic\\nking (2 Sam. 7: 14; Ps. 89: 2 j Israel s king was son\\nin an official sense, and not because he personally was\\ndearer to Jehovah than any other member of the nation.\\nThe relation of Jehovah to Israel was a moral, not\\na natural relation. The word Father defines the nature\\nof this ethical relationship. The goal of Israel s history\\nwill be reached when the nation can say to Jehovah, My\\nFather (Jer. 3: 19).\\nWhile in the Old Testament no individual Israel-\\nite addressed Jehovah as Father, yet the devout wor-\\nshiper believed in his God s protecting love, and ex-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0039.jp2"}, "40": {"fulltext": "3^\\npressed his conviction by similes taken from home Hfe\\n(Ps. 103: 13). The germs, then, of God s fatherhness as\\ntaught by Jesus are foimd in the Old Testament. Jesus\\nsimply emphasized the relation of God to the individual,\\nand, in contrast with the rabbis, who exalted God by\\ninsisting on his transcendence, he brought him near by\\ninsisting on his fatherly love and care. Before Christ s\\nday no Jew looked up to God, and said in reverent and\\naffectionate prayer. My Father; but this is what Jesus\\ntaught men to do.\\nOur Lord did not give the grounds of God s father-\\nhness, but the texts in which the name father occurs\\nshow that it is because of his forgiving love. The per-\\nfection of love makes God Father, and this perfection is\\nseen in that he loves his enemies (Matt. 5: 48). He is\\ntherefore Father to all men irrespective of their moral\\ncondition (5: 45, 48). This is the whole of the Gospel,\\nfor it is just God s love for lost man that is meant by\\nGod s fatherhness. He is Father, because he loves, and\\nnot because of a relationship determined by what we\\nconceive to be the necessary relation of father to son.\\nThe father loves the lost son and rejoices in his re-\\ncovery (L 15.: iif\u00c2\u00a5).\\nWhile God is Father because he loves, men are not\\nsons because they are recipients of his benefits, but\\nmust become sons by fulfillmg the law of love.\\nOnly those are sons who are peacemakers (Matt. 5: 9),\\nand, like God, are lovers of enemies (Matt 5:44, 45).\\nObedience to the will of God makes men and women\\nbrothers and sisters of Jesus (Mk. 3: 35), and this im-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0040.jp2"}, "41": {"fulltext": "33\\nplies that such a relationship does not belong to men in\\ngeneral. ^len do not know God as Father, except as\\nthe Son reveals his fatherly character, and they become\\nsons when they recognize his fatherliness (I\\\\Iatt. ii:\\n25-27). Disciples are sons as other men are not (^latt.\\n10: 20; 13: 43; L. 12: 32).\\nBy interpreting God to men through the figure of\\nfatherhood, Jesus intended to teach God s relation to\\nmen, not men s relation to God; he meant to say that\\nGod is to men what a father is to his children. A father\\nbrings into existence, he maintains existence by pro-\\nviding for bodily wants, he guards from physical and\\nmoral evil, he is patient of the child s mistakes, he for-\\ngives its rebellion; in short, a father loves. Imagine an\\nideal father, and you have the most adequate revelation\\nof the Father who is in heaven. In this way, Jesus gave\\nthe most elemental and universal conception of God.\\ncomprehended easily by slave and master, subject and\\nruler, peasant and philosopher, poor and rich. The\\nword god contains no very definite impression; it al-\\nways suggests the vague and mysterious and awful but\\nthe word father gives an idea intelligible to every per-\\nson of whatever degree of intelligence.\\nBut human fatherhood has its limitations. The\\nchild soon discovers that his father is not the perfection\\nof strength, wisdom, or goodness, and that he does not\\nalways forgive wisely or punish justly. So that father-\\nliness may suggest a wrong interpretation of God.\\nJesus guarded against wrong inferences that might be\\ndrawn from his insistence on God s fatherliness by teach-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0041.jp2"}, "42": {"fulltext": "u\\ning men to pray, Tather, hallowed be thy name (L.\\n11:2). To Jesus there was no incompatibility between\\nthe fatherliness of God and his holiness and sover-\\neignty. His conception was that of an oriental for in\\nthe East the father of a family is king of the family:\\nking because father, and father because king.\\nSince God is Father, men can go to him fearlessly,\\nlike children to their earthly parents; since he is Sover-\\neign, they are certain that he can provide for their\\nwants and since he is holy, they are assured that he will\\nanswer in a way best suited to their needs (L. 1 1 1-13).\\nTHE VICEGERENT.\\nJesus was appointed by the Father to be Vice-\\ngerent of the kingdom, so that he could say, My king-\\ndom (L. 22: 30). As God s representative he has ab-\\nsolute control. He legislates for it and administers its\\nlaws (Matt. 11 27; 5: 20: 7: 24); he admits into its citi-\\nzenship and excludes therefrom (Matt. 10: 32, 33); and\\nhe will be Judge (Matt. 25 34, 40-45).\\nI. The Son of Man. This title Jesus adopted as\\nappropriate to himself, and rarely used any other. In\\nthe Gospels it is used only twice by others, and both are\\nprobably quotations (L. 24:7; Jno. 12:34). Outside\\nthe Gospels, the name is found but once (Acts 7: 56),\\nfor the phrase son of man in Revelation (i 13; 14: 14)\\nlacks the definite article, and refers not to the person of\\nJesus, but to the one like unto a son of man of Daniel s\\nvision.\\nThe question arises, Why did Jesus adopt this\\nname? It is admitted by most, that its root idea must", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0042.jp2"}, "43": {"fulltext": "35\\nbe found in the Old Testament, since Jesus would nat-\\nurally connect his person and work with the pre-mes-\\nsianic preparation but there is wide divergence of\\nopinion concerning the idea he meant to import into it.\\nFor example, Hofmann connects the name with Gen.\\n3:15, and thinks that Jesus intended to teach that he is\\nthe one in whom the hope of humanity is fulfilled;\\nand Cremer says: The son of ]\\\\Ian is a messianic con-\\nception, a messianic name given to Jesus by himself,\\nchosen and adopted by him on account of the relation\\nin which he stands as the promised seed of the woman\\nto his brethren.\\nSchmid fancies that Ps. 8: 3-5 suggested the name\\nto Christ. Since this Psalm speaks of the union of low-\\nliness and dignity in man, lowliness because of his ma-\\nterial insignificance in contrast with moon and stars,\\nand dignity because akin to God in having dominion\\nover animate creation, Jesus used it to call attention to\\nhimself as the ideal man, in whom is the perfect union\\nof the Son of [Man and the Son of God. There is no\\nnecessary improbability in this view, for the author of\\nthe letter to the Hebrews saw a connection between\\nJesus and the eighth Psalm (Heb. 2: 5-9).\\nBartlett calls attention to the fact that Christ\\npointed out the mission of the Son of ]^Ian to suiter\\nand to save by sufTering, and so subsumed under the\\nnotion of the ideal man the idea of the Servant of Je-\\nhovah portrayed in the 53rd of Isaiah. That is. Jesus\\ndid not select the familiar term Servant of Jehovah,\\nbut chose the ideas imbedded in the term and trans-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0043.jp2"}, "44": {"fulltext": "S6\\nf erred them to the less famihar title the Son of Man.\\nThe teaching of Isaiah was of more concern to Jesus\\nthan the name.\\nSince Schleiermacher s day it has become almost a\\ncommonplace of New Testament theology to find in the\\ntitle a reference to the ideally perfect man, or to Jesus\\nintimate and inalienable relation to human nature.\\nThere are various ways of expressing it, but all find the\\nmeaning of the name in the word man, or in the Hebra-\\nism son of. Man and son of man are synonymous\\nterms (Ps. 8: 3; Job. 25: 6; Isa. 51: 12; cf. Mk. 3: 28).\\nSon of is an orientalism meaning related to. That is, a\\nman may have a certain characteristic to such a degree\\nas to be called the son of that characteristic, e. g. son of\\nbelial, son of folly, son of perdition. So, the Son of man\\nmeans the possession in a high degree of the attributes\\nof humanity. Out of this general conception grow the\\nviews, that Jesus meant to intimate that he was the ar-\\nchetypal man, or that he specially shared the weakness\\nand frailty of man, or that he was uniquely allied to\\nhuman nature, or that he had voluntarily put himself in\\nrelation with the whole human race. All these concep-\\ntions are true, but it may be questioned whether any\\none of them was consciously present to Jesus mind,\\nwhen he adopted the name he seemed to love so well.\\nThey are too abstract and philosophic in tone to har-\\nmonize with his usual mode of thought.\\nMost recent expositors think, and perhaps rightly,\\nthat the title must be linked with Dan. 7: 13; but some\\ngive up every attempt to find an Old Testament origin,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0044.jp2"}, "45": {"fulltext": "37\\nand regard it an expression of Jesus messianic con-\\nsciousness in the direction of his participation in human\\nnature, or of his work for man. Thus, James Robert-\\nson says: If they (the titles the Son of man and the\\nSon of God) were not taken from the Old Testament as\\nprophetic synonyms for the Messiah, and were prac-\\ntically new to his hearers, whence came they? We an-\\nswer, they came out of his own heart. They were the\\nexpression of his own consciousness of himself. Two\\nthings he felt and knew himself in experience to be, the\\none of which brought him into fellowship with men,\\nwhile the other kept him in intimate fellowship with\\nGod. Out of the former consciousness he called him-\\nself the Son of man out of the latter, the S on of God.\\nBut Christ usually appealed to the Old Testament\\nin confirmation of his method and work, and it is a\\npriori probable that the phrase the Son of man has a\\nhistory. We know also, that while he borrowed from\\nthe past, he put into borrowed phrases a significance\\nhitherto little appreciated, or altogether unknown.\\nMaybe the meaning of the phrase the Son of man was\\nmodified in a way analogous to the modification of the\\nmeaning of the phrase the kingdom of God. A study\\nof its history and an induction from the passages in\\nwhich it occurs will determine the probability of our\\nconjecture.\\nDaniel had a vision of four great world powers,\\neach of which was symbolized by a beast indicating the\\nnature of the kingdom. The symbolism is natural and\\nintelligible, for nations now choose beasts or birds to", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0045.jp2"}, "46": {"fulltext": "38\\nrepresent that which they think distinctive in their na-\\ntional power. But succeeding and overpowering these\\nkingdoms of Daniel s vision arises a power that will\\nhave one like unto a son of man as its emblem. This\\nkingdom is heavenly in origin, in contrast with the\\nkingdoms that came up out of the sea, and its duration\\nwill be eternal, in comparison with the powers that are\\ndoomed to pass away, and its sway will be humane, in\\ncontrast to the ferocity of the beast kingdoms. As man\\nwas created superior to beasts, so a kingdom that takes\\nman for its emblem must and will overcome kingdoms\\nthat takes brutes to represent the national ideal. From\\nthis point of view, Bruce admits that Jesus may have\\nhad Dan. 7: 13 in mind, and says: Tn adopting the\\ntitle and style of the Son of man, as the Ruler of that\\nkingdom, it was not alone the halo of apocalyptic glory\\nthat he had in view; it probably lay nearer his heart to\\naccentuate his human sympathies. In reaching this\\nconclusion Bruce overlooks the use of the Son of man\\nin the book of Enoch, and he does not lay sufficient em-\\nphasis on apocalyptic glory.\\nIn Daniel the phrase suggests a people, the saints\\nof the Most High but in the book of Enoch it denotes\\na supernatural person. Just as the term the Servant in\\nIsaiah was limited from the nation as a unit to an indi-\\nvidual of the nation, so son of man, representing Is-\\nrael, was individualized in the name the Son of man.\\nThe book of Enoch speaks of the Son of man as\\npre-existent: And at that hour, that Son of man was\\nnamed in the presence of the Lord of Spirits and his", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0046.jp2"}, "47": {"fulltext": "39\\nname before the Head of Days (48: 2 cf. 70: i) as hav-\\ning unHmited judicial authority: And there was great\\njoy amongst them, and they blessed and glorified and\\nextolled, because the name of the Son of Man was re-\\nvealed unto them and he sat on the throne of his glory,\\nand the sum of judgment was committed unto him, the\\nSon of man, and he caused the sinners and those who\\nhave led the world astray to pass away and be destroyed\\nfrom ofY the face of the earth (62: 26-29, cf. Jno. 5: 22,\\n27); and as having universal dominion: And all the\\nkings and mighty and the exalted and those who rule\\nthe earth will fall down on their faces before him and\\nworship and set their hope upon that Son of man, and\\nwill petition him and supplicate for mercy at his hands\\n(62:5,6,9).\\nThe Son of man in the book of Enoch, then, does\\nnot refer to a person of lowliness and weakness, but to a\\nperson of supernatural origin and worldwide dominion.\\nIn fact, it is a messianic title. Jesus could well adopt it\\nas appropriate, if he knew that he would sit on the right\\nhand of power, and come with the clouds of heaven\\n(Mk. 14:62).\\nBut it was not a current designation of the Mes-\\nsiah. The form of Jesus question at Csesarea Philippi\\nindicates that the Son of man and the Christ were not\\nconvertible terms (Matt. 16: 13-16), and the question of\\nthe perplexed multitude shows that the idea of a mes-\\nsianic Son of man was novel (Jno. 12:34). Besides,\\nJesus always retained from announcing his messiah-\\nship. Therefore, just because it was not a familiar title", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0047.jp2"}, "48": {"fulltext": "40\\nof the Messiah, he selected it, for he could the more\\neasily give it currency with the meaning he wished to\\nput into it. Yet this cannot be the whole solution of the\\nproblem, for it cannot be admitted that Jesus choice of\\na title was determined solely by policy.\\nFor the rest of the solution we must study the pas-\\nsages in which the title occurs. In Matthew the name\\nis found thirty times, thirteen of which are apocalyptic,\\neleven refer to his sufifering and death and hopelessness\\nof escape, and six occur in other connections. In Mark\\nthe title occurs fourteen times, three of which are apo-\\ncalyptic, two refer to his dignity, and nine allude to his\\nbetrayal, death and purpose of death. Luke records the\\nname twenty-five times, of which ten are apocalyptic,\\nseven refer to his suffering and death, and eight are\\nused in various connections, John has the name the\\nSon of man nine times and Son of man once. Five of\\nthese refer to Jesus death and consequent glory, and\\nthe remainder to his messianic dignity and work.\\nAn induction from these passages will not warrant\\nthe conclusion that Jesus meant to teach his participa-\\ntion in human nature, or that he was the ideal man. The\\ngreat majority have no connection with the common\\nlot of man, but with the uncommon suffering of Jesus\\nand his future glory. The apocalyptic passages are ex-\\nplained, if we suppose that Jesus meant to claim super-\\nhuman glory and authority, and the texts that speak of\\nsuffering are explained, if we suppose that he intended\\nto retain the transcendental claims implied in the Son\\nof man as used by Enoch, and at the same time trans-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0048.jp2"}, "49": {"fulltext": "41\\nform the materialistic meaning of the term into the\\nmeaning of glory through sufifering. In this connec-\\ntion Mark 9: 12 is significant. Substitute the Christ for\\nthe Son ol man, and Jesus words would have found no\\nresponse, for no Jew believed that the Messiah must\\nsufifer many things and be set at naught. But Jesus in-\\ntended to teach that the Scriptures were fulfilled in the\\nsuffering of the Son of man. He must have had in\\nmind the suffering Servant of the 53rd of Isaiah. He\\nthus prepared the disciples to join suffering with the\\nSon of man a suffering that had been appointed him.\\nAgain, in the discourse on service and greatness he\\npoints to the Son of man as the standard of greatness\\nand service, great because servant, and thus joins the\\nservant idea of Isaiah with his vicarious death (Mk. 10:\\n35-45). Most significant is the union of the Son of man\\nwith Jesus death and resurrection recorded in Luke\\n24:7. Jesus suffered not because he was man and\\nshared the common lot of man, but because he was the\\nSon of man, the Messiah.\\nJesus selected the name the Son of man, then, be-\\ncause it was messianic, but obscurely so, and put into\\nit the unwelcome truth of Isaiah, that suffering and\\ndeath await the Servant who will redeem Israel. To\\nJesus the title meant that he who has supernatural ori-\\ngin and power must establish the kingdom of God on\\nearth by redemptive suffering and death and resurrec-\\ntion. To him it was a title of dignity; to the author of\\nthe book of Enoch it was a title of dignity; to the great\\nmajority of Jesus hearers it conveyed no clear mean-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0049.jp2"}, "50": {"fulltext": "42\\ning. It aroused inquiry, stimulated reflection, but\\nsolved nothing. To the people it offered a problem, not\\na solution. The solution came, when they came to\\nthink more of the Son of man, that saves by service of\\ndeath, than of the Son of David, who was expected to\\nsave by force. The title claimed messianic dignity and\\nat the same time corrected false views of messiahship.\\n2. The Son of God. In English the noun son\\nhas a meaning so definite, that it naturally suggests the\\nidea of a male child, and distinct mental effort is re-\\nquired to see in it any other meaning; but in Hebrew\\nthis primary idea gave rise to a variety of conceptions,\\neach of which, however, was readily derived from the\\nstrict physiological notion. The expression son of de-\\nnotes a relationship more or less intimate. The sort of\\nrelationship must be determined in each instance by the\\ncontext in which the phrase occurs. The term the Son\\nof God, then, means, in its broadest signification, that\\nthe person of whom sonship is predicated has some re-\\nlation to God. To illustrate, in the Old Testament, the\\nHebrew nation is called son, because Jehovah selected\\nit from among all nations to be his own (Ex. 4: 22; cf.\\nHos. II i); and since the nation as a unit was related\\nto God, individual members of the nation are sons (Dt.\\n14: I cf. Hos. 1 10). Within the nation were persons,\\nwho, by virtue of their selection to be administrators of\\nJehovah s law, had special relation to Him, and there-\\nfore called sons of the Most High (Ps. 82 6) and the\\nking of Israel, selected from all the families of Israel to", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0050.jp2"}, "51": {"fulltext": "be God s vicegerent, is called by Jehovah My Son (2\\nSam. 7: 14: cf. Ps. 2: 7).\\nFrom another point of view, but yet from the fact\\nof intimate relationship, angels are called sons of\\nGod, because they are like God in being superhuman\\n(Ps. 89:6; cf. Job. 1:6; Gen. 6:2). Again, men are\\nspoken of as sons of God. when they exhibit in a high\\ndegree the moral qualities that find their perfection in\\nGod. Thus the author of the \\\\Msdom of Solomon\\nwrites. For if the righteous man is God s son, he will\\nuphold him (2: 18). This ethical relationship is fre-\\nquently expressed by the figure of sonship in the litera-\\nture of the inter-biblical period, and is common in the\\nXew Testament.\\nThe Xew Testament presents the same varying no-\\ntion of divine sonship. Jesus speaks of the resurrection\\nas introducing men into a state of being analogous to\\nthat of angels, and thereby becoming sons of God\\n(L. 20: 36): he also calls those who love their enemies\\nsons of God, because they resemble God in loving the\\nunlovely (]\\\\Iatt. 5 45 cf. Jno. i 12).\\nLuke says that Adam was God s son (3: t,S). The\\nground of Adam s sonship is not given, but evidently\\nLuke thought of the unique relationship existing be-\\ntween God and man by virtue of the fact that man was\\ncreated in God s image.\\nLuke thinks also of sonship in the strictly physio-\\nlogical sense, when he says that Jesus was begotten bv\\ndivine power (i 35).\\nThe Old Testament idea of theocratic sonship of", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0051.jp2"}, "52": {"fulltext": "44\\nIsrael s king is carried into the New, and Jesus is called\\nthe Son of God, because appointed by God to do mes-\\nsianic work (Jno. 1:50; Matt. 16: 16; cf. Mt. 3: 17;\\n17:5)-\\nIt is conceivable, then, that the title the Son of\\nGod may be applied to Jesus as a member of the human\\nrace, or as peculiarly like God in moral perfection (Mt.\\n11: 27), or as supernaturally begotten (L. i: 35), or as\\nthe one appointed to be Vicegerent of God s kingdom\\nupon earth (Mk. i 11 9: 6), or as having some other\\nrelation, different from any one of those, the nature of\\nwhich must be determined by the texts and connections\\nwhere the title occurs.\\nBut it is of little moment what the expression may\\nmean it is of first importance to know what it probably\\ndid mean. An induction from the passages in which it\\noccurs must determine its signification.\\nThe title the Son of God was given to Jesus twice\\nby Satan during the temptation, thrice by demoniacs\\n(L. 4:41; Mk. 3: 11; Mt. 8:29), once by his enemies\\n(Mt. 27: 40, 43), once by a heathen centurion (Mt. 27:\\n54; Mk. 15: 39), and twice by his disciples (Mt. 14: 33;\\n16: 16).\\nAll these passages, except one, show that super-\\nhuman power was attributed to the one called the Son\\nOF God. The excepted passage simply gives Peter s be-\\nlief that Jesus is the Messiah of Old Testament predic-\\ntion. Satan s use of the title did not refer to Jesus of-\\nfice of Messiah so much as to his consciousness of son-\\nship, which was the foundation and condition of en-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0052.jp2"}, "53": {"fulltext": "45\\ntrance upon messianic work (Mk. i: ii) and the en-\\ncouragement for its completion (Mk. 9:7).\\nJesus did not use the title of himself except under\\noath (Mt. 26: 63, 64). To know what Jesus affirmed we\\nmust know what the High Priest meant. Did the Priest\\nask, Art thou the one set apart by God and qualified by\\nHim to be the Christ? Xo doubt, this was the force of\\nthe question, so that to the questioner Jesus simply af-\\nfirmed that he was the expected theocratic king; but he\\nput more into the title the Son of God, than the Priest,\\nfor he immediately adds, But henceforth will the Son\\nof man be seated on the right hand of the power of\\nGod. The hearers see the force of the implication, and\\nask, Art thou the Son of God, then (L. 22: 70). That\\nis, they see a divine as well as messianic claim in Jesus\\nwords concerning his dignity. The expression meant\\nmore to Jesus than a mere title. There can be no ser-\\nious objection to the supposition that the name referred\\nto supernatural origin, since the Book of Enoch re-\\ngards the Messiah as supernatural.\\nJesus called himself the Son. He cannot mean\\nthat he is son as other men are sons, except in higher\\ndegree; that is, that he is uniquely God s son, because\\nhe is uniquely like God in moral excellence. Luke 10:\\n17-20 and Matthew 11: 27-30 point to a knowledge of\\ndivine purposes and possession of divine secrets impos-\\nsible to man, however like God he may be in character.\\nBesides, Jesus excellence of character needs account-\\ning for..\\nIn the parable of the Wicked Husbandman, Jesus", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0053.jp2"}, "54": {"fulltext": "46\\ncalls himself the one and beloved Son in contrast with\\nthe mighty ones of Israel (Mk. 12: 1-12). He is God s\\nson in a sense, prophets are not. He distinctly ranks\\nhimself above them.\\nIn Mark 13: 32 he makes himself superior to an-\\ngels and so near God that it is surprising that he lacks\\nknowledge that belongs to God.\\nThe study of the title, then, shows the appropriate-\\nness of the definite article. He is not a son of God as\\nother Israelites, or as others who are peacemakers and\\nlovers of enemies, but he is the Son of God. This unique\\nsonship is also implied in the fact that he never asso-\\nciates others with himself, when he calls God Father.\\nHe usually and carefuhy says my Father and your\\nFather, and in such a way as to suggest that he meant\\nsomething in so doing. The our Father of the Model\\nPrayer is no exception, for he puts that petition into\\nthe mouths of his disciples; he and they do not join in\\noffering it.\\nThat the claim of sonship was not equivalent to the\\nclaim of messiahship may also be inferred from the fact,\\nthat he thought of God as Father years before he was\\nset apart for messianic work. Beyschlag is evidently\\nright in saying that the name, the Son of God, was the\\nexpression of personal consciousness rather than official\\nrelationship.\\nWhile we may not dogmatically say that Jesus in-\\ntended to convey the impression that he was conscious\\nof sharing the divine nature, yet the title fitly expresses", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0054.jp2"}, "55": {"fulltext": "all that his followers gained from reflection on his per-\\nson and work.\\nBut to prevent imponing too much into the name\\nit is well to bear in mind certain limitations, e. g. Jesus\\nignorance of the day of his return (Mk. 13:32). de-\\npendence on God for miracle-working power (Mt. 12:\\n28), seeming divergence of his own will from that of the\\nFather (Mk. 14: 36). and the fact that he prayed.\\nIn summing up the evidence, we find, that (i 1 the\\ntitle the Son of God signified that Jesus knew himself\\nto be chosen of God to be the Messiah: that (2) he was\\nchosen because he had a wholly unique relation to God.\\na relation so unique as to suggest readily a meta-\\nphysical mystery (^It. 11 27-30.\\n3. Messiah. Christ. Axoixted. Priests (Lev. 4:\\n3. 5. 16: 6: 22). prophets i K. 19: 16: Ps. 105: 15. cf. I.\\nChron. 16:22) and kings (i K. 19: 16) were anointed\\nwhen invested with official authority, so that the word\\nmessiah does not of itself indicate a king: but of the\\nthirty-nine times in which it is used in the Old Testa-\\nment thirty refer to a king. Xaturally the word came\\nto be a synonym for king {1 Sam. 10: i 24: 6: Isa. 45\\ni: ^Ik. 15:32). It was the technical name the Jews\\ngave to their expected deliverer (Enoch 48: 10: 52:4:\\nPs. oi Sol. 17: 36: 18: 6. 8: ^latt. 22: 42: 24: 5. 23 k\\nJesus did not openly announce himself to be the\\nMessiah until quite late in the Galilean ministry. Di-\\ndactic reasons account for this reticence. To the Jews\\nthe name Messiah suggested ideas that Jesus could not\\nendorse. If at the outset of his ministrv he had", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0055.jp2"}, "56": {"fulltext": "4S\\nopenly declared his messiahship, he would have aroused\\nvain hopes, probably have precipitated a revolution,\\nand brought himself in conflict with Roman authority.\\nHe preferred to remain incognito, until he had in some\\nmeasure taught the true nature of the kingdom of God.\\nThe method of Jesus self-revelation is intelligible,\\nif the national expectation of the Jews and Jesus con-\\nception of his mission be kept in mind. He illustrated\\nin himself his own precept: Become therefore wary\\nas serpents, and simple as doves. His purpose was to\\nclaim the office of Messiah and at the same time change\\nthe meaning of the title, to show that he was conscious\\nof divine anointing and yet refuse the throne of his\\nfather David.\\nHis messianic claim was both indirect and direct.\\nIndirectly he intended that his words and works should\\ntestify to his office.\\nI.) Teaching. His teaching was so spontaneous,\\nso direct, so searching and so axiomatically true, that it\\nwas acknowledged to be authoritative (Mk. i 22)\\nand even miracles were unable to distract attention\\nfrom the singular authority evidenced by his speech\\n(Mk. 1:27). His knowledge of God was so intimate\\nthat he offered comfort to the distressed (Mt. 11:28-\\n30), announced the forgiveness of sins (Mk. 2: 10), and\\ninvited sinners to the salvation of the kingdom (Mk. 2:\\n17). He was qualified to do this by divine anointing\\n(L. 4: 18), and therefore knew that he was a prophet\\n(Mk. 6: 4; L. 13: 33), but superior to the most eiTfectivc\\npreacher of righteousness named in Israel s history", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0056.jp2"}, "57": {"fulltext": "49\\n(L. II 32). In this way Jesus exalted himself as pro-\\nphet and drew attention to the prophetic functions of\\nthe Messiah, in opposition to the popular notions of his\\nkingly functions.\\n2.) IMiRACLE-woRKixG. The miracles of Jesus at-\\ntested his office. They showed that he must have some\\nrelation to the kingdom of God, for he was doing works\\nworthy of God. Suppression of Satanic power was as-\\nsuredly worthy of him who inaugurated the reign of\\nGod; and since it was admitted that Jesus was over-\\ncoming evil in its direst manifestation, he boldly de-\\nmanded that his adversaries admit the inevitable con-\\nclusion. He not only announced the kingdom s ap-\\nproach, but he brought it: it came in him (Alt. 12: 28).\\nBut since it came in an unexpected way. it was in the\\nmidst of them, and they knew it not (L. 17: 21). That\\nis, while miracles are in themselves credentials of a di-\\nvine messenger, they may be of such nature as not to\\nreveal the messianic character of the messenger. For\\nthis reason John the Baptist stumbled at the kind of\\nwork Jesus did. Jesus replied that his miracles were\\nevidences, not only of the fact that he was the Christ,\\nbut also of the kind of Christ he was. They showed the\\ngracious benefits of the kingdom (Mt. 11:5), in con-\\ntrast with the penal aspects that John had proclaimed.\\nIn this reply Jesus directly claimed that his works testi-\\nfied to the fact that he w^as the Coming One whom\\nJohn had announced, in spite of the Forerunner s in-\\nability to understand the nature of his work.\\n3. Messianic Claims. Jesus was not content to", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0057.jp2"}, "58": {"fulltext": "50\\nhave recognition of his office depend on inferences from\\nhis teaching and heaUng. He distinctly claimed messianic\\ndignity. He said that he was greater than Solomon or\\nJonah (Mt. 12: 41, 42), that he was Lord of the Temple\\n(Mt. 12: 6) and of the Sabbath (Mk. 2: 28). So bold a\\nclaim could not go unchallenged, and so plots were\\nformed to kill him. He compared his own teaching with\\nthat of Moses to the disadvantage of the divinely\\nequipped founder and lawgiver (Mt. 5:2ifTf.), and\\nplaced so high value on his own precepts, that he con-\\nceived no storm sufficiently violent to overthrow char-\\nacter built thereon (Mt. 7: 24f.). He felt himself to be\\nof such worth, that those who received him received\\nGod (Mt. 10: 40), and that men s treatment of him will\\ndetermine their standing before God (Mt. 10: 32, 33).\\nHe unhesitatingly claimed authority over man s con-\\nscience and conduct, and imagined no earthly tie strong\\nenough to be an excuse for refusing to follow him (L.\\n9: 59-62); and he declared that human history prior to\\nhis coming had its goal in him, and that in him all sub-\\nsequent history will be consummated (Mt. 25: 31-46).\\nMore astounding still, if possible, he quietly assumed\\nthe right to announce the forgiveness of sin. and so\\nclaimed a prerogative that belongs to God alone\\n(Mk.2:5f.).\\nWhile making these claims he betrays no feeling\\nof presumption, but speaks artlessly as a child and au-\\nthoritatively as God. This sublime self-assertion is in-\\nconceivable, unless he knew himself to be the Messiah,\\nthe Son of God.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0058.jp2"}, "59": {"fulltext": "51\\nIt is no wonder that men seeing the works and\\nhearing the words of Jesus eagerly asked, Who is he?\\nIt is no wonder that he awakened universal curiosity,\\nand that all Palestine was in intellectual ferment. Nor\\nis it strange that the consensus of opinion was that\\nJesus was no ordinary man, but one endowed with su-\\nperhuman power. No one but John the Baptist re-\\nturned from the dead, or Elijah, or Jeremiah, or one of\\nthe Old Testament prophets restored to life, could so\\nwork and so speak (Mt. i6: I3f.)- High as was the gen-\\neral estimate, it fell far short of the truth. Only the con-\\nfession of his most intimate followers that He was the di-\\nvinely appointed Messiah satisfied Jesus conception of\\nhimself (Mt. i6: i6f.). He joyfully accepted the title as\\nappropriate, but commanded the disciples not to di-\\nvulge their discovery to others.\\nThis command had the same didactic reason as\\nhis own reticence concerning his messiahship, for the\\ndisciples thought their knowledge was complete, but\\nJesus knew that it was partial. If they had told their dis-\\ncovery they would have heralded their own view, rather\\nthan Jesus view, and so preached error. They knew\\nthat Jesus of Nazareth was the Christ, but they did not\\nknow that the Christ must suffer. How far removed\\nfrom the truth was the Jewish notion of the nature of the\\nMessiah s service may be seen from Jesus rebuke of\\nPeter. Jesus conception of himself as sufferer was of\\nGod Peter s suggestion that this was impossible to the\\nChrist was prompted by Satan (Mt. i6: 21-23). The\\nJews thought that the Messiah would rule by force;", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0059.jp2"}, "60": {"fulltext": "62\\nJesus knew that he must rule by service (Mk. lo: 42-\\n45). In his endeavor to right their views he suffered\\ndeath (Mk. 15: 32), but in suffering and dying he ful-\\nfilled the Old Testament view of the Messiah (L. 24:\\n26, 46).\\nIt is noticeable that after Peter s confession Jesus\\napplies the name Messiah to himself in the hearing of\\nhis disciples, and they know that he meant himself (Mk.\\n9: 41 Mt. 23: 10). The vehemence with which he cau-\\ntioned them against false christs is based on the as-\\nsumption that he knew himself to be the true Christ\\n(Mt. 24: 5, 23), and under oath he declared that he was\\nthe Messiah (Mt. 26: 64). It is not accidental, but\\nnecessary for his purpose, that the period of the revela-\\ntion of his office should coincide with the period of his\\ninstruction concerning his death. The consciousness\\nthat he must die belonged to his consciousness that he\\nwas the Messiah.\\nJesus received the endowment necessary for his\\nmessianic work at his baptism (Mk. i: 10; cf. Acts 10:\\n38; Mt. 12: 28; L. 11: 19). Whether his miracle-work-\\ning power was the consequence of anointing, or wheth-\\ner such power was inherent and unconditioned by the\\ndescent of the Spirit is a matter of pure speculation.\\nThe miracle-working of Jesus is part of the greater\\nmiracle, the person of Jesus.\\n4.) The Son of David. Jesus did not use this title.\\nIt was employed by those outside of the circle of his im-\\nmediate followers. Their use of it shows what they con-\\nceived the Messiah to be: namely, a descendant of Da-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0060.jp2"}, "61": {"fulltext": "53\\nvid (Matt. 9: 27; Mk. 10: 47, 48), whose work would be\\nto restore the kingdom of David (Mk. 11: 10). The\\npopular expectation was that the Messiah would be\\nking of Israel (Mk. 15 32).\\nThat Jesus was the son of David admits of ilo\\ndoubt, for the doctrine of the Davidic descent Was part\\nof the apostolic gospel ((II Tim. 2:8; cf. Rom. 1:3;\\nHeb. 7: 14; Rev. 5: 5; 22: 16; Matt, i: i).\\nSome interpret Mark 12: 35-37 to mean that Jesus\\ndenied his Davidic sonship, but if this is so, it is difficult\\nto understand why his followers persistently perpetua-\\nted a claim against which he protested. A truer inter-\\npretation of the passage is, that Jesus intended to in-\\nstruct the people in the dignity of the Messiah, in oppos-\\nition to the carnal and narrow beliefs of the scribes. It\\nis significant that the Psalm that Jesus quotes is more\\nfrequently quoted in the New Testament than any other\\nScripture, and that it is used by the Apostles to describe\\nJesus exaltation in glory. It is only natural that Jesus\\nfollow^ers should have gotten their interpretation from\\ntheir Teacher.\\nJesus could not have meant to disclaim Davidic\\nsonship, for if there is any connection between predic-\\ntion and fulfillment, between preparation and consum-\\nmation, between the revelation of God in Israel and his\\nrevelation in Jesus Christ, he must be of the seed of Da-\\nvid, and therefore entitled to exercise royal authority.\\nThe interpretation of the scribes was thoroughly cor-\\nrect and justifiable, but it was one-sided. They imag-\\nined that the descent from David would be the Mes-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0061.jp2"}, "62": {"fulltext": "54\\nsiah s sole claim to Israel s throne, and were thus un-\\nprepared for the puzzling question, Whence is he his\\nson? It was a puzzle simply because they unduly efn-\\nphasized the sonship, and suspected that the\\nPsalmist did not use the title Lord in a merely\\nhonorific sense. They were shrewd enough to\\nconceive that a mightier and nobler than David might\\npossibly arise in David s line, and so wring from him\\nthe homage due a superior. Jesus question confound-\\ned his hearers, because they perceived that it was a\\nquestion of descent of the Messiah, and not of his oflice.\\nHe intended to show that his consciousness of messiah-\\nship is not conditioned on his descent from David mere-\\nly, but on a descent whose source is intentionally left\\nobscure to carnally minded scribes, while it is know to\\nhim.\\nJesus is son of David but this means much more\\nthan that he has David s blood and is David s heir. He\\naccepted the title as appropriate and true (Matt. 21 15-\\n17); by his triumphal entry he assumed kingly dignity\\n(Mk. II i-ii); he acknowledged his kingship to Pilate\\n(Mk. 15:2); and he felt himself to be so really king, that\\nhe said if men refused him the honor, the stones of the\\nstreet must proclaim his royal authority (L. 19: 40).\\nBut his question to the scribes shows that he did\\nnot think of his authority in connection with the throne\\nof David. At no time in his life did he contemplate\\ngetting the kingdoms of the world and the glory of\\nthem, for he early hinted at his death (Mk. 2 20) and\\nopenly announced it to his disciples after they had con-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0062.jp2"}, "63": {"fulltext": "55\\nfessed him to be the Christ (Mk. 8:31, 32). He knew,\\nhowever, that death would not prevent him from exer-\\ncising royal power, for he knew that he would arise\\nfrom the grave after a very short burial (Mk. 8: 32), and\\nmanifest his power over enemies (Matt. 21:42). This\\nkingly authority is so absolute, that he will exercise the\\njudicial function of determing the rewards and penalties\\ndue men of all nations (Matt. 25 32), and will perpet-\\nually protect and aid his subjects in extending his\\nkingdom in the world (Matt. 28: 18: 20).\\nConscious of such dignity and authority, it is no\\nwonder he asked. How say the scribes that the Christ\\nis David s son? Nor is it strange that those who em-\\nphasized unwarrantably the legal descent of the Mes-\\nsiah from an ancestral king were confounded.\\nJesus is David s son and he is David s Lord. He is\\nson, because descended from David; he is Lord, be-\\ncause he has kingly authority that cannot be explained\\nby lineal descent from David.\\nTHE AVORK OF THE VICEGERENT.\\nI. The Nature OF His Work. Since Jesus knew\\nhimself to be God s Vicegerent, he could consistently\\nsay, when speaking of his mission to preach elsewhere\\nthan in Capernaum, To this end came I forth (Mk.\\ni: 38), and For this I was sent forth (L. 4: 43). The\\nverbs came and sent are appropriate to him as rep-\\nresenting the King. He defined his work in the words,\\nI must preach the good news of the kingdom of God.\\nIn the course of his ministry he defined the nature of\\nthe kingdom more exactly by stating what he came to", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0063.jp2"}, "64": {"fulltext": "56\\ndo and what he did not come to do. It was not his mis-\\nsion to assume sovereignty over the poHtical divisions\\nof the world (Matt. 4: 8-1 1), nor act as arbitrator in the\\ndistribution of property (L. 12: 14). It was his work to\\nheal the morally sick (Mk. 2: 17), to seek the lost (Matt.\\n15: 24; L. 19: 10), invite sinners to repentance (Matt. 9:\\n13; Mk. 2: 17) and to give peace to burdened con-\\nsciences by announcing the forgiveness of sins (L. 7:\\n47-50). He did this, because he alone knew the father-\\nly heart of God and knew the Father s redemptive pur-\\nposes toward the weary and heavy laden. The intimate\\nrelation between Father and Son made the invitation\\ninevitable Come to me all ye that labor and are heavy\\nladen, and I will give you rest. Take my yoke on you,\\nand learn from me; because I am meek and lowly in\\nheart; and ye shall find rest for your souls (Matt. 11\\n25-30).\\n2. Means of Accomplishing His Work. i).\\nTeaching. Jesus necessarily had prophetic work to do,\\nfor he was compelled to interpret the nature of the king-\\ndom of God and vindicate his method of establishing it.\\nHe outranked the Old Testament prophets, for his invi-\\ntation to repent was not merely a demand for righteous-\\nness, but was itself a means of effecting repentance.\\nJesus promised to impart the righteousness he demand-\\ned (Matt. 5:6; 11: 28-30). He directly antagonized the\\npharisaic teaching that salvation is the reward for fast-\\nings, washings, almsgiving and sabbatic observances;\\nand taught that salvation flows from the immeasurable\\ngoodness of God. Such teaching seemed to annul the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0064.jp2"}, "65": {"fulltext": "law and the prophets. In consequence the authorative\\nTeacher had to say, Think not that I came to destroy\\nthe law or the prophets I came not to destroy, but to\\nfulfill.\\nJesus, then, assumed both a positive and negative\\nattitude towards the Old Testament revelation. His\\naffirmative position is seen in his constant appeal to its\\nauthority, in his rebuke of the scribes for their perver-\\nsion of its meaning, and in the fact that he held himself\\namenable to its requirements both in teaching and con-\\nduct. So certain was he of the perpetual validity of the\\nlaw, that he asserted that his own position in the king-\\ndom of God was conditioned by his obedience to one of\\nthe least commandments (Matt. 5: 1-19).\\nHis negative position is illustrated in the declara-\\ntion that the Mosaic enactment concerning divorce did\\nnot adequately declare God s will in the revolutionary\\nstatement, There is nothing from without the man,\\nthat going into him can defile him but the things which\\nproceed out of the man are those that defile the man;\\nand in the bold claim to be more authorative than\\nMoses (Matt. 5:20-48).\\nThe question arises, How could Jesus fulfill the\\nlaw, and at the same time depart from its precepts?\\nThe answer lies in what Jesus knew himself to be. Be-\\nfore he could pass judgment on the value of the law as\\na revelation, he had to have some standard of compari-\\nson. He himself was the standard. He knew that he\\nknew perfectly well the will of God, and that in himself\\nwas the perfect revelation of God (Matt. 11 2 Jesus,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0065.jp2"}, "66": {"fulltext": "58\\nthen, tested the law by his own knowledge of the Father\\nand discovered that it failed to reveal truly the divine\\nperfections. He who was consciously superior to\\nMoses, Solomon and Jonah, and who claimed lordship\\nover the Temple and the Sabbath could without self-\\ncontradiction assume authority to pass judgment on\\nthe legal literature of his people. But in doing this he\\ndid not legislatively abrogate the law. His mission was\\none of fulfilment, not of legislation; and the fulfil-\\nment pertained to the law in its entirety, its civil, cere-\\nmonial and moral enactments.\\nJesus used the word fuliil in two senses. He ful-\\nfilled the law in not breaking it. He pointedly said,\\nWhoever therefore shall break one of these least com-\\nmandments, and shall teach men so, shall be called least\\nin the kingdom of heaven; but whover shall do and\\nteach them, he shall be called great in the kingdom of\\nheaven. In this declaration he denies that he is a law\\nbreaker, for certainly he did not think himself least in\\nthe kingdom. But to say that Jesus obeyed the law is\\nto say little, for as a good Jew he obeyed civil and ritual\\nregulation, and his spotless purity demanded that he\\nobey moral requirements. Hence while to fulfil must\\nmean to obey, it must mean also much more than obedi-\\nence.\\nJesus contrasted I say unto you with it was said\\nto those of old. This contrast shows the other mean-\\ning that belongs to the word fulfil. The Mosaic legis-\\nlation was given at a definite time of the world s his-\\ntory, and partook of the limitations inherent in that", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0066.jp2"}, "67": {"fulltext": "59\\nepoch. It did not express fully the character of God.\\nnor reflect the moral condition of the people to whom it\\nwas given. It was enacted as a means of education;\\nhence, it must not be too hign nor too low. Too rigid\\nlaws beget despair, and too lax legislation is not disci-\\nplinary. The historically conditioned makes accom-\\nmodation necessary accommodation makes fulfilment\\nnecessary. As the human race advances, the laws gov-\\nerning it must keep pace. In the process, preceding-\\nlaws are not simply repealed; their moral content is\\ntaken up anc embodied in new enactments. The re-\\nstatement of the moral principle involved in the old law\\nis a fulfilment of the old.\\nWhen an enacted law hides the principle that led\\nto its enactment, conscience is satisfied only when the\\nmoral content is declared to be the standard. This is\\njust what Jesus did. He filled the statute full of the\\nmeaning the divine Lawgiver intended, i. e. he fulfilled\\nit. For example, the law forbidding murder under\\npenalty of death was interpreted rightly as referring to\\nhomicide, or expressed otherwise, it forbade harboring\\nanger so hot as to impel to manslaughter. Jesus says,\\nthat a man must not only not be angry enough to kill his\\nfellowman, but he must not be angry enough to call\\nhim an empty head or a fool. Thus interpreted the law\\nforbids angry feeling, not merely ihe outward manifes-\\ntation of anger in murder (]\\\\Iatt. 5 21-26).\\nLikewise Jesus fulfilled the ceremonial laws by in-\\nterpreting them. The commandments regarding clean-\\nness and uncleanness were symbolical. They taught", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0067.jp2"}, "68": {"fulltext": "60\\nthe truth that there is no pollution except moral pollu-\\ntion. Symbolical representation of this truth was ne-\\ncessary, because Israel was unable to appreciate the\\nvalue of moral purity. Because of the inherent ten-\\ndency of the human heart, Israel emphasized the sym-\\nbol, and so missed the purpose of ceremonial cleansing.\\nNow, in the case of symbols and rites the most efifective\\nway to interpret them is to break them. Jesus did this\\nhe broke the shell in order to bring to light the kernel\\nhe magnified moral defilement by brushing aside that\\nwhich simply shadowed it. Men no longer confound\\ncleansing of the hands with cleansing of the heart, be-\\ncause the Mosaic ordinances of cleansing fulfilled their\\nmission.\\nThe law in its entirety, then, Jesus fulfilled, because\\nhe, as the complete revelation of God, filled to the full\\nthe preliminary revelation given in Old Testament leg-\\nislation. In him all things were accomplished. The\\nlaw in statute form passed away, but in its ethical re-\\nquirements it abides, because Jesus Christ abides.\\nJesus fulfilled the prophets also. Here, too, the\\nword fulfil has as many meanings as the prophet had\\nfunctions. Since prophets demanded right conduct, he\\nfulfilled them by living the moral and religious life they\\ndemanded; since they were God s servants to preach\\ngood tidings to broken-hearted Israel languishing in\\ncaptivity, and so types of the ideal Servant, he fulfilled\\nthe type by doing in the moral and religious sphere\\nwhat the prophets did in the political. As Isaiah pro-\\nclaimed the acceptable year of the Lord to prisoners in", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0068.jp2"}, "69": {"fulltext": "61\\nBabylon, Jesus proclaimed liberty in Xazareth to those\\nenslaved in sin, and thus laid bare the real meaning of\\nIsaiah s glad proclamation (L. 4: 16-19).\\nAgain, since prophets predicted the coming of a\\nperson who would reign and suffer, their words could\\nbe fulfilled only by coming true; that is, there must\\nhappen in fact what was promised in word. So Jesus\\nrode into Jerusalem on a royal beast, thereby claiming\\nto be the king of Zachariah s prediction (Mk. 11: i-i i)\\nhe died and rose again in glory, and in so doing claimed\\nto be the Christ of the prophets (L. 24: 25, 26).\\nJesus Christ, then, fulfilled the law and the pro-\\nphets by being the end for which they existed. The his-\\ntory and literature of the Jewish nation have no mean-\\ning apart from him. He fulfilled them, because they\\nare filled full of him.\\n2). Healixg. Xot only by word, but also by deed,\\nJesus showed the saving benefits of his mission. He\\nhealed because it was part of his messianic work (]\\\\Iatt.\\n11: 5 L. 13 32). His miracles served at least three dis-\\ntinct purposes. First, they attested his person and his\\nwork, for they were evidences that God was working\\nthrough him (Matt. 12 28 cf. L. 11: 20). Second, they\\nserved as gestures to emphasize his words. He spoke\\nwords of grace, and demonstrated by act that he had\\nthe compassion he said he had. A notable instances of\\nthis is the healing of the leper (Mk. i 41). The leper\\nhad good reason to doubt the willingness of Jesus, for\\nhis experience had taught him that no man had sym-\\npathy for him, but rather shunned him as an unclean", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0069.jp2"}, "70": {"fulltext": "62\\nthing, under the curse of God. He asks himself, Will\\nthis wondrous healer treat me as other men do? Jesus\\ndispelled his doubts by coming into fellowship with\\nhim; he touched him. The touch of Jesus demonstrated\\nbeyond a doubt the I will. The Savior s compassion-\\nate willingness is exemplified in the act of contact.\\nThird, miracles illustrated the nature of Jesus work in\\nthe spiritual sphere, for relief of physical distress sym-\\nbolized the higher good to be enjoyed in the salvation\\nof the soul. To forgive sins was a higher function than\\nto heal the paralytic the latter is incidental to the form-\\ner (Mk. 2: 1-12). His frequent commands that his mir-\\nacles should not be noised abroad and his constant re-\\nfusal to work signs on demand show that Jesus did not\\nregard miracles as ends in themselves. With some\\ntruth it may be said, that the last two characteristics\\ndifferentiate the miracles of Jesus from the miracles oi\\nOld Testament prophets and New Testaments apos-\\ntles.\\nAs teacher and healer Jesus work was confined to\\nPalestine. The reason for this concentration of activity\\nis two-fold. The Jews alone could understand the terms\\nJesus used when talking about God, sin and salvation,\\nfor they had learned their meaning by centuries of\\ntraining. Heathenism could have given no point of\\ncontact for Christ s teaching.\\nAgain, like a wise instructor he limited the range\\nof his work. He could not cover a wide area effectively\\nin a short lifetime, since he was compelled to repeat his\\nwords often and present the truth from different angles", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0070.jp2"}, "71": {"fulltext": "G3\\nand emphasize his message by personal association, in\\norder to impart instruction to men little prepared to re-\\nceive it.\\nJesus rigorously maintained this policy of concen-\\ntration. He never entered gentile towns to teach, and\\nwhen his presence in such towns was discovered, he re-\\nfused to heal the sick, because beyond the sphere of his\\nwork i^Iatt. 15:24). During his lifetime he forl^ade\\nhis disciples proclaim the gospel in heathen and half-\\nheathen districts (]\\\\Iatt. 10: 6). This, however, was due\\nto the additional reason that the disciples were dis-\\nqualified by prejudice and lack of love to bear glad tid-\\nings to gentiles and Samaritans.\\nJesus did not intend that his hearers should under-\\nstand that Israelites alone were the objects of his saving-\\nwork, for the Old Testament taught differently, and his\\nown requirement of faith as the condition of receiving\\nthe good he brought showed that gentiles may share his\\nsalvation (^latt. 15 28). There can be no geographical\\nor natural barriers to salvation, when a state of mind\\nand heart is the sole condition of receiving it.\\n]^Ioreover, the illustration of the Good Samari-\\ntan is proof that Jesus had no sentimental notion of the\\nsuperior advantage of Israelites; and he explicitly\\nstated that the blessedness of the kingdom of heaven\\nwill be shared by those outside of the Jewish nation\\n(Matt. 8:11).\\nThe marvellous patience and optimism of Jesus are\\nexhibited in the fact, that in spite of the narrowness of\\nhis field of labor and of the dullness of his pupils and", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0071.jp2"}, "72": {"fulltext": "64\\nindifference of his hearers to moral beauty, he was not\\ndiscouraged. He was content to secure a sure basis of\\noperation from which his kingdom could be extended.\\nHe was confident that, though small in its beginning,\\nthe kingdom of God would attain surprising magnitude\\n(Mk. 4:26-32).\\n3). Service of Jesus Death. The service of\\nteaching and healing did not exhaust Jesus mission.\\nHis best service was voluntary death for the good of\\nothers (Mk. 10: 45). That he did not make this service\\nprominent until late in his ministry is no proof that he\\nwas ignorant of it in his earlier ministry. On the con-\\ntrary, he early announced the mourning that must fol-\\nlow the sudden snatching away of the bridegroom (Mk.\\n2: 20) and somewhat later he told his enemies that they\\nwould see in his temporary burial a sign of his messiah-\\nship (Matt. 12:39, 40). After Peter s confession he\\nopenly announced the bloody death awaiting him, and\\nfrequently repeated the announcement with fuller de-\\ntails (Matt. 17: 22, 20; 17-19, 28; 26: 2, 12, 24).\\nHe could not be explicit earlier, for he had to win\\nthe love of his followers for himself as teacher before he\\ncould give them unwelcome truth. A suffering Christ\\nwas to them a contradiction in terms it was a paradox\\nthat repelled. The Teacher that expressed it would\\nhave been abandoned, unless the pupils had become at-\\ntached to him as friend through prior companionship.\\nSo Jesus patiently taught them as they were able to\\nbear instruction.\\nAnother significant thing is, that Jesus did not em-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0072.jp2"}, "73": {"fulltext": "05\\nphasize the meaning and purpose of his death as his\\nApostles did after the resurrection. This fact, too, is to\\nbe accounted for by the necessity of the case; for it\\nwould have been useless to talk about the purpose of a\\nfact when the fact itself was disbelieved. How could\\nthe disciples have any comprehension of the purpose\\nof Jesus death, when they could not believe that he\\nwould die? When his death became a fact in history,\\nthen they were in a position to measure its significance.\\nFrom the very first, they conceived the death of Christ\\nin connection with human sin (I Cor. 15: 3). Paul did\\nnot think out the saving significance of Christ s death,\\nfor he got the doctrine from others and the short time\\nelapsing between the crucifixion of Jestis and the con-\\nversion of Paul will not permit the stipposition that\\nPeter, James or John constructed a philosophy of the\\nfacts of their blaster s life, death and resurrection in re-\\nlation to God and man, unless they are credited with\\npowers of imagination and abstract thought not dis-\\ncoverable in what is told of them in the Gospels. We\\nare then led to ask. whether there is not a genetic con-\\nnection between the teaching of Jesus and the preach-\\ning of his Apostles, and whether the sayings of Jesus do\\nnot preserve some teaching on the significance of his\\ndeath.\\nThe death of Jesus was unique; never before was\\nthere such a death. It was not suicide committed in a\\nmoment of despair, but a gift of free love for the un-\\ndeserving. It was not an accident, nor such a death as\\nmay come in the ordinary providence of God. It was", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0073.jp2"}, "74": {"fulltext": "m\\nnot a national calamity, like the death of Josiah or the\\nexecution of John the Baptist; nor was it simply a mar-\\ntyrdom for the truth, such as he demanded of his fol-\\nlowers. No doubt, there is truth in the statement that\\nJesus died as a martry for the sake of righteousness, for\\nrather than deny his teaching he suffered, and he ex-\\npressly said that in so doing he would meet a phophet s\\nfate (L. 13: 33); but it is also true, that his constant as-\\nsertion that he was under divine necessity to die (Matt.\\n16:21; 26:31, 42), and that his death was in accord\\nwith God s purposes as revealed in the Old Testament\\n(Matt. 26: 54, 56; L. 22: 37), and his consciousness of\\nbeing of so much value that his life was an equivalent\\nto the life of many (Mk. 10: 45) show that his death can-\\nnot be thought of as the result of a martry s holy en-\\nthusiasm for truth.\\nAgain, Jesus death is distinguished from that of an\\nordinary martyr in that he died for love to man, rather\\nthan for love of truth. It is comparatively easy to yield\\nlife ior what one believes to be the truth it is difBcult\\nto die deliberately for the advantage of another; it is\\ncommon to normal men to love right in the abstract,\\nbut is is exceptional to love men well enough to make\\nthem right in. conduct; it is not often that a friend dies\\nfor a friend, but Jesus died for sinners. If, then, he be\\nranked with martyrs, he must be considered unique\\namong them, and so unique as to demand explanation.\\nThe first unique fact in Jesus death, then, is that\\nit was of specific divine appointment, in accordance\\nwith God s predetermined purposes; the second unique", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0074.jp2"}, "75": {"fulltext": "67\\nfact is that Jesus deliberately gave what it was in his\\npower to keep. He had only to make request of the\\nFather and legions of angels would have hastened to\\nhis rescue, but he did not (Matt. 26: 53). The third\\nunique fact is that he knew himself to be worth all he\\ncame to ransom (Mk. 10:45). The one Son of man\\nequalled in value the many. The last two points are es-\\nsential in any view of Christ s death, for the merit of\\ndeath as redemptive consists in the willingness and\\nworth of the sufferer; and the first suggests that the\\ndeath of Jesus had some relation to God, other than an\\nexpression of the Father s love, especially when viewed\\nin the light of Gethsemane s agony and the cry from the\\ncross.\\nWhat value Jesus death had for man can be gath-\\nered from the accounts of the crucifixion and from\\nMatt. 20:28 (cf. Mk. 10:45) and 26:28(:\\\\Ik. 14:24;\\nL. 22.: 19, 20).\\nThe parable of the Wicked Husbandmen gives the\\nclue to an understanding of the relation between Jesus\\nand the Jews. The Jewish nation was God s vineyard,\\nover which he had placed civil and ecclesiastical rulers,\\nwhose business it was to cultivate the fruits of right-\\neousness. At intervals the Proprietor sent prophets to\\ndemand the expected fruits. There is conflict of au-\\nthority, for the husbandmen not only refuse the pro-\\nphets demands, but maltreat and murder the owner s\\nagents. The refusal of God to punish his husbandmen\\nincreases their bitterness, until they are ready to kill the\\nProprietor s son and heir. They know they have no", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0075.jp2"}, "76": {"fulltext": "68\\nmoral right to tlie vineyard; they know they are antag-\\nonizing rightful authority; they know they intend to\\nkill him who will heir the property. In a word, it is\\nwrong endeavoring to overpower right; injustice throt-\\nling justice. If there is any sanction in moral law, the\\nhusbandmen must be destroyed. The moral sense of\\nJesus hearers compels them to see the fitness of pen-\\nalty, for they say, He will miserably destroy those mis-\\nerable men, and will let out the vineyard unto other\\nhusbandmen who will render him the fruits in their sea-\\nsons (Matt. 21 43, 45). But penalty was not inflicted.\\nInstead of the husbandmen s death, the heir died. He\\nhad the right to punish them; he had the power to exe-\\ncute the penalty but he waived the right and restrained\\nhis power, and allowed the wicked seemingly to tri-\\numph. Wrong seemed victorious. It would have been\\nso in fact, if the Son had not foreseen that his return to\\nlife and glorious elevation would convince his enemies\\nthat he had voluntarily died in their stead, and so soften\\ntheir enmity and awaken their love. Historically the\\ndeath of Jesus was literally in the place of the death of\\nthe Jewish rulers.\\nThe significance of Jesus death may aiso be gotten\\nfrom the words: Tor the Son of man came not to be\\nministered to, but to minister and to give his life a ran-\\nsom for many (Matt. 20: 28, cf. Mk. 10: 45). The word\\ncame suggests that death was part of his messianic\\nmission the word give shows that his death was vol-\\nuntary; the word ransom indicates that his life served\\nas the price for which the many were rescued. Ransom", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0076.jp2"}, "77": {"fulltext": "69\\nmay imply the idea of substitution, but not in the strict-\\nest sense; it does indicate equivalence in value, else the\\nrelease of many could not have been procured.\\nThe notion of substitution is more directly ex-\\npressed by the preposition for i anti i. This preposition\\nis the only one in the Greek language that can unmis-\\ntakably give the idea that one person or thing is sub-\\nstituted for another person or thing. For example.\\nArchaelaus ruled over Judea instead oi his father He-\\nrod (Matt. 2 22) a father does not give his child a ser-\\npent instead of a fish L. 1 1 1 1). Yet, the preposition\\ndoes not necessarily mean instead of, for it cannot be\\nsupposed that the lost eye can be replaced by the eye of\\nthe assailant (^latt. 5 38 1. The offender must suffer a\\nloss equivalent to that stiffered by the person wronged.\\nThe idea of equivalence, then, is unmistakably present\\nin both the words ransom and for. The language\\nsuggested to Jesus hearers the idea of vicarious suf-\\nfering, for they had been taught by centuries oi sacrih-\\ncial ritual that the victim bore penalties which the of-\\nferer deser\\\\-ed. The doctrine of substitution was cur-\\nrent in Jewish theology.\\nIt is hardly fair to press the figure so far as to ask.\\nTo whom was the ransom given? or. From whom or\\nwhat were the many ransomed? If the second question\\nseems pertinent, it may be replied, that it was a com-\\nmon notion that men are slaves to sin, and so Jesus may\\nhave had in mind the idea of slavery to sin. This well\\naccords with the significance of his name, for it was be-\\ncause he would save from sin that he was called Jesus.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0077.jp2"}, "78": {"fulltext": "The second passage that gives the value of Christ s\\ndeath is the account of the Last Supper. Here the pre-\\npositions used seem to weaken the inference derived\\nfrom the study of for in Matthew 20: 28, for both Mark\\nand Luke use a preposition which primarily means for\\nthe advantage of, and secondarily instead of (Phile-\\nmon 13), and Matthew uses a still more colorless pre-\\nposition, which simply afhrms that Jesus death con-\\ncerns many, and gives no intimation whatever as to\\nhow the advantage is secured. There are, however, two\\nexpressions that aid to determine the purpose of our\\nLord s sufferings.\\nMatthew alone states that the advantage of Christ s\\nblood is the remission of sins (26: 28). Evidently Jesus\\ngave sacrificial value to his death, else he would not\\nhave joined so closely the terms blood and forgive-\\nness of sin. Even if his disciples did not at the time see\\nthe meaning of his words, subsequently they had suffi-\\ncient warrant for taking them as the guarantee of the\\ncorrectness of their preaching (r Pet. i i8f.; Gal. i 4,\\n2: 20; Rom. 4: 25; I Cor. 15: 3; Tit. 2: 14; i Tim. 2:6).\\nIn accordance with Christ s mission to forgive sins and\\nhis express declaration that his life is given as a ransom\\nis the teaching, that his death serves as an atonement\\non account of which men s sins are forgiven. The blood\\nof Christ is the objective condition upon which it is\\npossible for God to forgive sin.\\nLuke gives a slightly dififerent significance to Jesus\\ndeath in the words: This cup is the new covenant in\\nmy blood, which is shed for you (22: 20). The adjec-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0078.jp2"}, "79": {"fulltext": "71\\ntive new at once suggests contrast with the old, and\\nwe at once think of Jeremiah s promise: Behold,\\nthe days come, saith Jehovah, that I will make a new\\ncovenant with the house of Israel, and with the house\\nof Judah. .1 will put my law in their inward parts,\\nand write it in their hearts; and will be their God, and\\nthey shall be my people. And they shall teach no more\\nevery man his neighbor, and every man his brother,\\nsaying, Know Jehovah: for they shall all know me,\\nfrom the least of them unto the greatest of them, saith\\nJehovah for I will forgive their iniquity, and I will re-\\nmember their sin no more (31 31-34). God s pledge\\nin this new covenant is to remove the sins of the people,\\nso that there will be no barrier obstructing loving in-\\ntimacy and spontaneous obedience.\\nThe qualifying phrase in my blood shows that\\nthere are points of contact between the new covenant\\nand the old, for the old had been ratified by the shed-\\nding of blood (Ex. 24: i-ii). The shed blood of the\\nsacrifices at Sinai atoned for the people s sins and the\\nsprinkling of it upon the congregation was their ratifi-\\ncation of the covenant. The blood of the old covenant\\nsymbolized atonement and ratification. So Jesus blood\\nwas shed to effect atonement and also to ratify the\\nnew covenant by whose terms God forgives man s ini-\\nquities and works in him moral renewal (L. 22: 20, cf.\\nJer. 31:31-34).\\nAfter the resurrection, Jesus declared that his death\\nwas the consummation of the Old Testament prepara-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0079.jp2"}, "80": {"fulltext": "72\\ntion, and that its design was to remove the guilt of sin\\n(L.24:47).\\n4). Heavenly Activity. The Vicegerent s activ-\\nity did not cease with his removal from earth by vio-\\nlence. He knew that he would rise to meet his dis-\\nciples for further instruction (Matt. 26:32), and that\\nglory necessarily awaited him after suffering (L. 24:\\n26). The cross did not destroy, but was the beginning-\\nof a continuous manifestation of Jesus messianic power\\n(Matt. 26:64). Because of authority granted him in\\nhis exaltation, he personally directs the affairs of his\\nsubjects and accompanies them all the days (Matt. 28:\\n20).\\nSUBJECTS OF THE KINGDOM.\\nThe task of Jesus was to bring men into submission\\nto the King, that God s will may be done on earth as it\\nis done in heaven. To do this he had to furnish motives\\nsufficiently strong to induce the disobedient and rebel-\\nlious to submit their wills to the will of the Father.\\nJesus, therefore, appealed to man s sense of worth and\\nto his consciousness of sin.\\nI. Worth OF Man. The constitution of man pro-\\nclaims his value. He is dual in nature. A study of the\\nterms body, soul, flesh and spirit will make this ap-\\nparent. Flesh, fiesh and blood and body describe\\nman on his material side, but they are not quite synony-\\nmous. Flesh is the perishable sensuous nature that\\ndistinguishes men from the non-material beings of the\\nspirit-world (L. 24:37-39; Matt. 24:22). Flesh and\\nblood designates man s creaturely weakness in. contrast", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0080.jp2"}, "81": {"fulltext": "with the supersensuous and divine. Jesus pointedly\\nbrought out the contrast in reply to Peter s confession.\\nFlesh and blood did not reveal it to thee, but my Father\\nwho is in heaven. Body is the comprehensive term\\nfor man s physical organism, whether it be dead or\\nalive; but the body can fulfil its functions only when\\nanimated. The presence of the spirit in the body\\nmakes it alive. hen Jesus yielded up his spirit death\\ncame (Matt. 2 j\\\\ 50), and when the spirit returned to the\\ndead daughter of Jairus, she lived (L. 8: 50).\\nBut it must be noted that the body is said to be\\nkept alive by a somewhat called the soul. This living\\nbody prolongs its existence by food (]^Iatt. 6:25): it\\nmay be killed by the violence of men. but the animating\\nsoul is beyond their power to injure (^Nlatt. 10: 28). The\\nsoul continues its existence apart from the body.\\nThe query arises, \\\\Miat is the relation between soul\\nand spirit? Are they exactly synonymous, or are they\\ndistinct elements in the non-material constituent of hu-\\nman nature? Spirit is the true antithesis of flesh, and\\ndenotes man as a person capable of forming resolutions\\nand eager to effect his purposes. For example, the dis-\\nciples had earnestly protested against Jesus prediction\\nthat they would forsake him in the hour of trial, and had\\nvehemently afhrmed their determination to die with\\nhim, if need be: but he knew the testing would be too\\nsevere for them. He commended their resolution, but\\ntold them that they lacked the strength to carry it into\\neffect. The spirit indeed is willing, but the flesh is\\nweak. Again, spirit is conceived as distinct from the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0081.jp2"}, "82": {"fulltext": "74\\nphysical sense, for Jesus in his spirit, and not by sight\\nor hearing, perceived the reasoning of the scribes, (Mk.\\n2:8). It also denotes that in man which experiences\\nemotion. The hardened unbelief of Pharisees touched\\nJesus so deeply that he sighed in his spirit (Mk. 8: 12).\\nSpirit, then, is practically synonymous with our expres-\\nsion the higher nature, in contrast with flesh, the\\nlower nature.\\nThe soul is that which makes men persons, for\\ndead bodies have none of the marks of personalty. It is\\nthe soul or person that exists beyond the grave. In\\nearthly life the body is the medium through which the\\nsoul or person acts. The expression body and soul,\\nthen, designates man in his personal relation to his fel-\\nlows.\\nThat soul and person are practically identical may\\nbe inferred from the soliloquy 01 the Rich Fool (L. 12:\\n19). He is talking to himself when he is addressing his\\nsoul. Substitute the word self for soul, and read: I\\nwill say to myself. Self, thou hast many goods laid up\\nfor many years; take thine ease; eat, drink, be merry.\\nThis brings out the supreme selfishness of the Fool;\\nand this is one of the points intended by Jesus in speak-\\ning the parable. True, the word souls is used in the\\nparable in the sense of animal life which ceases at death;\\nbut the folly of the rich farmer consisted in supposing\\nthat self had to do with earthly life only, when in fact he\\nhad a life independent of and superior to animal exist-\\nence. Jesus taught by this parable that man is a con-\\nscious person in two-fold sphere of life.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0082.jp2"}, "83": {"fulltext": "That personality inheres in the soul may be in-\\nferred also from the fact, that it is the constituent part of\\nman s nature that experiences sorrow and love. Jesus\\nFOul was exceedingly sorrowful (^latt. 26: 38). The\\nhighest duty of man is to love God with all the heart,\\nwith all the soul, and with all the mind (^latt. 22: 37).\\nIt is the person that sorrows and loves.\\nSpirit and soul, then, are not exactly synonymous,\\nnor are they entirely distinct; they constantly cross each\\nother, so to speak. Both denote man s immateriality,\\nbut from different points of view, ^lan is spirit, be-\\ncause he is allied with spiritual beings, especially with\\nHim who is Spirit: he is a soul, because he has sensa-\\ntions and experiences that belong to life; he is a human\\nsoul, because he has the mysterious deeps of personal-\\nity; he is an immortal soul, because experiences of per-\\nsonal moral life outlast the body.\\nJesus interpreted this inarticulate speech of the hu-\\nman constitution, and as authoritative teacher assured\\nmen that they have relations with the invisible world.\\nAngelic beings rejoice in their welfare (L. 15: 10). It\\nis the unseen world alone that holds treasures that can\\nfitly reward man s noblest endeavor (Alatt. 6: 19.-21).\\n^loreover. the fact that man has the high privilege of\\nbecoming like God in character is evidence of Jesus\\nhigh estimate of human worth, for nothing can con-\\nceivablv be more valuable than God s perfections (^latt.\\nJesus assumed that man is free to accept or reject\\nhim as the bearer oi salvation (L. 13; 34) and to direct", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0083.jp2"}, "84": {"fulltext": "76\\nhis energies to enter the narrow gate to eternal Hfe\\n(Matt. 7: 14), and that he is therefore responsible (L.\\n12: 57). The awful prerogative of choice and the pos-\\nsible preservation of the true moral self with God were\\nmotives to which Jesus appealed in order to make men\\nappreciate their dignity.\\nJesus taught that God is interested, not merely in\\nhumanity as a whole, but in every individual however\\nweak and insignificant. The one erring sheep engross-\\nes the shepherd s attention more than the entire flock\\nsafely folded (Matt. 18: 12-14). So valuable is one of\\nthe little ones that believe, that sure and disgraceful\\ndeath cannot measure the doom awaiting those who\\ncause him to stumble (Matt. 18: 6). The pointed ques-\\ntions. What does it profit a man to gain the whole world\\nand forfeit his soul? Or what is a man to give in ex-\\nchange for his soul? show Christ s estimate of man. In\\nhis view a man outweighs the kingdoms of the world\\nand the glory of them, for the immortal self is borne by\\nangels to enjoy the companionship of the blessed, or\\nsuffers a descent so sad and awful as to be described by\\nthe tender Jesus as a place of tormentmg flame and un-\\nquenchable thirst (L. 16: 19-23).\\nOn the subject of man s value, as on every subject,\\nChrist s activity illustrated and emphasized his words.\\nHe not only said that men were dear to him, but he also\\nacted as if they were. He did not scorn the people, be-\\ncause they know not the law, but was moved with\\ncompassion for them, because they were harassed, and\\nscattered, as sheep having no shepherd. He delighted", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0084.jp2"}, "85": {"fulltext": "77\\nto come into closest intimacy with political and social\\noutcasts (L. 15: 1-32). In other words, he treated the\\npoor, the ignorant, the depraved as though they were\\nworth something, and they responded to his estimate\\nand became conscious of possessing moral value. The\\nPhysician healed them by making them feel the joy of\\nself-respect, for self-respect saves from degradation and\\nfurnishes a worthy ideal. In imagination the self-re-\\nspecting man sees the ideally possible and the effort to\\nbecome like his idealized self is abandonment of the\\nactual self. It is no wonder that fishermen and publi-\\ncans gladly left all to follow One who had given them\\nsome idea of their worth no wonder that women of the\\ncity w^ere lifted from lives of public shame, when they\\ndiscovered One who invited them to associate with him\\nin purity.\\nChrist s conduct naturally alienated the socially re-\\nspectable and stirred them to hostility; but he cared\\nnothing for conventional customs of society, nor for\\ntheological opinions sanctioned by generations of re-\\nligious teachers, if by disregarding them he could put\\nman in his rightful place. He therefore seemed to de-\\nlight to heal on Sabbath days, for in this way he most\\neffectively taught that man is of more importance than\\nany national institution however hallowed by centuries\\nof observance and sanctioned by divine commandment.\\nThe startling words, The sabbath was made for man,\\nand not man for the sabbath (]\\\\Ik. 2: 2^), put the hum-\\nblest Jew above the day that was thought to have limi-\\nted God s creative work, and for violation of whose", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0085.jp2"}, "86": {"fulltext": "78\\nsanctity death was inflicted. Jesus apparent deprecia-\\ntion of the sabbath occasioned plots to kill him, for his\\nenemies did not perceive that instead of belittling their\\nholy day he was exalting man. His death did not si-\\nlence his testimony, for more eloquently than words the\\ncrucifixion proclaims Christ s estimate of man. He\\nvalued men more than he valued his life. The cross re-\\nmains a constant and convincing witness of man s\\nworth.\\nNo one can visit the manger and see Jesus in in-\\nfant weakness, or walk the shores of Galilee s lake and\\nhear his virile speech and see his mighty deeds, or stand\\nbefore the cross and see his marvellous death, without\\nfeeling that the frail human body is unspeakably pre-\\ncious. The life Christ lived as the incarnate Son of God\\nmakes every human life assume the dignity of a son of\\nGod.\\n2. Man s Condition. In spite of man s intelli-\\ngence and will and the priceless value of the soul, he\\nmisuses the former and is in danger of losing the latter.\\nHis condition is not that which his constitution de-\\nclares to be his ideal. His moral judgment testifies that\\nhe feels the pressure of God s will urging him to moral\\ndecisions, and his experience testifies that his own will\\nresists the recognizable divine pressure. This exper-\\nience Jesus interpreted, when he taught that the will of\\nGod must be the standard of conduct and that no one\\nreaches the standard. No adequate idea of goodness\\ncan be found apart from God, and the search after good\\nis futile, unless the moral perfections of God are more", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0086.jp2"}, "87": {"fulltext": "79\\nhighly prized than earthly riches however great (Alk.\\nlo: 1 8). The young ruler was in the grip of a power\\nstronger than himself, else he would have won that for\\nwhich he seemed so eager to attain.\\nJesus did not account for the origin of this moral\\nimpotence. He talked about men as they are, not as\\nthey were in some distant past. He assumed that every\\nman can see that his own personal history and the his-\\ntory of the race testify to moral fault; he assumed too\\nthat ordinary insight leads to the conviction that this\\nuniform phenomenon points to a normal tendency ly-\\nmg back of and determining the fact. In brief, sin be-\\nlongs to man s being, and is therefore universal.\\nThe best men whom Jesus met had to repent.\\nThose who showed docility and comparative blameless-\\nness by attaching themselves to him are described as\\ndebtors owing the enormous sum of ten thousand tal-\\nents, and the most faithful servants are still unprofitable\\nservants (L. 17: 7-10).\\nJesus did not define the nature of sin. but indirect\\nstatements warrant the following conclusions. Sin is\\nan incident in each man s life. Its origin and history\\ncan be traced, for it is the conscious act of a person.\\nEvery man knows when, where and why he sinned. But\\nthe incidental character of a sinful act does not lessen\\nits enormity. An isolated transgression entails endur-\\ning consequences. I say to you, that every idle word\\nthat men shall speak they will give account of it in the\\nday of judgment (Matt. 12: 36). Whoever causes one\\nof these little ones that believe in me to stumble, it is", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0087.jp2"}, "88": {"fulltext": "80\\nprofitable for him that a great millstone should be\\nhanged about his neck, and he should be sunk in the\\ndepths of the sea (Matt. i8: 6). The permanency of the\\neffect of a single misdeed arises from the nature of per-\\nsonality. The will is effected by every choice; it gains\\ncharacter in the act of choosing. Repeated decisions\\nfor evil make it impossible to choose anything but evil.\\nBlood of vipers! Hov^ can ye, being evil, speak good\\nthings? For out of the abundance of the heart the\\nmouth speaks (Matt. 12: 34).\\nWhile conceivably every child may be born in a\\nstate of moral equilibrium, so that a good choice may\\nbe as probable as a bad one, Jesus gave no hint that he\\nheld such a theory. He nowhere suggests that a person\\ndetermines whether he will sin or not. It is true that\\nwill determines character, but it is equally true that the\\nwill has a moral quality derived from the nature of the\\nperson that wills. Man is a sinner before he sins. Acts\\nof sin are sinful, because they can be traced back to a\\nsinful disposition. Angry feelings and lustful looks\\nneed not find expression in murder and adultery to give\\nthem ethical values. Just as certainly as corrupt fruit\\nindicates corrupt trees, so certainly do misdeeds prove\\ncorrupt natures. The heart, the centre of emotional\\nand volitional activities, is vitiated. From within, out\\nof the heart of men, evil thoughts proceed, fornications,\\nthefts, murders, adulteries, covetousnesses, wicked-\\nnesses, deceit, wantonness, an evil eye, blasphemy,\\npride, folly: all these evil things proceed from within,\\nand defile the man (Mk. 7: 21-23).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0088.jp2"}, "89": {"fulltext": "81\\nThe sinfulness antecedent to the sinful act is not a\\nmisfortune, for it begets guilt; nor is it a mastering fate\\noverpowering the sinner as a victim, for in spite of his\\nhelplessness he knows that he sinned, and is therefore\\nresponsible. An awakened conscience does not distin-\\nguish between the act and the state. It cries, God be\\nmerciful to me the sinner.\\nThe sinner is not isolated in his sin. He is en-\\nmeshed in the moral impotency of the race. The babe\\nbegins life with a history; the combined forces of its an-\\ncestry converge in the helpless infant. Its nature is de-\\ntermined by choices not its own; it inherits results of\\ndecisions in which it had no conscious part. Jesus rec-\\nognized the power of heredity to master men, and did\\nnot hesitate to hold his own generation punishable for\\nthe accummulated guilt of all the past. Do ye fill up\\nthe measure of your fathers Serpents Brood of vipers\\nHow are ye to escape the judgment of hell? There-\\nfore, behold, I send to you prophets, and wise men, and\\nscribes some of them ye will kill and crucify, and some\\nof them ye will scourge in your synagogues, and perse-\\ncute from city to city; that on you may come all the\\nrighteous blood shed on the earth, from the blood of\\nrighteous Abel to the blood of Zechariah, son of Bar-\\nachiah, whom ye killed between the temple and the al-\\ntar. erily I say to you. All these things shall come on\\nthis generation (]\\\\Iatt. 23: 33-36). He also assumed\\nthat the same generation had the power to overcome\\nthe tyranny of heredity, if it had been so disposed. It\\nwas free to escape impending doom. O Jerusalem,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0089.jp2"}, "90": {"fulltext": "82\\nJerusalem, that killest the prophets, and stonest those\\nwho are sent to her; how often did I wish to gather thy\\nchildren together, as a hen gathers her chickens under\\nher wings, and ye would not (Matt. 23: 37).\\nJesus did not solve the problem involved, but sim-\\nply accepted the facts insisted upon six centuries be-\\nfore, when Ezekiel had to quiet the faithless and pessi-\\nmistic cry of a despairing people, The fathers have\\neaten sour grapes, and the children s teeth are set on\\nedge, by the counter truth, Behold, all souls are mine;\\nas the soul of the father, so also the soul of the son is\\nmine the soul that sins it shall die. The statements of\\nboth Ezekiel and Jesus are illustrated in the facts, that\\nmodern biological science emphasizes the power of\\nheredity and that no sane man puts his sin to his fath-\\ner s account. Personality overrides heredity in the\\nsphere of morals. The soul that sins it shall die.\\nIt is noteworthy that man s moral helplessness ih\\nafhrmed by the Sinless One. Only he who knew no sin\\ncould estimate sin aright. The estimate is so true to\\nfact, so revolting to human pride, so declarative of\\nGod s redeeming love, that thoughtful men regard the\\ndoctrine of original sin the strongest evidence of the di-\\nvine character of the religious system that holds it.\\nWhile Jesus judgment of men is severe, it is also\\ndelicate and discriminating. He knew that man is re-\\ndeemable, for his judgment protests against wrong, his\\nintellect assents to truth, his sentiments respond to the\\nmorally beautiful. He is not as bad as he can be. Jesus\\nsaw admirable traits in those whom he called evil. Tf", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0090.jp2"}, "91": {"fulltext": "B3\\nye, then, being evil, know how to give good gifts to\\nyour children, how much more will your Father who is\\nin heaven give good things to those who ask him\\n(Alatt. 7: 11). The good Samaritan, a semi-heathen,\\nhad qualities worthy of imitation (L. 10: 25-37). The\\nstrict morality of the rich young ruler commanded the\\nadmiration of Jesus (]\\\\Ik. 10:21). The hypocritical\\nPharisees had power to judge what was right (L. 12:\\n57). Among men. then, Christ recognized differences\\nof character and degrees of guilt. arying circum-\\nstances determine degTees of responsibility in conduct.\\nChildren have not the glaring faults of adults and are\\nless blameworthy (I\\\\Iatt. 18: 3. 4): ignorance mitigates\\nguilt, for he that knew not, and did things worthy of\\nstripes, will be beaten with few (L. 12:47, 4^^ cf. 2 i^:\\n34) incomplete obduracy is not unpardonable, for it\\narises from misunderstanding of the person and work\\nof the Son of man (Matt. 12: 32); complete obduracy\\ninvolves unpardonable guilt, for men with conscience\\nso perverted as not to distinguish Satanic agency from\\ndivine power are incapable of forming preferences in\\nthe moral sphere, and therefore have no evil to shun,\\nnor good to choose (Mk. 3 29).\\nIn spite of excellencies in human nature, it lacks\\none thing, viz. recuperative power to return to God in\\npurity. Guilty all men are, and penalty follows guilt,\\nbut because there are degrees of guilt, there are degrees\\nof punishment (L. 12:48; Matt. 1 1 20-24V There is\\nsomething inexpressibly sad in hearing him who said,\\nCome to me all ve that labor and are heavv laden, and", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0091.jp2"}, "92": {"fulltext": "I will give you rest, say also, Depart from me, ac-\\ncursed, into the eternal fire prepared for the Devil and\\nhis angels. It seems incongruous to hear him who re-\\nvealed God s love for lost men speak again and again\\nof a worm that dies not and of a fire that is not\\nquenched. It seems impossible that the same Teacher\\nshould have spoken such contradictory words concern-\\ning man. How can man be worth so much, if his doom\\nis so awful? But the fate of guilty man is but the ob-\\nverse of his worth. Just because he is destined for god-\\nlikeness, to miss his destiny is to experience loss inade-\\nquately expressed by any human analogy.\\nThe three truths Jesus brought to m-an to induce\\nhim to yield to God as the Father-King are, first, man is\\nzvorth redeeming; second, he needs a redeemer; third,\\nhis redemption is possible.\\n3. Conditions of Entrance. Since men have\\ntransgressed God s will and are not members of the\\nkingdom, they must become members by submission to\\nthe King s requirements. As Vicegerent Jesus re-\\nquired the following conditions\\nI.) Repentance. Repentance is not an act of pen-\\nance, nor a gift of alms, nor a ritual observance, but a\\nnew view of one s moral condition. It is a confession\\nof poverty needing enrichment (Matt. 5: 3-6), of sick-\\nness needing healing (Mk. 2: 17), of weariness needing\\nrest (Matt. 11 28-30), of ruin needing recovery (L. 19:\\n10), of sinfulness needing pardon (L. 5:32; 18: 13)\\nNormally this view of self as lost occasions sorrow that\\nimpels to changed conduct (Matt. 21: 29; L. 15: 2of.).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0092.jp2"}, "93": {"fulltext": "85\\nThis new conduct gives repentance its value, for sor-\\nrow may be so intense as to lead to frenzy of remorse,\\nand consequently to suicide but suicide has no saving\\nvirtue. Judas had obtained a new view of his act of\\ntreachery and had experienced new feeling, but his con-\\nduct remained unchanged. He rushed from one crimi-\\nnal act to another, from betrayal of innocent blood to\\nself-murder. He was a criminal to the last. Deep re-\\nmorse, then, is no guarantee of genuine repentance.\\nThe undutiful son must repent (changed feeling) and\\ngo. The going shows the true relation to the father.\\nAction, not thinking nor feeling, is the test of moral\\nworth (]\\\\Iatt. 21 31).\\nThis actual turning about is what is technically\\ncalled conversion. It is wholly the act of the penitent.\\nConversion is not a synonym for regeneration: the\\nformer is man s act, the latter God s. The command is.\\nTurn ye, as if the whole responsibility for changed con-\\nduct rested with the sinner. While conversion is the\\ninitial act that introduces man into the kingdom of God\\n(Matt. 18: 3), the consequences of the initial act may\\nnot be enduring, for subsequent conduct may be un-\\nworthy. That is. conversion is not an act done once for\\nall. A man has need of conversion as often as he needs\\nto change his conduct (L. 22: 32).\\n2.) Faith. In the preaching of John the Baptist\\nrepentance alone is demanded, and faith taken for\\ngranted, because the people were predisposed to be-\\nlieve in the good news of the kingdom s approach. But\\nnew conditions confronted lesus. He had to bear the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0093.jp2"}, "94": {"fulltext": "86\\nburden of John s apparent failure. As the Baptist s\\nministry progressed it became more and more evident\\nthat he was merely a religious zealot, commending him-\\nself to the consciences of men aspiring for moral purity,\\nbut alienating shallow officials who wrangle about au-\\nthority (John i: 19, 24). The self-righteous pharisees\\nat first welcomed his message, but subsequently became\\nindififerent and his stern uncompromising denuncia-\\ntion of Herod s wickedness brought him to the dun-\\ngeon and to death.\\nIf the strong heroic Herald could misconceive the\\nnature of the kingdom and be tempted to doubt the\\nidentity of Jesus with the Messiah, it is easy to imagine\\nthat the people fancied themselves misled by the prom-\\nise of the nearness of the kingdom. They were ready\\nto believe that John had spoken unadvisedly. Jesus,\\nthen, must add to John s message, Repent, for the\\nkingdom of heaven is at hand, the demand, Believe\\nin the gospel. In effect, Christ said, Jo^i^ preached\\nrepentance, and I repeat his message he told you of the\\nkingdom s nearness, I bring the same good news do\\nnot despond because of its delay be not dismayed by\\necclesiastical indifference and oppO sition in spite of all\\ndiscouragements believe in the gospel. He had to\\nspeak so, for he could not have persuaded his hearers\\nto repent until he had persuaded them to regain their\\nconfidence in the certainty of the kingdom s approach.\\nHence, in his early preaching the gospel is the object of\\nfaith (Mk. i: 15). As he advanced in his ministry he", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0094.jp2"}, "95": {"fulltext": "87\\nmore distinctly required faith in himself as the condi-\\ntion of receiving the saving benefits of the kingdom.\\nFaith in Jesus was demonstrated by attachment to\\nhim as disciples follow a teacher. Such intimacy\\nshowed prior repentance, for Jesus identified himself\\nwith the righteousness he required and which he be-\\nstowed (]\\\\Iatt. 5: 10. II). To follow Christ as the em-\\nbodiment of righteousness implied abandonment of un-\\nrighteous living and desire for purity.\\nFaith and repentance are inter-related as cause and\\neffect, for repentance is impossible unless the mind ap-\\nprehends and accepts truths that instrumentally pro-\\nduce changed conduct. They are both illustrated in the\\nchildlike attitude of the penitent. Entrance into the\\nkingdom is impossible to one who thinks his antecedent\\nhistory commends him to God or debars him from His\\nfavor. Penitents must be trustfully receptive, and\\ntake the kingdom as a gift, as children receive gifts\\nfrom parents, without questioning their fitness or unfit-\\nness to receive (]Mk. 10: 15). The disciple must by faith\\nand repentance begin life anew as a child and must have\\na child s feeling of dependence.\\nJesus did not define faith, but its nature may be in-\\nferred from the usage of the word. It may mean an in-\\ntellectual assent based on demonstration (^Ik. 15: 32),\\nbut Jesus did not use it in this sense. It may mean be-\\nlief in the truthfulness of a report (Mk. 16: 13. 15 and\\nit may mean a relying trust on a person by virtue of his\\npower or readiness to help. The last meaning is the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0095.jp2"}, "96": {"fulltext": "88\\nusual one in the gospels; and the object of confidence is\\nJesus and God.\\nJesus usually demanded faith as the condition of\\nreceiving his healing benefits, but not always, for some-\\ntimes he healed to awaken faith or to exhibit his saving\\ngrace. Faith is ever the indispens able prerequisite for\\nthe forgiveness of sins, since it cannot be imagined that\\nGod can ease the conscience, unless the human soul\\nfeels its sin and longs for pardon (L. 5 20; 7: 50). Faith\\nconditioned ability to work miracles (Matt. 17: 20; 21\\n21 Mk. II 22; L. 17: 6), since miracle-working was the\\nmeans of establishing the kingdom and was given to\\nthose who shared the purpose of the Vicegerent. No\\none that lacks confidence in God or Christ can possibly\\nbe effective agents in carrying lorward work along the\\nline of God s redemptive purposes as revealed in Jesus.\\n3.) Self-Renunciation. Having surrendered\\nhimself by faith into the keeping of the King, the peni-\\ntent seeks first the righteousness of the kingdom and\\nregards temporal good of secondary importance (Matt.\\n6:33). The highest expression of self-surrender is\\nreadiness to suffer shameful death for the sake of Christ,\\nthe King s Vicegerent (Mk. 8:34). Of course, all\\nother sacrifices are included in this supreme act of self-\\ndenial. If needful, the follower of Jesus gives his riches\\nto the poor (Mk. 10: 21), severs home ties (L. 14: 26)\\nand mutilates his body (Mk. 9: 43f.), in order to express\\nhis loyalty and show appreciation of the supreme good\\nexperienced in serving him. In the estimation of those", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0096.jp2"}, "97": {"fulltext": "89\\nmost competent to judge, the kingdom is worth more\\nthan what its recipient can give (Matt. 13: 45, 46).\\nJesus thus emphatically taught that whatever hind-\\nered single-hearted service of God disqualified for citi-\\nzenship in the kingdom of heaven (Matt. 6: 24).\\n4. Hindrances to Entrance. Since the condi-\\ntions are so exacting, not all those invited enter. Some\\nhearers have no receptivity whatever for the truth, for\\ntheir moral nature has been so hardened by immoral\\npractices or by indifference to moral obligations, that\\nit offers no place for the truth to take root (Matt. 13:\\n4f.) others are preoccupied with legitimate business\\ncares of life and are so engrossed therein that they re-\\ngard the gospel message as of comparatively little value\\n(L. 14: 15-24); others are chained by conservatism and.\\ncannot break away from the past which has given so\\nmuch good, so that they cannot appreciate the new\\ngood offered them in the gospel (L. 5 39) others can-\\nnot see the greater value of the kingdom, and are there-\\nfore barred from its benefits (Mk. 10: 23; L. 6: 24); and\\nothers are proud, haughty and worldly wise, and so will\\nnot complv with conditions that humiliate (Matt. 11:\\n25)-\\nJesiis did not mean that the busy, the conservative,\\nthe wise and the rich were shut out from the kingdom,\\nbecause they were busy, conservative, wise and rich, for\\nsome of each class were among his followers, but he\\nsimply stated facts as he saw them in human society.\\nYet the fact is, that the great majority that followed\\nChrist were the more readv to follow, because thev were", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0097.jp2"}, "98": {"fulltext": "90\\nnot gripped by these selfish considerations. In explain-\\ning the way in which the kingdom is received Jesus an-\\nnounced the axiomatic principle that germination is\\nconditioned by the character of the soil (Matt. 13 4-23).\\n5. Aids to Entrance. The conditions of en-\\ntrance are so stringent, that men seem certainly ex-\\ncluded (Mk. 10: 26). It would be so, if it were not for\\nthe omnipotence of God. No need for despair as long\\nas God is on his throne (Mk. 10: 27). Here Jesus says\\nthat there is a power stronger than pride or wealth or\\nconservatism, and that man can by divine aid break\\nfrom the past and begin life anew. Elsewhere also he\\nsuggests that divine agency effects a change in man s\\nconduct and perceptions (M att. 11 27; 13: 11 16: 17).\\nChrist did not emphasize the necessity of divine aid, be-\\ncause he was intent on teaching what man must and\\ncan do. He insisted that failure to enter must be at-\\ntributed to man, not to God. Nowhere does he explain\\nhow God works in man to enable him to comply with\\nconditions so humiliating to pride and self-sufificiency,\\nnor does he harmonize the divine activity with man s\\nfreedom of choice. He assumed that both were true,\\nand that neither makes the other unnecessary or in-\\noperative.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0098.jp2"}, "99": {"fulltext": "LAWS OF THE KINGDOMS.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0099.jp2"}, "100": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0100.jp2"}, "101": {"fulltext": "LAWS THE KIXGDOMS.\\nThe subjects of the kingdom are ideally portrayed\\nin the Beatitudes Matt. 5 3-10). The picture is a con-\\ntrast to that which Jewish expectation painted. The\\nJews thought that wealth was prima facie evidence of\\nGod s favor, and therefore supposed that the rich were\\nsurely heirs of the messianic kingdom (Matt. 19: 25);\\nbut Jesus said that it belongs exclusively to the poor,\\nto those who think themselves poor, and are therefore\\nnot haughty and proud. Blessed are the poor in spirit:\\nfor theirs is the kingdom of heaven. ^len make wrong\\ninferences from the fact of pain and sorrow, for they\\nthink these come because of divine displeasure: but\\nJesus taught that moiuTiers were blessed, since their\\nsense of loss and want prepare them for comforts.\\nBlessed tliey that mourn for they shall be comforted.\\nEarthly kingdoms are usually secured by strife and ttu\\nbulency. and naturally the Jews fancied that they must\\nbring in the Messiah s reign by resenting heathen usur-\\npation and by plotting rebellion: but Christ s subjects\\nmust not be resentful nor quarrelsome nor turbulent, but\\npatient under abuse.if they wish to establish his kingdom\\nupon the earth. Blessed the meek: for they shall in-\\nherit the earth. In the kingdoms of the world the chief\\naspiration is to satisf}- bodily appetites, but the citizens\\n93", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0101.jp2"}, "102": {"fulltext": "94\\nof the kingdom of heaven have a painful longing for\\nrighteousness that supplants the desire for food and\\ndrink. Blessed are they that hunger and thirst after\\nrighteousness; for they shall be filled. The members\\nof the kingdom exhibit their righteousness in their at-\\ntitude towards fellow members and towards their King.\\nTo their fellows they are sympathetic, kind and helpful\\nto their King they are sincerely loyal, so that they have\\naccess to the royal presence as favorites of the court.\\nBlessed are the pure in heart; for they shall see God.\\nThey value so much the honor and joy of intimacy with\\ntheir King, that they wish others to experience like joy,\\nand so strive to remove disloyalty from quarrelsome\\nsubjects, that they may be fitted to see their Sovereign s\\nface like trusted attendants. As rewards for such zeal-\\nous endeavor the peacemaker becomes not only a fa-\\nvorite at court, but is adopted into the royal family.\\nBlessed the peacemakers; for they shall be called sons\\nof God. The loyal subjects of the kingdom of heaven\\nlove their righteous character so much that they main-\\ntain it in spite of persecution, and experience joy in suf-\\nfering for its sake. Blessed are they who have been\\npersecuted for righteousness sake; for theirs is the\\nkingdorri of heaven.\\nIn brief, the sole aim of the members of the mes-\\nsianic kingdom is to be as loyally submissive to God s\\nwill as the angels in heaven (Maitt. 6: lo).\\nActually, however, the members of the kingdom\\nare below the ideal Jesus set for them, for there are difh-\\nculties in the way of devoted service. The weakness of", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0102.jp2"}, "103": {"fulltext": "95\\nthe flesh (]\\\\Iatt. 26:41), the world with its abounding\\nsin (]^Iatt. 24: 12). persecution by feUowmen (^latt. 10:\\n21, 22; L. 6:22: 12: 10, iij and kindred (Matt. 10:21,\\n22: L. 12: 49-53) and the antagonism of the Devil (L.\\n22: 3, 31 hinder the realization of the character de-\\nmanded by the King. In consecjuence of such opposi-\\ntion, the newly enrolled citizens are tempted to re-\\nnounce allegiance, or to compromise with the lower\\nethical standards of the world. Therefore, laws must\\nbe enacted to preserve the high moral character of the\\nkingdom and to stimulate loyalty by appealing to man s\\nnatural love of reward and fear of punishment.\\nThe two fundamental laws are. Seek righteousness\\nand Follow Christ. These are not two standards, but\\nthe same expressed in different terms. The two-fold\\nexpression for the same law arose from the historical\\nunfolding of Christ s person. At first Jesus taught the\\ndemands of God, but later, when he was persecuted for\\nhis teaching, and it became evident that he was the em-\\nbodiment of the righteousness which he demanded of\\nothers, it was possible to demand attachment to himself\\nas the test of loyalty to God.\\nI. CuLTIVATI^XT RiCxHTEOusxESS. The all-inclu-\\nsive command is. Seek first the kingdom of God and\\nhis righteousness. That is. Strive to attain a character\\nthat will satisfy the demands of the King. Jesus defined\\nthis character both negatively and positively, for he had\\nto bring it into relation with righteousness as generally\\nunderstood by his hearers, in order to make them grasp\\nits distinctive quality. The righteousness of the king-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0103.jp2"}, "104": {"fulltext": "9B\\n(lorn must exceed that accepted by pharisaic teachers,\\nfor they are content with externals and neglect the mo-\\ntives that give conduct its moral value. Jesus illustrat-\\ned his conception of right conduct by contrasting his\\ndemands with those enjoined by interpreters of the law.\\nPharisaic literalism is impossible in the kingdom, for\\nthere the angry feeling, the lustful look, the vehement\\nword, the revengeful act, and narrowed love are forbid-\\nden. The aim of every loyal citizen must be godlike-\\nness in forgiving love (Matt. 5: 21-48). Pharisaic for-\\nmalism is not tolerated by the King, for he abominates\\nsham and parade; and he is so jealous of his own pre-\\nrogative as Judge, that he will not allow his subjects to\\nthink the praise of men of more consequence than his\\nverdict (6: 1-18). Pharisaic covetousness must be\\nabandoned, for it creates false estimates and begets half-\\nhearted service, and places mammon on the throne as a\\nrival of God (6: 19-34). Pharisaic censoriousness must\\nbe shunned, for divine wisdom is needed to judge justly\\n(7: 1-12).\\nJesus emphatically taught that external conduct is\\nno criterion by which to judge of the righteousness God\\ndemands, when he said that it is possible for men to go\\nbefore the Judge self-deceived, since they think that\\ntheir works commend them to him who sees the heart\\n(Matt. 7: 21-27; L. 16: 15). Righteousness of the sort\\nGod demands must issue from a heart filled with love\\nfor him and fellowmen.\\nI.) Relation to God God must be the object of\\nsupreme love (Matt. 22: 36), and the only one deemed", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0104.jp2"}, "105": {"fulltext": "97\\nworthy of devoted service (Matt. 6: 24: L. 16: 13). He\\ncannot think so meanly of himseh as to tolerate a rival\\nfor the affections of his subjects, nor can he be so in-\\ndifferent to the welfare of his citizens as to allow them\\nto waste their energy in devotion to unworthy ends.\\nLove of God finds its best expression in submissive\\ntrust in him for daily needs (^latt. 6: 25-32), for safety\\nin times of danger i^Iatt. 24: 37-40), for ability to carry\\non work he has assigned (]^Iatt. 17: 20: Mk. 11 22-24),\\nand for the blessings of the kingdom i L. 12 32\\nJesus accepted the will of God as the only law of\\nlife for himself, and conditioned the kinship of men with\\nhimself on their acceptance of the same rule (^Ik. 3:\\n35). He practised what he taught, for he depended on\\nGod s providence to supply him with food in the wilder-\\nness (^latt. 4: 4), and he calmly slept during the tem-\\npest, while experienced sailors were nerveless with ter-\\nror SLk. 4: 35ft.), and he fully expected the tree to\\nwither in consequence of his anathema, because of his\\nfaith in God (,]Mk. 11:22). As supreme love for God\\nbegets the habit of trust in God, so trust is the condition\\nof efficacious prayer (^Ik. 11 24). Prayer is answered,\\nnot because it is profound or elaborate or long or en-\\ngaged in by many (Matt. 18: iQf.). but because the\\ntrustful one believes that the King is a Father read\\\\\\nand willing and able to give the best conceivable gift\\n(L. 11: 13). Loving submission will not ask anything\\nto be done contrary to the Father s will (^lark 14: 36).\\nDue regard for the King will determine the sub\\nject s mode of approach to him. for worship is but the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0105.jp2"}, "106": {"fulltext": "98\\nexpression in act of the worshipper s estimate of God.\\nRites are not appointed for their own sake, but as\\nmeans to an end, and that end the worship of a trans-\\ncendently holy Father, who sees the secrets of the heart.\\nForms of service, then, must be observed with sincerity\\n(Matt. 6: 1-18) and in harmony with the state of the\\nheart (Matt. 9: 14-17). The place of worship must be\\nhonored as a house of prayer (Mk. 11 17) and the day\\nsacred to God must not be made a burden to man (Mk.\\n2:27). Rites, places and days are nothing in them-\\nselves, but means by which God may be honored.\\n2.) Conduct Towards Fellowmen. Christian\\nconduct is set forth in the all embracing command,\\nThou shalt love thy neighbor as thyself (Mk. 12: 31).\\nJesus drew no hard and fast distinction between love to\\nbrethren and love to men, for all needy men are neigh-\\nbors, yet it is natural that a bond peculiarly strong\\nshould unite those who have had similar experiences.\\nSo, for the sake of effectiveness, I will distinguish where\\nJesus did not.\\n(a) Fellow Subjects. Since men become sub-\\njects of the kingdom by the forgiving grace of the\\nKing, the forgiven subjects must show like forgiving\\nspirit towards ofifending brethren (Matt. 18: 21-35).\\nNot only must they readily forgive, but must seek op-\\nportunity to reconcile an ofTended brother. So import-\\nant is it to remove anger from the heart of another, that\\nit must precede the most solemn act of worship (Matt.\\n5:23,24).\\nLove of brethren will prevent censorious judgment", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0106.jp2"}, "107": {"fulltext": "9 9\\nand officious interference (Matt. 7: 1-5), boastful pride\\n(L. 18: 9-14), strife for rank and titles (Matt. 23: 7-10),\\nand usurpation of authority (Matt. 18: i-io; L. 9:46;\\n22: 24). On the contrary, love will impel to render ser-\\nvice to unlovely brothers even if it costs the life (Matt.\\n20: 25-28; Mk. 9: 36; 10: 42-45 L. 22: 25-27).\\n(b) Fellowmen. Love must not be limited to\\nmembers of the kingdom. Those actively hostile are\\nobjects of God s love, and therefore ought to be recip-\\nients of the love of those who are cultivating godlike-\\nness of character (Matt. 5:43-46). Love is exhibited\\nin refusal to resent injuries (Matt. 5 22) or to retaliate\\n(Matt. 5: 38), and in being willing to suffer more than\\nthe abuses already endured (5: 39). .Of such worth are\\nenemies that they must be borne to God s throne in\\nprayer (5: 44). They are in darkness, and so ought to\\narouse the pitiful love of Christians, who persist in liv-\\ning godly lives in spite of persecution, in order to bear\\nto them light and salvation (Matt. 5: 13-16). Disciples\\nare heralds of the gospel message to all men, that men\\nof all nations may become disciples (Matt. 28: 19).\\n2. Following Christ. This is not a law in addi-\\ntion to the general one of cultivating righteousness, but\\nit makes the general concrete, and also raises christian\\nethics from the plane of mere duty to that of devotion\\nto a person w4io deserves service. Jesus identified him-\\nself with the righteousness he mediated. It is a matter\\nof indifiference whether men are persecuted for his sake\\nor for righteousness sake (Matt. 5: 10-12). While,\\nspeaking generally, it is true that Jesus required love\\nLof", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0107.jp2"}, "108": {"fulltext": "100\\nfor the message he brought to men (Mk. 3: 31-35; Matt.\\n21-29; L. 10: 38-40; II 27, 28; 13: 26, 27), and that he\\ndid not emphasize attachment to himseh as condition of\\nsalvation until quite late in his ministry, yet it is note-\\nworthy that he placed value on his words just because\\nthey were his words (Matt. 7: 24-27). He did not dis-\\ntinguish his teaching from himself, as if a disciple might\\nobey his teaching and reject his person; for as a matter\\nof course attachment to his person preceded the hearing\\nof his words. So high value does Christ put upon his\\nperson as the one through whom righteousness is se-\\ncured, that he declares himself to be the standard of\\njudgment for all men (Matt. 25:31-46). Fellowship\\nwith him must be preferred to bodily life (Mk. 8: 34f.).\\nJesus required more than obedience to his words\\nand affection for himself. Since he was the Messiah\\nand since death was part of his messianic work, his fol-\\nlowers must commemorate by suitable memorial the\\nfact that his body was broken and his blood shed for\\ntheir benefit, and thus confess that his death has saving-\\nsignificance for them (L. 22: 19, 20).\\nWhile the disciples relation to Jesus is the closest\\npossible (Mk. 3: 35), they are still servants, ever ready\\nto do his bidding (L. 12: 35-40), and ever mindful of\\ntheir position as slaves who must claim no reward for\\nservice (L. 17: 5-10). Though this must be their\\nthought of themselves in relation to their Master, he on\\nthe other hand values their service. He rewards ac-\\ncording to his own sovereign will and the willingness\\nof his servants (Matt. 20: 1-16), according to the in-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0108.jp2"}, "109": {"fulltext": "101\\ndustry and ingenuity and amount of service rendered\\n(L. 19: 11-27). and according to the faithfulness and\\nenergy with which they employ their natural endow-\\nments in his service (]^Iatt. 25: 14-30).\\n3. Privileges of the Subjects. In their earthly\\nlife subjects of the kingdom have both temporal and\\neternal benefits. The temporal are whatever is neces-\\nsary for man s welfare, and they will be given as a mat-\\nter of course. They will come from the Father King\\nas certainly as food is provided for birds and color\\ngiven to flowers. Food and clothing are blessings not\\nincompatible with the nature of the kingdom, and may\\nbe prayed for (Matt. 6: 11 :L. 11:3). But Jesus did not\\npromise an abundance of earthly goods, for he taught\\nthat man s life does not consist in the abundance of his\\npossessions (L. 12: 15). In contrast with the riches of\\nthe world, he urged the necessity of becoming rich to-\\nwards God (L. 12: 21).\\nThe all-inclusive blessing of the kingdom is for-\\ngiveness of sin. The knowledge that God is not in con-\\nflict with us brings a peace to the soul that is enjoyed\\nin this life and gives assurance that it will be enjoyed\\neternally. In addition to the forgiveness of past sins,\\nthere is assurance that the ever recurring sins will be\\nforgiven, if their remission is sincerely desired (L. 11:\\n4; Matt. 18:35; Mk. 11:25). Possession of this cer-\\ntainty is more to be desired than the world s wealth\\n(]Mk. 8: 36) and more to be cherished than power over\\ndemons (L. 10: 18-20). The full realization of that for", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0109.jp2"}, "110": {"fulltext": "102\\nwhich disciples strive will be gained in the age to come,\\nwhen unalloyed joy will be theirs.\\nIt is not the privilege of all disciples to participate\\nin the marriage feast (Matt. 22: 1-17). This is so, be-\\ncause they fail to fulfill the requirements of the King.\\nReliance must not be placed on the initial act of repent-\\nance, but there must be earnest and life-long endeavor\\nto do the bidding of God (Matt. 10: 22; 24: 13). The\\nelect alone persevere, and perseverance characterizes\\nthe elect. They are seen to be elect, because they strive\\nand watch and pray. Disciples need not be discouraged\\nbecause of the severity of the struggle, for the fatherly\\nlove of God that inaugurated the life of discipleship will\\nmaintain it until his purposes are realized. The en-\\ncouragement is: Fear not, little flock, for it is your\\nFather s good pleasure to give you the kingdom (L.\\n12: 32). That is, perseverance is a divine gift.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0110.jp2"}, "111": {"fulltext": "HISTORY OF THE KINGDOM.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0111.jp2"}, "112": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0112.jp2"}, "113": {"fulltext": "HISTORY OF THE KIXGDOM.\\nFrom what has been learned of the nature of the\\nKing, of the person and authority and mission of the\\nMcegerent, and of the character and duties of the sub-\\njects, the conclusion is unavoidable, that the kingdom\\nof God is not an organization fashioned after the an-\\nalogy of earth s political societies, and that its duration\\nis not limited by time. It is inconceivable that God s\\nrule can be defined by geographical boundaries or ex-\\npressed in precise political terminology. It is as uni-\\nversal as man and as unending as character, and con-\\nduct therein is spontaneous as personality.\\nA definition of this ideal kingdom is: The king-\\ndom of God is that society in which God is King, his\\nwill is the constitution, and citizens are obedient and\\nloving persons. But nowhere does Jesus use the phrase\\nkingdom of God in this ideal sense; he gives the\\nname to imperfect realization of the ideal. Just because\\nsuch a rule of God had to have a beginning in time and\\nhad to be subject to the laws of historical development,\\nJesus spoke of the kingdom in its beginning, develop-\\nment and consummation.\\nI. Begixxixg. The kingdom of God in the sense\\nit bears in the synoptics was future to John the Baptist,\\nfor he declared it was vet to come: but in the view of Jesus\\n105", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0113.jp2"}, "114": {"fulltext": "106\\nit was past, for he said it took its beginning in the min-\\nistry of the Baptist (L. i6: i6; Matt, ii: ii, 12). Jesus,\\nhowever, definitely excludes John from the kingdom,\\nnot because John lived too early in history, but because\\nhe understood not the nature of the Messiah. John had\\nample opportunity to be a member of the kingdom, be-\\ncause it had come to men in the person of Jesus of Naz-\\nareth. The kingdom of God was present when Jesus\\nwas working miracles in proof of its presence (Matt. 12\\n28 L. 11: 20). That it could not be seen was no indica-\\ntion that it had not come (L. 17: 21). The use of past\\nand present tenses in speaking of the same thing is ex-\\nplained by the fact, that, as a new divine force intro-\\nduced into the world, the kingdom of God began with\\nJohn s preaching and was continued through the\\nagency of Jesus. If the attention is fixed on its incep-\\ntion, the past tense is appropriate; if attention is direct-\\ned to its development as a process in history, the pres-\\nent tense is fitly used. Again, John s ministry could\\ninaugurate the kingdom, and yet John not be a mem-\\nber of the kingdom, because in history no hard and\\nfast dividing line separates epochs. Cause and efifect\\nare not disjoined by the historian s device of naming a\\ndate at which one period of development terminates\\nand another begins. Since John was in the transition\\nperiod between the law and the prophets and the king-\\ndom of heaven, he can be said to be in either, accord-\\ning as it is wished to determine his relation to each. The\\nKingdom of heaven began in time, when Jesus of Naz-\\nareth announced himself as God s Vicegerent upon\\nearth,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0114.jp2"}, "115": {"fulltext": "107\\n2. Development of the Kingdom. Since the\\nkingdom began in time and has to do with men, it is\\nsubject to the vicissitudes of any organization that has\\norigin and growth. It began insignificantly small, but\\nit had within itself the promise and potency of greatness\\n(Matt. 13: 31-33). Its extension will be slow, gradual\\nand mysterious. It has the characteristics of anything\\nthat develops by the life principle enfolded within it\\n(Mk. 4: 26-32). Beginning in Palestine, it is destined\\nto extend throughout the world and perpetuate itself\\nfor all time (Matt. 5: 13, 14; 8: 11; 24: 14; 26: 13).\\nWhile its growth is conditioned by the quality of its en-\\nvironment (Matt. 13: 19-23) and by die operation of\\nmysterious forces (Mk. 4: 26-29), yet its rapid spread is\\nlargely dependent on the zeal of its citizens (Matt. 6:\\n9-i3;9:35-ii:i)-\\nBecause of the opposition of Satan and of the lack\\nof responsiveness in men, there will be a commingling\\nof good and bad subjects in the kingdom; and because\\nmen of the same purpose have not the same resolution\\nto effect their purposes, there will be grades among the\\ngood. In order to establish the kingdom in its perfec-\\ntion there must be separation of the loyal from the dis-\\nloyal (Matt. 13:24-30, 4if., 47f.; 24:31-25:46; L. 13:\\n24f.). This fact explains the statement of Jesus that the\\nkingdom is future, although it is also present. When\\nthe new force introduced by Christ shall accomplish\\nGod s purposes, the kingdom will be the ideal one\\nimagination pictures.\\n3. Consummation of the Kingdom. Just as in", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0115.jp2"}, "116": {"fulltext": "108\\nits inception and enlargement the kingdom is depend-\\nent on the activity of the Vicegerent, so the separation\\nthat will perfect it will take place at the coming of the\\nSon of man (Matt. 24: 31; 25: 31; 13: 41). Caution is\\nneeded in studying this subject, for we are dealing with\\nprophecy. In addition to the difficulties inherent in the\\nstudy of prophecy, there is the added one, that we are\\nnot sure that Jesus words are reported in their histori-\\ncal connections. The misinterpretation of Old Testa-\\nment prophecy by the Jews must warn us not to be too\\ncertain of our interpretation of predictions found in the\\nNew Testament. Uncertainty as to the result must not\\nprevent an attempt to understand Jesus words, but it\\nmust increase caution.\\nThe personal act of the Son of man in consummat-\\ning the kingdom occupies the foreground in Christ s\\nteaching concerning the end.\\nAccording to Jewish thought the coming of the\\nMessiah divided the history of the world into two per-\\niods. The time before his advent was called this age;\\nand the time subsequent to it was known as the age to\\ncome. In the words of Jesus the expression this age\\nor the age means the time before the Parousia, and\\nthe phrase the age to come refers to the period of his-\\ntory after the Parousia (Matt. 12:32; 13:39, 40, 49;\\n28: 20; Mk. 10: 30; L. 18: 30; 20: 35). That is, the de-\\ncisive event in human history, known as the coming of\\nChrist, is thrown forward the length of time elapsing\\nbetween his coming as Savior and his coming as Judge,\\nbut the Jewish technical terms are retained. The Pa-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0116.jp2"}, "117": {"fulltext": "109\\nrousia will close one period of history and at the same\\ntime usher in another (24: 3).\\nI.) Time. Men cannot help asking questions about\\n\u00e2\u0080\u00a2that future which is of so much concern to them. Both\\nintellect and affection suggests questions that seem\\nlegitimate, but Jesus is strangely silent in regard to\\nthem. Indeed, he appears unnecessarily curt in an-\\nswering his disciples, when they ask about the future\\n(Acts i: 7; cf. L. 13: 23f.). His aim always was to use\\nthe future to enforce practical duties in the life that now\\nis, and not to answer curious or speculative questions.\\nIn keeping with this purpose, he did not answer clearly\\nthe questions, When will these things be, and what is\\nthe sign of thy coming and of the end of the age (Matt.\\n24: 3). If he had done so, he would have defeated his\\npurpose to teach the need of watchfulness and readi-\\nness. He distinctly said that he did not know the time\\nof his coming (Matt. 24: 36; Mk. 13: 32). This explicit\\nstatement must regulate interpretations of passages\\nwhich seem to indicate that he knew something about\\nthe time of the Parousia. Some sayings evidently point\\nto an early coming (Matt. 10:23; 16:28; 24:34; 26:\\n64); others indicate delay (Matt. 24:48, 5, 19; 25:5,\\n19). Also, those teachings that point to a slow and\\ngradual development of the kingdom presuppose a long\\nperiod of history. If the interpreter is tempted to set\\naside either class of sayings, because it is impossible to\\nreconcile them, he must remember that practical Chris-\\ntian living demands that we ever believe that Christ s\\ncoming may be unexpectedly early or unexpectedly late", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0117.jp2"}, "118": {"fulltext": "110\\n(Matt. 25: 1-12; Mk. 13:35; L. 12:35-46). One thing\\nis certain, that he did not wish his disciples to hve as\\nthough his coming would be at some far distant time.\\nThey caught his intention, and lived as though he stood\\nat the door (James 5 :-g), and the end of all things was\\nat hand (I Pet. 4: 7).\\n2.) Manner of the Parousia. As in the time so\\nin the manner, there is a two-fold representation of the\\nParousia. He will come when men are engaged in or-\\ndinary pursuits, and surprise them by his unexpected\\narrival (L. 17: 26-30, of Matt. 24: 37-39; Matt. 24: 42-\\n44; Mk. 13: 32-37; L. 12: 35-40). His coming will not\\nbe confined to one place, but will be visible to all (L.\\n17: 23-24; Matt. 24: 26-28). It will be a wondrous\\nrevelation of his glory and power (Matt. 24:29-31;\\n25 31 ;L. 21:27).\\nAccording to another representation, signs will\\nherald his appearance. But Jesus distinctly antago-\\nnizes the ordinary Jewish conception that wars, fam-\\nines and earthquakes presage the end of the world\\n(Matt. 24: 6, 7). These must come because of the pres-\\nent constitution of the physical universe and of human\\nsociety. The disciples suffer from such disasters, be-\\ncause they are not exempt from calamities that befall\\nall men but they will endure other sufferings of which\\nthese natural calamities are but premonitory (Matt. 24:\\n8). In addition to the pains that come in the ordinary\\ncourse of nature, they will sutler persecution, which\\nwill last until the gospel has been proclaimed to all na-\\ntions. The one sure sign of the end is the world-wide", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0118.jp2"}, "119": {"fulltext": "Ill\\nextension of the gospel (Matt. 24: 14; Mk. 13: 10).\\nHowever we understand the signs in sun, and moon\\nand stars, and disturbances on sea and land, whether as\\nactual premonitory signs, or occurrences accompany-\\ning the appearance of the Son of man, or pictorial de-\\nscriptions of changes in God s moral government, the\\nEvangelists agree in putting a period of time between\\nthe sign and that to which the sign points (Matt. 24:\\n32-33; Mk. 13:28,29; L. 21:29-31).\\nAccording to the second representation the Pa-\\nrousia is limited to Palestine and to that generation.\\nThat is, the judgment comes to Jerusalem, and escape\\nwill be almost impossible (Matt. 24: 15-22; ]\\\\Ik. 13: 14-\\n23; L. 21:20-28). And the signs are such as may be\\nseen by any observer of a siege (L. 21 20, 21). In con-\\nnection with these events, the power and glory of the\\nSon of man are manifested (L. 21 27, cf. Matt. 26: 64).\\nThis two-fold view is not self-contradictory, but is\\na phenomenon common in prophetic literature, where\\nthe prophet sometimes refers to the consummation and\\nsometimes to nearer historical occasions. He can do\\nthis, because with prophets the truths announced are\\nthe essential things it matters little whether a near and\\nlocal, or remote and universal historical phenomenon\\nillustrates the truth.\\n3.) Nature of the Parousia. Matthew 10:23\\nsimply mentions the coming of the Son of man, and\\nshows that it will be in the lifetime of his messengers.\\nThe passage gives no hint as to its nature. Luke 12:\\n35-48 occurs in a context that furnishes little help, yet", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0119.jp2"}, "120": {"fulltext": "112\\nit must not be overlooked that it is followed by a refer-\\nence to the death of the Son of man. Matthew i6: 2^,\\n28 is spoken in connection with the transfiguration, but\\nit cannot refer to that event. The coming predicted in\\nthis passage must be far enough in the future to give\\ntime for most of his hearers to die, and yet not so far but\\nthat some will be living. Again, the coming of the Son\\nof man in Matthew must be explained by the coming\\nof the kingdom of God in Mark 9: i and Luke 9: 2y.\\nMatthew 23:37-25:46, Mark 13: 1-37, and Luke\\n21 5-36 combine the coming of Christ with the de-\\nstruction of Jerusalem; Luke 17: 20-37 joins his com-\\ning with both the suffering of the Son of man and the\\ndestruction of Jerusalem; and Matthew 13: 37-43 rep-\\nresents the Son of man as consummating the age by\\nangelic agency.\\nIt is conceivable and probable that Jesus spoke of\\nhis coming in more than one sense. The warrant for such\\na supposition is, that he speaks of the ministry of John\\nthe Baptist as the ministry of Elijah, thereby giving a\\ndifferent meaning to the Old Testament prediction of\\nElijah s coming from that given by Jewish interpreters\\n(Matt. 11: 14). Jesus came to his disciples in the resur-\\nrection, in the coming of the Spirit at Pentecost, in the\\noverthrow of the Jewish nation, and will come apoca-\\nlyptically at the end of the age. It is comparatively\\neasy to believe any one of these, except the last; hence,\\nthe tendency is to identify Christ s prediction of his\\ncoming with one of the first three. But it cannot be de-\\nnied without arbitrary criticism and exegesis that Jesus", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0120.jp2"}, "121": {"fulltext": "113\\nspoke of a coming, which would overtake men Hke an\\noverwhelming catastrophe, and bring to an end the\\nexistence of human society as now constituted.\\nThe two views of the gradual development of the\\nkingdom of God and of signal disturbances within the\\nkingdom are no more incompatible than the conception\\nof silent, slow and gradual working of historical forces,\\nwhich culminate in revolutions. A uniformitarian in\\nGeology denies the truth of the cataclysmist, only be-\\ncause he overlooks the fact that there are earthquakes,\\ntidal waves and avalanches and the cataclysmist scouts\\nthe theory of the uniformitarian, because he neglects to\\nwatch the effects of showers, the ceaseless ebb and flow\\nof tides, and the constant deposit of earth at rivers\\nmouths. The earth s formation has been effected by\\nthe forces insisted upon by both theorists. Likewise,\\nthe kingdom of God was established by the Son of man,\\nand it unfolds gradually by silent forces, human and di-\\nvine, and at great crises in the world s history it exper-\\niences a change so marked as to be fitly called a coming\\nof Him who guides its destiny. Each of these crises is\\nbut a type of the final coming, when the kingdom shall\\nhave reached its consummation in a new heaven and a\\nnew earth, wherein righteousness shall dwell.\\n4.) Purpose OF THE Parousia. According to the\\nOld Testament and pre-christian Jewish literature Je-\\nhovah himself is Judge. Xowhere in this literature is\\nthe^Messiah spoken of as the final arbiter of the conduct\\nof men. When judgment is ascribed to him, it is in the\\nsense of administration in the kingdom, and not in the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0121.jp2"}, "122": {"fulltext": "114\\nsense of final decision. Jesus goes far beyond this\\nteaching, when he claims to be the Judge in the last\\nday (Matt. 7: 22f.; 24: 37f.; L. 21: 34f.). This is neces-\\nsarily so, if he is the mediator of God s righteousness to\\nmen; for relation to Christ determines relation to God.\\nGod s judgment must be mediated through the same\\nperson as his righteousness. Hence, the purpose of\\nChrist s coming is to justify or condemn, according to\\nman s relation to himself.\\nThe language describing the last judgment is so\\nfigurative, that we can safely do nothing more than\\nstate that there will be a judgment and that it is based\\non certain great principles. Jesus speaks of the pur-\\npose of his coming incidentally, in order to encourage\\nand warn his followers, and not to satisfy curiosity. TJie\\njudgment will have special significance for his disciples,\\nyet it has a bearing on mankind in general. Jesus dis-\\ntinctly states that among the judged will be his disci-\\nples, the Jews (Matt. 19: 28) and the heathen (Matt. 25\\n37, 38). Those to whom he talked will appear with the\\nmen of Nineveh, the Queen of Sheba and the inhabi-\\ntants of Tyre and Sidon (Matt. 11 20-24; 12: 41, 42; L.\\n11:31, 32). That is, the judgment will be universal and\\nindividual. Its individuality is strongly emphasized in\\nthe rejection of the single man who had not a wedding\\ngarment (Matt. 22 1-14). The universal and individual\\ncharacter of the judgment cannot be more tersely ex-\\npressed, than in the words: He will render to each one\\naccording to his actions (Matt. 16: 2^).\\nTo faithful followers the result of the judgment", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0122.jp2"}, "123": {"fulltext": "115\\nwill be the highest good conceivable, namely, eternal\\nlife (Matt. 19: 17, 23; 25: 34, 46). This good is for all\\nfaithful ones, but since disciples are servants, thev will\\nbe rewarded according to their willingness to work\\n(Matt. 20: 1-16), their fidelity to the Master s interests\\n(Matt. 25: I4f]f.), and their efficiency (L. 19: 11-27).\\nThe rewards are described by a variety of figures, viz.\\nlord over cities (L. 19: 17), lord over all his Master s\\ngoods (L. 12:44). sharer in the Lord s joy (Matt. 25:\\n21), the Lord s guests (L. 12:37), participation in a\\nmarriage feast (Matt. 25: 21), sharers in the eternal\\nkingdom (Matt. 25: 34).\\nTo the unfaithful will come exclusion from the\\nkingdom of God. The punishment is described as a\\nfurnace of fire (Matt. 13: 41), hell-fire (Mk. 9: 47), outer\\ndarkness (Matt. 22: 13, 25: 30), gnawing worm (Mk. 9:\\n48), exclusion from a marriage feast (Matt. 25: 12), a\\ncutting in two (Matt. 24: 51), a death surpassing the\\nmost dreadful death known to his hearers (Matt. 18:\\n6). The punishment is as lasting as the reward (Matt.\\n25: 46); and its severity will be conditioned on the of-\\nfender s knowledge of the Lord s will (L. 12: 47, 48).\\nWhether the criterion of judgment is the same for\\nnon-Christians as for professed followers of Christ can-\\nnot be certainly determined. Matthew 25: 31-46 is the\\nmain determining passage. There are four possible in-\\nterpretations of this judgment scene. First, the judged\\nare all mankind; second, gentiles in distinction from\\nJews; third, non-Christians in distinction from the\\nelect; fourth, professing Christians only. If it is sup-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0123.jp2"}, "124": {"fulltext": "110\\nposed that the judged are only those that have not had\\nopportunity to come into personal relation with Christ,\\nthe basis of judgment is an act of disinterested love per-\\nformed for the sake of doing good but if it is supposed\\nthat Christ assumes that all men living at the time of his\\ncoming shall have had opportunity to know him as the\\nstandard of good, the test will be not simply an act of\\nlove per sc, but a kind act performed with reference to\\nhim (Mk. 9:41). That the criterion of judgment in\\nMatthew 24: 31-46 was not intended to be a different\\none from that by which disciples will be judged is plain\\nfrom the fact that Jesus always spoke of the judgment\\nas determined by conduct (Matt. 12:36, 37; 16:27;\\n13:41; io:42;25:3iff.).\\nIn Christ s words there is no hint of universal res-\\ntoration, annihilation, or future probation. Whatever\\nour speculations about the ultimate destiny of men may\\nbe, we must hold fast to the certainty of punishment for\\nsin, and refuse to give more weight to our sentiments\\nthan to express declaration of Scripture. Regard for\\nearnest Christian living will prevent entertaining hope\\nfor ourselves, or sanctioning hope for others, that is not\\nwarranted by the words of Jesus Christ.\\nJesus taught the fact of a resurrection (Matt.\\n22: 23f.), and declared that it introduced men into a dif-\\nferent mode of existence from that now experienced (L.\\n20: 35, 36). Because he mentions the resurrection of\\nthe righteous only, is no sufficient warrant for the in-\\nference that he did not believe in the resurrection of the\\nwicked also (L. 14; 20: 35). He does not state the time", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0124.jp2"}, "125": {"fulltext": "of the resurrection, but it is probably synchronous with\\nthe inauguration of the age to come (L. 20: 35), and\\ntherefore synchronous with his coming to restore the\\ndisordered world to its perfection (Matt. 19: 28).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0125.jp2"}, "126": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0126.jp2"}, "127": {"fulltext": "THE TEACHING OF JESUS.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0127.jp2"}, "128": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0128.jp2"}, "129": {"fulltext": "THE TEACHING OF JESUS\\nACCORDING TO THE GOSPEL OF JOHN.\\nThe discourses of Jesus in John s gospel differ so\\nmarkedly from those reported by the synoptists, and\\nhave vocabulary, style and contents so like John s own\\nlanguage and teaching, that a troublesome question in\\nliterary and historical criticism arises. As a conse-\\nquence, christian scholars are not agreed as to whether\\nthe words of Jesus reported by John can be used as\\nsources for Christ s doctrine.\\nIt seems best to treat the synoptic and Johannine\\nreports separately, in order to bring out more clearly\\nthe likenesses and differences in each, and so allow Bib-\\nlical Theology to contribute its share to the solution of\\nthe critical problem.\\nIn John, as in the Synoptists, Jesus teaches con-\\ncerning the kingdom of God (3: 3, 5), but in the former,\\nattention is confined to the chief benefit of the kingdom,\\nnamely, eternal life (3: 15). We may conveniently,\\nthen, yet not arbitrarily, consider Jesus teaching in\\nJohn s gospel under the divisions. The Author, the\\nMediator, the Possessors of Eternal Life,\\n121", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0129.jp2"}, "130": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0130.jp2"}, "131": {"fulltext": "THE AUTHOR OF ETERNAL LIFE\u00e2\u0080\u0094 QOD.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0131.jp2"}, "132": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0132.jp2"}, "133": {"fulltext": "THE AUTHOR OF ETERXAL LIFE\u00e2\u0080\u0094 GOD.\\nI. Attributes of God. In John, as in the Syn-\\nopitists, emphasis is placed on God s moral nature. In\\nquite metaphysical fashion God is called spirit. but for\\nthe purely practical purpose of teaching, that if the\\nspiritual nature of God is apprehended, here will be no\\ndisposition to think that worship consists in ceremonies\\nperformed at consecrated places (4:24). Only a God\\nwho is spirit is worthy the name God. and true worship\\nof such a Being consists in the attitude of the human\\nspirit. Conception of God as spirit makes localization\\nof him impossible, and consecrates every human soul a\\ntemple of God.\\nAllied to the notion that God is spirit is the notion\\nthat he is true. That is, he alone fulfils the idea of God\\nin opposition to false gods (17: 3). This conception of\\nJehovah had been taught by all Israel s teachers from\\nthe founding of the nation, and the nation had learned\\nit by eventful experiences.\\nThe personal nature of God who is spirit is as-\\nsumed in calling him the living Father* (6: 57). The\\npossession of life also distingtiisnes him from heathen\\ndeities, and makes it possible for him to operate actively\\nin the world by general providence (5 17). Having life\\nin himself, he is the source of life, and therefore quick-\\nens the dead and makes alive (5 26, 21 j.\\n125", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0133.jp2"}, "134": {"fulltext": "126\\nThe moral nature of the Hving God is expressed\\nby the adjectives holy and righteous, and by describ-\\ning him as loving the world to the extent of sending his\\nSon to die for it. He is holy, because he has no contact\\nwith the world s moral defilement, and may be de-\\npended upon to keep disciples of Christ from its con-\\ntamination (17: 11). He is righteous, because he\\nworks in true consistency. That is, he maintains his\\ncharacter as a God that distinguishes between right and\\nwrong by giving to Jesus disciples what he cannot give\\nto men blinded by sin (17: 25).\\n2. Fatherliness of God. Jesus declared the\\ngreatness of God s love in the incomparable words,\\nFor God so loved the world, that he gave his only be-\\ngotten Son, that every one who believes on him should\\nnot perish, but have eternal life (3: 16); he grounds his\\nown beneficient activity on the ceaseless beneficence of\\nhis Father (5: 17-21); and his own death for the salva-\\ntion of others shows the loving purpose of God (10: 1 1-\\n18). No one who perceives the undoubted love of Jesus\\nfor sinners, can doubt the love of God.\\nThe unbounded love of God is expressed by the\\nterm father. So earnestly did Jesus teach the fatherly\\ncharacter of God, that he used the terms God and Fath-\\ner as practical synonyms. (4: 21, 23; 6: 27, 46; 20: 17).\\nThat is, God is a universal Father, because he has\\nyearning love for all men however sinful. But the\\nfatherliness of God does not involve the sonship of men\\nas a necessary corollary. What Jesus meant by calling\\nGod Father may be seen from the following facts. He", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0134.jp2"}, "135": {"fulltext": "127\\ncalled God your Father only once, and then after the\\nresurrection when speaking to his disciples (20: 17).\\nSeventy times he named him the Father. twenty-eight\\ntimes my Father. and nine times Father. There can\\nbe little doubt of his meaning, when he uses the expres-\\nsions Father and my Father. He intended to convey\\nthe idea that he stood in such unique relation to God,\\nthat it was appropriate for him alone to call him Fa-\\nther. God was Father to Jesus Christ in a way that he\\nis not to others. But he is also Father to others as well\\nas to Jesus. Those who love the Son are in filial rela-\\ntion to God u6: 27). and are special objects of his love\\n(14:23). Jesus distinctly repudiated the idea that\\nGod s fatherliness consisted in his covenant relation to\\nIsrael, as the Jews fondly imagined (8:41. 42). The\\nfact was. that Satan, and not God. was the father of the\\napostate people, as their conduct amply proved (8: 44).\\nSonship. then, does not consist in man s natural or na-\\ntional relationship to God. but in an ethical likeness.\\nGod is father in a peculiar sense to those that bear a\\nmoral likeness to himself.\\nThe various ideas conveyed by the name Father\\narises from the fact, that it is a figure of speech, sug-\\ngesting some likeness between God and a human fa-\\nther, but what the likeness is must be determined by the\\ncontext. He is Father of all men, because he loves all\\nmen, just as a human father loves all his children; he is\\nFather of believers in Christ with added intensity of\\nlove, because of their moral likeness to himself, as\\nan earthly father has peculiar affection for dutiful child-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0135.jp2"}, "136": {"fulltext": "12\u00c2\u00a7\\nren; he is Father of Jesus, because he loves him with an\\nintensity known only to a holy Father, who takes im-\\nmeasurable delight in the spotless purity of a son, and\\nbecause he and Jesus have an essential relationship.\\nThe term only begotten suggests another figure than\\nthat of paternal love, and indicates the reason for which\\npaternal love exists. If Christ is the only begotten Son,\\nGod must be Father to him in a sense inapplicable to\\nother men, whether believers or not (3: 16, 18).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0136.jp2"}, "137": {"fulltext": "THE MEDIATOR OF ETERNAL LIFE\u00e2\u0080\u0094 JESUS\\nCHRIST.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0137.jp2"}, "138": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0138.jp2"}, "139": {"fulltext": "THE MEDIATOR OF ETERXAL LIFE\u00e2\u0080\u0094 JESUS\\nCHRIST.\\nIn keeping with his designation of God as the Fa-\\nther, Jesus calls himself the Son. Because he is Son,\\nhe. has gotten his life from the Father (5: 26; 6: 57),\\na life that is absolute (5: 2 and makes it possible for\\nhim to give life to others (5:21; 17:2). He gives eter-\\nnal life by giving the knowledge of the only true God\\n(17: 3), and he does this so completely, that he alone is\\nthe way and the truth and the life (14: 6). So fully does\\nhe reveal God, that he can say, He that has seen me\\nhas seen the Father (14:9). Since Jesus made such\\nclaims for himself, we must note what he says about his\\nperson and work.\\nI. Person OF THE ^Mediator, i) The Sox. The\\nname that Jesus most frequently gave himself was the\\nSon. Once he said thy Son, and three times he used\\nthe longer title the Son of God. The Son was not a\\nmessianic title, but a personal name that Jesus gave him-\\nself. The Jews did not understand the Son to be a title\\nsynonymous with the Alessiah. for they had heard Jesus\\ncall himself Son, and yet they ask, If thou art the\\nChrist, tell us plainly (10: 24). He replied, that he had\\ntold them by doing the works of the Son. They see the\\nimplication of his words, and like fanatical monotheists\\n131", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0139.jp2"}, "140": {"fulltext": "132\\nseek to destroy one that claimed to be God (lo: 33).\\nThey could not have brought the charge of blasphemy\\nagainst him, if he had claimed to be the Christ. If they\\nhad been certain that he was the Messiah, they would\\nhave had no objection to the term Son, for the Messiah\\nmust be the Son of God in an official sense (i 34, 49; 6:\\n69; 11:27). Jesus, on the contrary, teaches that the\\nSon of God must be the Messiah. That is, the nature of\\nthe person called the Son makes it fit for him to claim\\nthe office of the Christ.\\nThere is no person in heaven or on earth compar-\\nable with the Son, for he is the only begotten of God\\n63: 16, 18). The words only begotten at once distin-\\nguish the incarnate Son from all men, and suggest a\\nmetaphysical relationship between God and Christ.\\nThis is made evident by the passages that teach a pre-\\ntemporal existence. The Jews who heard Jesus say,\\nVerily, Verily, I say to you, before Abraham was, I\\nam, did not think that he intended to teach his ideal\\npre-existence, but an actual existence before the life-\\ntime of Abraham. If it was a current mode of thought\\nto convert an end into a cause, or to conceive realis-\\ntically an ideal pre-existence as an actual one, and if\\nChrist s pre-existence is to be conceived in this way, it\\nis difficult to account for the excessive anger of Jesus\\nhearers (8: 59). In his pre-incarnate state he had the\\nFather s love (17:24) and the Father s glory (17:5).\\nHe taught his heavenly origin to those who stumbled\\nat his earthly origin (7: 27-44; 6: 35-59). He was pres-\\nent in the world, because the Father sent him (4: 34; 5", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0140.jp2"}, "141": {"fulltext": "23: /:2S:S: 16. 42: 16: 28: 17: 8). He came into the\\nworld by birth diS: 37). but retained the consciousness\\nof the Father s love experienced before birth, and ex-\\npected to have again the glor\\\\- he once shared with the\\nFather (17: 24K His unique knowledge of God rested\\non the fact that he came from God ij: 28:6: 46). That\\nis. his pre-incamate knowledge of God was not laid\\naside at birth in the flesh.\\nThe reciprocal action 7r-: :tr and Sct, i^ Sr^n\\nIt each does what is appropriate tc r. 7 r\\nJ_. ^-ves life to rhe S:ri 5: 26*. loves him 5 :2c\\n10: 17: 15: 9I ^ir.:~ :^s^ i6: 15: 17: lo), and\\nf r- It /im ^8; 29: i6; ^i: the Son keeps his\\n7^:.icr .vc r:i^ 55). speaks what his Father teaches\\n(8: 28: 12: 50)1. seeks to do his Father s will 15: 30: 6:\\n38: 15: 10: 4: 34\u00c2\u00bb. does only what he sees his ri:htr\\ndoing (5 19II, and desires his Father s honor rather\\nhis own i8 49 7 18). So intimate are they that F i:h er\\nand Son are one (10: 30). and whoever has seen tht 5 n\\nhas see rh^ Father (14: O\\nZi; :r retine the lass^^\u00e2\u0080\u0094 :r ::2r on thr\\nF I 7: 5 t similar ex-\\npress::- fT 5t r^;r::-c :lir rclc^::: :::2!ignant\\nJews t I 7 ^^-M^l*. and to tea;/ ./t nion of\\nbelievers F viith God 117: 11. 21, 22).\\nWhile t5t :i t r:-T:!ar. they do n:: r-r^ish\\nideas t /re furnished :t :::s\\nthat teacii Chr:s:s s:L AllmoCr::: Fr\\nof thougt: :Fr^ f t::::s ir:L\\nunion wiF; :.:.z: v.- Lzv/ ...z-: z\u00e2\u0080\u0094", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0141.jp2"}, "142": {"fulltext": "134\\nunity. This denial is almost wholly due to philosophi-\\ncal preconceptions, and does not rest on sound exegeti-\\ncal and historical grounds.\\n2.) The Son of Man. As in the Synoptists so in\\nJohn, the title the Son of man is used by Jesus only, but\\nit is found less frequently in John. Jesus used the title\\nin connection with intimations concerning his death\\nand in connection with lofty claims that he made for\\nhimself (i 51 5: 27). Thus in an obscure way he an-\\nnounced himself as the Messiah, who will found on\\nearth the kingdom that Daniel depicted, and allowed\\nthe future to unfold the full significance of the title,\\nwhen interpreted in the light ot his death. But while\\nthe Son of man is a messianic title, its appropriateness\\nmust be due to some relation that he holds to humanity,\\neither because he does service for man, or because he\\nshares man s nature. Of course, both are true, but it is\\nprobable that Jesus intended to suggest that the latter\\nw^as the reason for the former. At any rate, he con-\\nfessed that he was man (8: 40), having fiesh and blood\\n(6:54), suffering thirst (19:28) and experiencing an-\\nguish of soul (12: 2^). He classed himself with other\\nJews as worshippers of God (4: 22), and thought of God\\nas One to whom it was fitting for him to pray (11: 42).\\nIn the fact of prayer he acknowledged dependence upon\\nthe Father, and he also said expressly, that he was un-\\nable to do anything without the Father (5: 30). This\\ninferiority was ofThcial, and official inferiority arose from\\nparticipation in human nature. Since he was consecra-\\nted to do messianic work (10: 36), he had not, while in", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0142.jp2"}, "143": {"fulltext": "135\\nthe flesh, divine glory (17: 5). He was under com-\\nmandment (10: 18; 14:31; 15: 10; 18: 11), and had to\\nwait the Father s direction as to what he should do and\\nteach (8: 28; 12: 49, 50). Because he was an obedient\\nSon he enjoyed the Father s love (8: 29; 10: 17; 15: 10),\\nand if he should successfully carry out the Father s di-\\nrections, he would receive divine glory as a reward (17:\\n5).\\nNote that while Jesus acknowledged subordination\\nto God (14:28), and claimed participation in human\\nfrailties, he challenged any one to detect a fault in him\\n(8: 46), and said that he was not in any way subject to\\nthe Devil morally (14: 30).\\n3.) The Christ. While the people suspected that\\nhe was the Christ he was slow to announce himself as\\nsuch (10: 24, 25). He intended that his works should\\ntestify of him (10:25, 38). He openly announced his\\noffice to the woman of Sychar, because she thought of\\nthe Messiah as teacher, not as king (4: 25, 26). In\\nJohn s gospel, then, Jesus self-disclosure is represented\\nas gradual, as in the Synoptists.\\n4.) Son of David. This title is not given him in\\nJohn s account, hence he has no occasion to assent to it\\nas appropriate. But it is a fact, that at the beginning of\\nJesus public work, athaniel exclaimed in enthusiastic\\nsurprise, Thou are the King of Israel (i: 49), and at\\nthe close of his ministry the people cried, Hosanna;\\nblessed is he who comes in the name of the Lord, even\\nthe King of Israel (12: 13). Jesus knew that he was\\nking, and if he had denied it, he would have virtually", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0143.jp2"}, "144": {"fulltext": "136\\ndenied the fact of his earthly existence. He was born\\nto be king (i8: 37). Yet he does not claim to be king in\\nthe worldly sense, but by virtue of the truth he preaches.\\nIn harmony with his kingship is the claim to the royal\\nprerogative of judging (5: 22-30). Jesus, then, appro-\\npriated to himself the royal authority, that the Old Tes-\\ntament predicted must belong to Israel s King\\n(12: 14-16).\\n2. Work of the Mediator. The special mis-\\nsion of the Son was to give eternal life (10: 10; 17: 2).\\nHe was qualified to do this, because he had life in him-\\nself (5: 26) and was himself the life (11: 25; 14: 6). This\\ninherent qualification made it fit for the Father to seal\\nhim and him alone for messianic work (6: 27; 10: 36).\\nThe Son secured eternal life for men by manifesting\\nGod, since eternal life depends on knowledge of God\\n(17: 3-6), and by laying down his life (10: 11), since ap-\\npropriation of the benefits of his death is the indispen-\\nsable condition of life (6: 53).\\nI.) Revealing God. As teacher he taught only\\nwhat the Father directed (12: 49), and was so far from\\nteaching error, that he challenged any one to convict\\nhim of sin (8: 46). At the close of his life he could say,\\nThe words which thou gavest me I have given to\\nthem (17: 8). Since his words were God s words, he\\nmade astounding claims for them (14: 24). They free\\nfrom the bondage of sin (8: 31, 32); they purge of im-\\npurity (15: 3); they save from death (8: 52); and they\\nwill judge in the last day (12: 48).\\nAs Jesus by his words reveals God to the world, he", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0144.jp2"}, "145": {"fulltext": "137\\nis the light of the world (8: 12.; 9: 5; 12: 35); as he\\nmakes known the true character of God and his de-\\nmands on men, he is the truth (14: 6: 18: 17); as he is\\nthe medium by which men approach the Father, he is\\nthe way (14: 6); and as he experienced in himself the\\ncontent of the message he brought and can enable\\nothers to enjoy the same experience, he is the life (14:\\n6). It follows from what he is, that rejection of his\\nwords estabhshes guilt (12 47). But he pronounced no\\nformal sentence of condemnation, for judgment was not\\nthe purpose of his mission (12 47). The attitude of men\\ntowards his teaching determines their ethical character,\\nand so determines whether he shall be their Judge (5\\n2.2., 27; 9: 39), or their Savior (3: 17). It is inevitable\\nthat man s nature should be revealed by the light of the\\nw^orld, ajid so distinction made between the self-right-\\neous and the spiritually dissatisfied (9: 39-41).\\nIn connection with his teaching Jesus gave signs.\\nThese were not an end in themselves, but were intended\\nto point to the character of the worker, or to his relation\\nwith the Father. The latter was the main purpose (10:\\n25, 38; 14: 10-12; 15: 24). All the miracles that Jesus\\nworked deserved the epithet good, because they re-\\nvealed the character of the Father (10: 32). He used,\\nwith three exceptions (4: 48: 6: 26), the word works to\\ndesignate his miracles, because miraculous working\\nwas only part of his general messianic activity.\\nJesus refused to work signs on demand (2: 19; 6:\\n30), yet he promised that an undoubted sign would be\\ngiven (2 19). In this respect the Johannine and synop-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0145.jp2"}, "146": {"fulltext": "138\\ntic reports of Jesus attitude towards popular expecta-\\ntion are in agreement.\\n2.) Death of the Mediator. Jesus teaching\\naroused opposition, and his enemies determined to kill\\nhim. His death was not a penalty inflicted for crimes\\nthat he had committed (15: 25), but due solely to the\\nmurderous hate of wicked men (8: 37; 15: 18). They,\\nhowever, did not wrest his life from him, for he gave it\\nup voluntarily (10: 18), and thus showed love and obed-\\nience to the Father (14: 31), and won in return the love\\nof his Father (10: 17.) His death was not an incidental\\npart of his messianic work, but a necessity in order to\\nmake his work complete and efficacious. He knew from\\nthe first that a violent termination of his earthly life\\nawaited him. In his early ministry he obscurely alluded\\nto it (2: 19; 3: 14), but later he declared it plainly (10:\\nII, 17; 12: 24; 13: 21).\\nHis death did not destroy his power to give life,\\nbut was the means by which life is secured for his\\nfriends and followers (15: 13; 10: 11-13). How his death\\navails for them he does not say, nor does he ground the\\nforgiveness of sins on it, as in the other Gospels, yet it\\nis an objective condition of eternal life (3: 15). In John s\\nGospel the death of Jesus is represented as proof of ab-\\nsolute self-surrender to the service of love (12: 24-26)\\nand as an exhibition of love that will win the world (12:\\n33), rather than as an atonement; but the atoning value\\nof the death is not denied. It is simply not mentioned.\\nThe cross did not end the work of Christ, for he re-\\nceived his life again (10: 17, 18), and entered into", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0146.jp2"}, "147": {"fulltext": "139\\nheavenly g^ory (14: 28). So cenain was Jesus of the\\nglorious future awaiting hun. that he did not use the\\nword death to describe his departure from life, but used\\nwords denoting joy and glory (7: 33: 14: 12: 16: 10. 28:\\n17: II. 13: 12: 23: 13: 17: 5, 24). In his glorified\\nstate he is in fellowship with his followers, and wiU an-\\nswer their prayers (14: 13). As he had interceded for\\nthem while he was on earth, so he continues his inter-\\ncession in heaven, and will send the Holy Spirit to be\\ntheir constant guide (14: 16). The Spirit will call to\\ntheir remembrance Jesus words (^14: 26), will lead them\\ninto all the truth (16: 13). and will enable the disciples\\nto bear testimony to the messiah^p of Jesus (15: 26).\\nThe likeness of John s representation of Jesus*\\nteaching on his person and work with that of the\\nS\\\\-noptists is apparent, and the fi^erer. ?.-r not con-\\ntradictions.\\n^j E xrz: 7 r:-:z Mediator s Work. Jesus\\nr i (6:33. 51; 8: 12: 12: 47), but\\n1- ri:: TTi reaching was confined to nar-\\nrow limits. The coming of the Greeks gave him oppor-\\ntunity to say. that the limited sphere of work would be\\nwidened on the condition of his crucifixion (12: 32).\\nSince e:er::al life depends on personal fellowship with\\nhir graciously oflters life to all mankind.\\nJes. of no limitations to the power of his\\nword and his death, except such as the stubborn sinful-\\nness of man imposed.\\n4.) Oppositiox 7 His Work, The term worid\\nis used in a physical and in an ethical sense. In the lat-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0147.jp2"}, "148": {"fulltext": "140\\nter signification, it is ruled by Satan (12: 31; 14: 30; 16:\\n11), because he is the author of moral evil in humanity\\n(8:44). Since Jesus came to save the sin-enslaved\\nworld, he aroused its Prince to opposition. The Devil\\nshowed his hostility by inciting the Jews to enmity (8:\\n44), instigating Judas to treachery (6: yd), and arming\\nmen to arrest and kill the Christ (14: 20). But the op-\\nposition of Satan is vain, for he has no moral power\\nover Jesus (14: 30). On the contrary, Jesus has over-\\ncome the evil of the world (16: 33). He proved his su-\\nperiority by choosing disciples out of the world (15 19)\\nand guarding them from perdition (17: 12). While his\\ndeath seemed a defeat, it was in reality a victory, for by\\nit Satan was judged (12: 31, 32; 16: 11) and the Son\\nglorified (13: 31).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0148.jp2"}, "149": {"fulltext": "POSSESSERS OF ETERNAL LIFE\u00e2\u0080\u0094 BELIEVERS.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0149.jp2"}, "150": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0150.jp2"}, "151": {"fulltext": "POSSESSORS OF ETERNAL LIFE\u00e2\u0080\u0094 BELIE\\\\\\nERS.\\nPhysical life is the ground and occasion of all hu-\\nman experiences, and so highly valued are these exper-\\niences, that men regard life the highest good. Xatural\\nlife, then, is an appropriate illustration of that which is\\nto be experienced in the kingdom of God. So salva-\\ntion is thought of as life ^3: 36; 5: 24: 6: 33: 10: loj or\\n*tlie life (1 1 25 14: 6}, in comparison with which com-\\nmon human existence is not worthy to be called life. As\\nphysical life baffles analysis and definition, so hfe in the\\nkingdom of God cannot be known by definition and de-\\nscription: it must be experienced.\\nAs the disappointment of human life is its breviry,\\nthe joy of the life with God is, by contrast, eternal.\\nEtemirv- of life rests upon the fact that it is life with\\nGod and relation to him depends not on time and place,\\nbut on moral likeness. So that the phrase eternal life\\nexpresses at once the endless duration and the spiritual\\nquality- of life in Christ.\\nEternal life does not belong to men by virtue of\\nnatural birth, for birth introduces into a human society\\nthat is enthralled by sin (12: 31 14: 301. The world/\\nthat is, the human race as it appears in history needs\\nsalvation (3: 16: 12:46, 47 Men naturallv are in a\\n143", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0151.jp2"}, "152": {"fulltext": "144\\nstate of sin, in which they must die, unless made ahve\\nby Christ (8: 21-24). This sinful condition is described\\nas darkness (8: 12, 46), as bondage (8: 32-36), and as\\ndeath (5: 21, 40). The life that begins at natural birth\\nis not life, compared with the life inaugurated by the\\nSpirit (3: 5). Hence, salvation is described as light,\\nfreedom, life, and a new birth. Entrance into life by\\nnew birth is a change wrought in the disposition of man\\nby the Holy Spirit, but the method of the change is as\\nlittle known as the movements of the wind (3:8).\\nI. Conditions of Receiving Eternal Life.\\nThe agency of the Spirit in effecting transformation of\\ncharacter does not deny man s co-operation. Faith is\\nrequired as the subjective condition of eternal life (3:\\n15). The Son must be the object of faith. Only three\\ntimes does Jesus speak of faith in God. In two of the\\npassages, faith must be in the Father, because of his re-\\nlation to the Son (5 24; 12: 44) and in the third, Jesus\\ndemands that disciples have the same faith in him as in\\nGod (14: i).\\nTo believe in Christ is to accept his teaching as\\ntrue (4^2I; 5:47; 8: 31); to acknowledge that he has\\nbeen divinely sent (6: 29; 11 42; 16: 27), that he has an\\nunearthly origin (8: 23), and that he is the Messiah (8:\\n24; 13: 19). Belief is outwardly attested by following\\nhim as pupils follow a teacher (5 40 6 35, 65), by seek-\\ning him as men in darkness seek the light (8: 12), by\\nfollowing him as sheep follow a shepherd (10: 2y), by\\nserving him (12:26), by loving him (8:42), and by\\nhonoring him as God is honored (5: 2-^. He must be", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0152.jp2"}, "153": {"fulltext": "145\\nprized as men prize food and drink, and regarded the\\nsole means of satisfying the thirst and hunger of the\\nsoul. Life apart from him must be thought impossible\\n(6: 27-58). So entirely did Jesus centre faith in himself,\\nthat he said: This is the work of God. that ye believe\\non him whom he sent (6: 29).\\nJesus assigned reasons why men should believe on\\nhim. namely, the testimony of Scriptures (5 39, 47). the\\ntestimony of John the Baptist (5: 33), the evidence of\\nhis death (8: 28), the fulfillment of his predictions (14:\\n29), and the witness of a willing mind (7: 17).\\nI.) CoxDiTioxs Rejected. Since faith is the hu-\\nman condition of passing from death into life, those who\\nare not willing to attach themselves to Jesus are dead\\n(5: 40; 6: 53). If there be no change, they must die in\\nsin (8: 24), and therefore be condemned in the last day\\n(5:22; 12:48). It seems strange that men reject the\\nof\u00c2\u00a5er of life, but Jesus gave reasons for such conduct.\\nWorldly wisdom prevents the receptivity necessary to\\nobtain salvation (9: 41) unwillingness keeps aloof from\\nChrist (7: 17) and men. who seek glory of their fellows\\nrather than of Christ, reject one not of their spirit (5 41-\\n44), and are aroused against one that testifies of evil (7:\\n7). Plan s opposition to God is due to the fact that he\\nbelongs to this world and is ruhd by Satan (8: 44-47);\\nand he is so ruled because he wishes to do the desires of\\nSatan. Ability to serve the Devil becomes inability to\\nserve God (8: 43). The cannot is the inevitable result\\nof will not, since character tends to fixity.\\n2.) CoxDiTioxs Accepted. Though the human", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0153.jp2"}, "154": {"fulltext": "146\\nwill is active in accepting the conditions (7: 17), yet\\nability to accept is given by God (6: 65). Approach to\\nChrist in faith is dependent on the Father s drawing (6:\\n44).. Jesus disciples were disciples because God had\\ngiven them to his Son (6: 37; 17:2, 6). The fact that\\nspiritual discernment is given men by the Father is\\ncommon to John and the Synoptists (Matt. 13: 11; 16:\\n17), and is joyously acknowledged by believers in God.\\nJesus did not harmonize the necessity of divine\\nhelp with the fact of human freedom, but accepted as\\ntrue that which appears true to human consciousness.\\nHis insistence on man s responsibility and consequent\\nguilt is unequivocal (15: 22).\\n2. Laws Governing Believers. In the Synop-\\ntists eternal life is described as a future possession of\\nbeHevers (Mk. 10: 30; L. 18: 30). In John it is a pres-\\nent possession (5: 24; 6: 47, 54), as well as future (12:\\n25; 14: 19). Just as the kingdom of heaven is spoken\\nof in present and future tenses, so the chief benefit of the\\nkingdom is described. This means that the transforma-\\ntion of character effected by the Spirit is continuous,\\nand that it will be perfected only by the resurrection in\\nthe last day (6: 54; 11: 25). As natural life is tested by\\ndiscipline, so spiritual life must show itself weak or\\nstrong amid the vicissitudes of earthly existence. Those\\nthat believe are in the world (15: 19; 17: 14; 15: 20; 16:\\n2, 33) and are in danger of being overcome by its Prince\\n(17:15). Hence, they must trust in God and in Jesus\\n(14: i). The faith that conditioned entrance into the\\nnew life must be constantly maintained, in order to per-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0154.jp2"}, "155": {"fulltext": "147\\nfeet it into the realization of the blessedness of the king-\\ndom of God.\\nThe faith that bears fruit is attachment to Jesus, as\\nintimate and vital as the branch to the vine (15:4-6).\\nThe supreme test of such attachment is determination\\nto abide in his words and keep his commandments (14:\\n15, 21), especially the new commandment of love (13:\\n34; 15: 17J. Love for others is best exhibited in such\\nservice as a host gives a guest whom he welcomes by\\nacting as if he were the guest s slave (13: 14, 15).\\nBrotherly love is proof of discipleship (13:35). The\\nmeasure of disciples* love for one another must be\\nChrist s love for them (13: 34; 15: i2j.\\nI.) Difficulty OF Obedience. Jesus foresaw the\\ndangers to which disciples would be exposed, and\\nprayed that they might be kept from the evil One (17:\\n15) and ultimately behold his own glor\\\\ with the Father\\n(17: 24). The hostility of the world and the stringency\\nof the new commandment might put believers in con-\\nstant dread, lest they lose enternal life, unless they be\\ncheered by assurances of ultimate victory. This cer-\\ntainty removes all anxieties and fills the heart with\\ncheer. Disciples may have the repose of spirit that\\ncharacterized Christ, if they are convinced of the real-\\nity of the victory he has won for them (14: 27; 16: 33).\\n2.) ^Motives for Obedience. Jesus had been an\\never present Helper to his disciples. AMienever they\\nhad been in physical danger, mental perplexity or moral\\ndespondency, they had gone to him, and had found\\nreadv response to their requests. It is always easy to", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0155.jp2"}, "156": {"fulltext": "148\\nbe courageous and strong, when visible aid is near; but\\ntrue moral and spiritual life depends on belief in unseen\\nsupport (20: 29). Naturally, the disciples felt like or-\\nphans, when their loved Master was removed, but they\\nwere not orphans (14: 18). He sent another Paraclete,\\nwho was to them exactly what he himself had been (14:\\n16). The Spirit took Christ s place as a personal Teacher\\nof the disciples, and continued the same sort of teaching\\n(14: 26; 15: 26), and gave instruction, which it was im-\\npossible for Christ himself to give (16: 12-14). The\\ngreater efficiency of the Spirit as Teacher is due to the\\nfacts, that Jesus teaching was temporary and local (14:\\n16), while the Spirit s is permanent and universal, and\\nthat the Spirit has the facts of the crucifixion, resur-\\nrection and subsequent glory of Jesus to apply to the\\nconsciences of men, which were lacking to Christ while\\nin the flesh. Of course, the sorrow stricken disciples\\ncould not see the expediency of Jesus departure, but\\ntheir subsequent experiences amply attested it (16: 15-\\nNot only will the Holy Spirit aid them, as Jesus\\nhad done, but he himself will be present with them (14:\\n18; 16: 16, 22). The consciousness of the presence of\\nChrist will give intense joy (16: 22), for it will be the\\nconviction that he is able and willing to^ grant whatever\\nis needful for the perfection of life in him (14: 13, 14).\\nThis spiritual presence of Christ must not be identified\\nwith the presence of the Holy Spirit, but is another\\nstatement of the truth given in Matthew: Behold, I\\nam with you always, to the end of the age.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0156.jp2"}, "157": {"fulltext": "149\\nJesus encouraged to steadfastness by asserting the\\nlove of the Father for disciples (16: 27), and bade them\\nincrease their joy by praying to God, who is willing to\\nanswer any request that looks to development of chris-\\ntian character (16:24). Obedience secures Christ s\\nfriendship (15: 14) and continuance in his love (15:16);\\nit wins the love of the Father (14: 21) and constant fel-\\nlowship of Father and Son. Failure to abide in Christ\\nbrings destruction (15: 6).\\n3. Realization of Eternal Life. While the\\nblessings of eternal life are enjoyed in this life, the full\\nenjoyment comes in a heavenly future, where believers\\nare with Christ beholding his glory (17: 24). Disciples\\nwill dwell with him in his Father s house (14: 3). The\\ntranslation thither will be due to the personal coming\\nof Christ. In John, as in the Synoptists, the coming is\\nrepresented as near (14: 18, 19) and as remote (21 22),\\nat least after the life time of Peter. In John, too, the\\ncoming is spoken of in more than one sense. He comes\\nin the coming of the Spirit (14: 18, 19), and he will come\\napocalyptically at some distant time (21:22; 14:3).\\nThat Jesus thought of a coming, independent of the\\nSpirit s coming and independent of historical crises,\\nseems evident from the expression the last day (6: 39-\\n54; 12:48).\\nChrist consummates eternal life in the believer by\\nraising him up at the last day (6 39, 40, 44, 54). Resur-\\nrection is restoration to the disembodied spirit of a\\nbodily organism, but it is also more. It belongs as a\\nmatter of course to those that believe in the Son. Physi-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0157.jp2"}, "158": {"fulltext": "150\\ncal death can have no power over possessors of eternal\\nhfe (5:25; 11:25, 26). The resurrection of beUevers,\\nthen, is one way of teaching the truth, that, in spite of\\ndeath, a person continues to be a person, that is, a soul\\nwith its appropriate organism, and that he experiences\\nsome good that is termed eternal life.\\nOn the other hand, those that do wickedly will con-\\ntinue to be persons, but will experience evil, rather than\\ngood. They come under the adverse judgment of Christ\\nin the last day (5 29). The nature of the condemnation\\nis not given, nor is the penalty described by material\\nimages as in the Synoptists. It cannot be annihilation.\\nThe duration of the penalty is not expressed, but there\\nis no hint of restoration. The conditions of the right-\\neous and wicked are diametrically opposed, and exe-\\ngesis warrants no other conclusion than that they are\\nunchangeable (5: 29).\\nIn John s Gospel judgment is both subjective and\\nobjective, a process and a consummating act. It is sub-\\njective, because it depends on the attitude of men to-\\nwards the truth (3: 19), and because as Jesus revealed\\ntruth, he was Judge while on earth (5 30; 8: 16; 9: 30);\\nit is a process, because it is a continuous application of\\ntests, by which men reveal their character (9:39; 12:\\n31). It is objective, because Jesus will sit in judgment\\non the moral quality of deeds done in life (5 28, 29)\\nand the process culminates in a final decision, because\\nmen s attitude towards the truth Christ brought to the\\nworld will issue in fixity of character (12: 47, 48).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0158.jp2"}, "159": {"fulltext": "DOCTRINES OF EARLY CHRISTIANS.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0159.jp2"}, "160": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0160.jp2"}, "161": {"fulltext": "DOCTRINES OF EARLY CHRISTIANS\\nACCORDIXG TO THE REPRESEXTATIOX OF\\nACTS I\u00e2\u0080\u0094 XII.\\n1. The Material. The prayers and speeches re-\\ncorded in Acts i-xii furnish the only sources of the\\nearhest apostoHc doctrine. It is assumed that these\\nspeeches are historical, and reported with substantial\\naccuracy. Any other assumption forces us to construct\\nthe earliest christian theology upon the ever shifting\\nsands of critical results. The material to be investiga-\\nted is: i) Peter s missionary sermons, Acts 2: 14-36, 38-\\n40; 3: 12-26; 10: 34-43.47; 2) Peter s defense before the\\nSanhedrin, 4:8-12, 19, 20; 5:29-32; 3) Stephen s ad-\\ndress, 7:2-53; 4) Miscellaneous words, i: 16-22; 5:3.\\n4, 9; 6: 2-4; 8: 20-23; 9: 34; 11 4-18; 5) The prayers of\\nthe church, i 24, 25 4: 24-30.\\n2. Consciousness of the Church. The death of\\nJesus left the disciples desolate as orphans. Their grief\\nkept them together for the few short days preceding the\\nresurrection, which revived hope in the speedy restora-\\ntion of Israel s kingdom (Acts 1:6). He did not clear\\naway their misconception, but promised to qualify them\\nto be his witnesses in Jerusalem and to the uttermost\\nparts of the earth (1:8). The apostles knew their mis-\\nsion, and so appointed in the place of Judas one who\\n153", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0161.jp2"}, "162": {"fulltext": "154\\nhad the necessary quaUfications to witness to the pubHc\\nministry and triumphal resurrection of their Master (i\\n22). This is all we know of the thoughts of the believers\\nbefore Pentecost. After Pentecost the apostolic teach-\\ning begins.\\nBefore gathering the truths taught by the Apos-\\ntles, who represent the whole body of believers, we\\nought to note the consciousness of the church as re-\\nflected in its prayers. Feeling themselves weak in com-\\nparison with constituted authority of civil and ecclesias-\\ntical rulers, they prayed to the omnipotent Creator of\\nheaven and earth (4: 24) to aid them in the dangerous\\nwork of witnessing to the messiahship of Jesus. They\\nbelieved that Jesus was the divinely appointed Messiah,\\nfrom whom they received authority to work miracles in\\nattestation of their message (4: 30). In their perplexity\\nas to the choice of Judas successor they prayed to Jesus\\nwho had chosen the Apostles, and attributed to him the\\npower of knowing the heart s secrets, a power that be-\\nlongs to God (i 24; cf. 15 8).\\nThe central facts brought to light in these prayers\\nare: i) Jesus is the Messiah, and 2) the disciples were\\ndoing God s service in testifying to that fact.\\n3. The Form of Peter s Teaching. The be-\\nlievers had to conciliate enemies and win adherents to\\nthe new faith. Their only instrument was the truthful-\\nness of their message, and they had to show it true by\\ninsisting that it was in accord with facts of history and\\nGod s purpose as revealed in Old Testament Scriptures.\\nHence they take pains to state the fulfilment of prophe-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0162.jp2"}, "163": {"fulltext": "155\\ncy in Judas conduct (i: i6), in the sufferings of Jesus\\n(3: i8), in the opposition of rulers (4: 25), in Jesus\\nresurrection (2: 25) and ascension (i 34), in the Spirit s\\ndescent (2: 16), in the events connected with the begin-\\nning of Christianity (3: 24). and in the remission of sins\\nthrough Jesus (10: 43). Xaturally the speeches have an\\napologetic form. Since the apology was to vindicate\\nbelief in the messiahship of Jesus of Xazareth. the\\nearliest apostolic doctrines concern the person and\\nwork of the Alessiah.\\n4. Person of the ^Messiah. The true human na-\\nture of the Messiah is emphasized by giving his human\\ntitle and place of residence (2: 22; 10: 38). He is a man,\\nhowever, of peculiar dignity, for he is the fore-ordained\\nprophet like unto Moses (3: 22; cf. 7: 37). He was God s\\ninstrument of healing, because he had been anointed by\\nthe Holy Spirit (2: 22; 10: 38). Since the divine anoint-\\ning commissioned him to do specific work, he is Ser-\\nvant (3: 13, 26) and Holy Ser\\\\^ant (4: 2y, 30), i. e. the\\nchosen One of Jehovah (Isa. 42: 1-3). He is the Holy\\nand Just One, the Messiah {2\\\\2y\\\\ 3: 14; 7: 52).\\nIt is not surprising that God raised Jesus from the\\ngrave, since death could have no dominion over him as\\nthe Holy One (2: 32; 3: 15; 10:40). Xot only was\\nthe crucified Jesus released from death, but he is exalt-\\ned at the right hand of God (2: 33 5 31). In this way\\nonly can the descent of the Spirit be explained (2: 33).\\nHe is therefore the royal ^Messiah associated with God\\nin the government of the imiverse (2: 33: 5: 31), and is\\nrightly called Prince (5: 31) and Lord (2: 36). In con-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0163.jp2"}, "164": {"fulltext": "156\\nsequence, his rule is not confinea to Israel, but extends\\nover all (lo: 36).\\nThe historical appearance and resurrection and as-\\ncension of Jesus are in fulfilment of prophecy, but some\\npredictions are yet to be fulfiled (3: 19-26). The Mes-\\nsiah s stay in heaven is therefore temporary. He will\\nreturn to bring the blessings of messianic times (3 20,\\n21), in which only those who repent will share (2: 17-21\\n3: 20). He will come to judge both the living and the\\ndead (10: 42). Because he is Prince and Judge, salva-\\ntion can be found in him alone (4: 11).\\n5. Work of the Messiah. The work which the\\nMessiah was specially expected to do was to bestow the\\nHoly Spirit (Matt. 3: 11), and the ascended Jesus has\\ndone this (Acts 2 17; 3 24). As a consequence all con-\\nditions and classes of men receive endowments granted\\nin the olden times to favored ones only (2: 17, 18).\\nAs Jesus is the Mediator of the Holy Spirit (2: 33),\\nhe is the Mediator of salvation (10: 43), and can be ap-\\npropriately called Savior (5 31). The salvation secured\\nby Christ concerns body and soul, for he is the author of\\nlife in the widest sense conceivable (3: 15). The apos-\\ntolic power to heal the sick was due to faith in Jesus as\\nthe Messiah (3: 16; 4: 10), who in heaven exercises\\nhealing power on earth (9: 34).\\nBut bodily healing was not co-ordinate with spirit-\\nual healing, for miracles were evidental. They were\\nGod s method of witnessing to the character and office\\nof his Servant Jesus (4: 30). That Jesus saving power is\\nmore concerned with moral soundness than with physi-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0164.jp2"}, "165": {"fulltext": "157\\ncal well-being is evident from the fact, that he is called\\nSavior, because he gives the disposition to repent and\\ngrants forgiveness of sins (5: 31).\\nSalvation is both negative and positive. Its nega-\\ntive character is escape from punishment awaiting a\\ncrooked generation (2 40) its positive character is\\nturning from sin (3:23), receiving forgiveness of sins\\n(3- I9i 5*31) ^^d experiencing the blessings accom-\\npanying the return of the Messiah (3: 20).\\nThe relation of the gift of the Holy Spirit to salva-\\ntion is not brought out. The fact prominently empha-\\nsized is, that the Spirit by special manifestations testi-\\nfied to the truth of the gospel. For example, the earli-\\nest disciples were enabled to speak with tongues (2: 4),\\nand to speak boldly and to work miracles (4: 31); Peter\\nwas qualified to make his defense (4: 8) Stephen and his\\nfellows to do their assigned work effectively (6: 3, 8);\\nSaul to do the works of an apostle (9: 17); Stephen to\\nsee a vision (7: 55) the Samaritans to do extraordinary\\nworks (8: I7fif.). In all these instances it is assumed that\\nthe Spirit had communicated a new life, witnessed to\\nthe forgiveness of sins, and was carrying on his sancti-\\nfying work in the life. This regenerating and sanctify-\\ning work of the Spirit characterizes the present dispen-\\nsation and is for all times and nations (2: 38).\\n6. Conditions of Receiving Messianic Bless-\\nings. In order to receive forgiveness and the fruits of\\nthe Spirit, there is need of repentance and baptism (2:\\n38). Repentance is turning from a former sinful state\\n(3: 19, 26), or from a particular sinful act (8: 22; 2: 28).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0165.jp2"}, "166": {"fulltext": "158\\nIn apostolic times the sin of sins was the crucifixion of\\nJesus, the Holy and Righteous One (3: 15). Repent-\\nance, then, was renunciation of participation in that\\ncrime and determination to accept the crucified Naza-\\nrene as Messiah (2:38; 10:43). Acknowledgment of\\nJesus as Messiah is called faith, and is reckoned as an\\nact of obedience to Go.d which insures the gift of the\\nSpirit (5: 31). Attachment to Christ through faith en-\\nabled the apostles to work miracles (3: 16).\\nConfession of faith in the messiahship of Jesus\\nmust be attested by baptism. Baptism is the outw^ard\\nexpression in symbol of an inward conviction, so that\\nbaptized upon the name of Jesus Christ (2 38) and be-\\nlieving on Jesus Christ (10: 43; 11: 27) are practicaUy\\nidentical acts. The act of baptism gathered into itself\\nthe whole apostolic belief 8(: 36; 9: 18). Its value is\\nseen in the fact that it must precede the bestowment of\\nthe Holy Spirit (2: 38; 8: 14-17). The single exception\\n(10:44-48) proves the importance of baptism, since\\nPeter would not administer the rite, until he had the\\nclearest evidence that the gentiles must be received on\\nthe same terms as the Jews.\\nRepentance is described as man s act (2: 38; 3: 19;\\n8: 22); he is urged to save himself from doom (2: 40).\\nOn the other hand, God calls repentance into exercise\\n(11: 18) by raising up Jesus to be Prince and Savior.\\nThat is, God furnishes the motive that induces men to\\nrepent (3: 26; 5: 31). Moreover, the faith by which the\\ndisciples were enabled to work miracles was given by\\nChrist (3: 16).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0166.jp2"}, "167": {"fulltext": "159\\n7- Extent of Salvatiox. As Jesus had been\\nsent to Israel (lo: 36), so his Apostles preach to their\\ncountrymen (10: 42). They do this both by natural in-\\nclination and in obedience to the command of Christ\\n(1:8). Jesus is the Savior of Israel (5 31) and the de-\\nscendants of the prophets are the natural recipients of\\nmessianic benefits (3: 25, 26). But salvation was not for\\nIsrael only; it was for Israel first (3: 26). Here is inti-\\nmated what Peter expressly declared at Pentecost (2:\\n39). The promise was to the Jewish hearers of Peter,\\nto their descendants and to the gentiles. Peter ex-\\nplained that those afar off receive the promise, because\\nGod calls them to him, and that as many as receive it\\nare included in the divine purpose. His statement at\\nPentecost is not inconsistent with his reluctance to re-\\nceive Cornelius (10: 34, 35). In the former case the\\nApostle has in mind the fact of salvation: in the latter,\\nthe method of receiving it. At the house of Cornelius\\nhe learns that the terms are the same for all nations.\\nFaith and repentance admit Jew and gentile alike into\\nthe kingdom of God.\\n8. Orgaxizatiox of Christiaxs. Jesus did not\\ncommand his disciples to organize the society that sub-\\nsecjuently came to be known as the church. He knew it\\nwould form naturally and by necessity, and so spoke of\\nit as future (Alatt. 16: 18). ]Men having a view of God\\ndiffering from that of their fellows and cultivating a\\nform of righteousness superior to that of their accred-\\nited teachers must in course of time separate from them,\\nand form a new religious community. Love for their", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0167.jp2"}, "168": {"fulltext": "160\\nMaster and for each other was the bond of union. Per-\\nsecution and desire for each other s sympathy and help-\\nrendered the new body compact. The disciples of Jesus\\nduring his Hfetime became the members of the church\\nafter Pentecost.\\nI.) Relation of the Members to One Another.\\nThere is nothing said about the formal institution of the\\nchurch. The first time we find the word it is applied\\nto an organization already in existence (5: 11). The\\nearly Christians were brought together by common in-\\nterests (2: 46). All personal and national feelings gave\\nway before emotions of joy in experiencing God s re-\\ndeeming love. They formed a new family (i 16; 6: 3;\\n12 17) they had meals in common and gave to the sup-\\nport of the brethren (2: 45; 6: i). Some of the rich sold\\ntheir property in order to aid the needy members of the\\nfamily, but this was not obligatory (5:4).\\nIn addition to observing the stated hours of prayer\\nin the temple they assembled at various places (2 46)\\nto pray, to listen to apostolic instruction, and by break-\\ning bread to commemorate their last meal with Jesus\\n(2:42).\\n2.) Oiificers. The first Christians had no pre-con-\\nceived plan of organization. The Apostles taught, and\\ntheir right to do so was not questioned. Officers arose\\nas occasion required. The external body grew as the\\ninternal soul developed. The first recorded occasion\\nthat demanded some sort of organization was the com-\\nplaint of Grecian Jews against the Hebrews concerning\\ndistribution of alms. The Apostles had been attending", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0168.jp2"}, "169": {"fulltext": "161\\nto this (4: 37; 5: 2), but increase in the number of be-\\nlievers made this task burdensome and prevented them\\ndoing the special work for which they alone were quali-\\nfied. Hence, seven were appointed to attend to the\\nbenevolent affairs of the church (6: 1-8). These are not\\ncalled deacons, but the seven (21:8); yet, since their\\nfunction is described by the verb to deacon, and since\\nthe noun deacon occurs later, it is not unreasonable to\\nsuppose that the seven were named deacons. Subse-\\nquently one of them is called evangelist (8: 5, 26; 21:\\n8). Possibly Philip s duties as alms-distributer had end-\\ned because of the persecution at Jerusalem (8: i).\\nSomewhat later in the history elders received the gifts\\nof the church (11 30), so that they may have assumed\\nthe duties formerly performed by the Seven. The origin\\nof the ofihce of elder is obscure. In all probability they\\nderived their name from the elders of the Jewish syna-\\ngogue, and their business was to look after the external\\naffairs of the church.\\n3.) Relation of the Christians to Israel. The early\\ndisciples differed from their countrymen mainly in be-\\nlieving that Jesus was the Messiah. Hence, we find\\nthem in the Temple at the stated hours of prayer (2: 46;\\n3:1), attending Jewish feasts and practising some of the\\nrites of Judaism (21 26) They were a company with-\\nin a company: strict Jews, yet more than Jews. Na-\\ntional feeling impelled the disciples to address unbe-\\nlieving Jews as fellow Israelites and heirs of messianic\\nblessings (3:24-26; 5:31). The national crime of re-\\njecting Jesus was due to ignorance (3: 17-19), there-\\nfore there w^as opportunity for repentance.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0169.jp2"}, "170": {"fulltext": "162\\nThe disciples had favor with the people (2: 47; 5:\\n26). Their miracles and pure life won increasing num-\\nbers to their fellowship and at the same time produced\\nfeeling of awe in the multitudes (5: 12, 13). Soon, how-\\never, opposition of the rulers was aroused, but opposi-\\ntion was based more on disciples proclamation of the\\nresurrection of Jesus than on their belief in his mes-\\nsiahship. Thus is explained the fact that Sadduces\\nrather than Pharisees were instigators of persecution\\n(4: 1-22). In fact, it was the Pharisee Gamaliel who\\nspoke on behalf of the Apostles.\\nBut we cannot assume that the speculative doc-\\ntrine of the resurrection alone influenced the opposi-\\ntion, nor can we imagine that the Pharisees as a body\\nfavored the new doctrine. There was latent antagon-\\nism between pharisaic teaching and apostolic preach-\\ning that needed only occasion to break into fiery per-\\nsecution. There must come a time when the disciples\\nmust define their attitude towards the Mosaic law. The\\ninherent opposition of pharisaism to the beliefs of the\\nearly Christians is seen in the bitter antagonism of Saul,\\nthe typical Pharisee, to the christian truth.\\nThe occasion of the outbreak was Stephen s\\npreaching. Popular thought did not distinguish the\\ndestruction of the Temple as the end of Jewish national\\nexistence from its destruction as the close of one period\\nof the divine government of the world to usher in an-\\nother. Of course, Stephen s speech was misunderstood\\nand interpreted as blasphemy. The consequent per-\\nsecution caused the dispersion of the disciples. Hos-\\ntility became persistent and determined.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0170.jp2"}, "171": {"fulltext": "163\\n4-) Relatiox to the Gextile World. The\\npreaching of the gospel to gentiles was hardly a prac-\\ntical question at first. Jewish prejudices could not be\\nshaken off at once. Peter had to be prepared by miracle\\nto go to Cornelius. Even after the earliest Christians\\nbelieved that God is no respecter of persons, they\\npreached to none but Jews (ii: 19).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0171.jp2"}, "172": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0172.jp2"}, "173": {"fulltext": "THE TEACHING OF JAMES.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0173.jp2"}, "174": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0174.jp2"}, "175": {"fulltext": "THE TEACHING OF JAMES.\\nSince James is ethical and practical, rather than\\ndoctrinal and speculative, the fundamental christian\\nbeliefs do not appear in his epistle. He assumes that\\nthey already exist in the minds of his readers, and uses\\nthem as the basis of his exhortation.\\nI. God. Like a Jew trained in the ethics of the\\nOld Testament, James grounds his reasons for right\\nconduct in the nature of Goa. It is not enough to be a\\nmonotheist; the monotheist must believe that his God\\nis Lawgiver and Judge, whose sentences of judgment\\ninevitably issue in life or death (4: 12). Because the\\none Judge is the Lord of all power and might in heaven\\nand on earth, the oppressed poor may have confidence\\nin his ability to deliver, and the oppressor that feels se-\\ncure in his own power and wealth must expect a day of\\nslaughter (5:4, 5).\\nGod is the only conceivable Good, who cannot be\\nswerved from doing what is right, and therefore cannot\\nbe the occasion of moral evil in men, but is alone the\\nsource of gifts that perfectly meet the needs of those\\nwhom he benefits (i: 13-18). As the supremely Good\\nhe demands that he shall be the measure of human con-\\nduct (i 20).\\nGod is the fountain of wisdom to whom men must\\n167", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0175.jp2"}, "176": {"fulltext": "168\\ngo, if they wish to obtain discernment to conduct them-\\nselves for efTfective teachers of righteousness (3: 13-18).\\nGod is described as Father (i: 17, 27; 3:9), who\\nshowed his grace in introducing the poor into a new\\nHfe and setting them apart for himself as first-fruits (i\\n18). Like a father he is Very pitiful, and of tender\\nmercy (5: 11), and so gives unconditionally and un-\\ngrudgingly and uncomplainingly (1:5). His love is so\\nintense, that it provokes him to jealousy, when he be-\\nholds a rival for man s affections; yet, his jealousy does\\nnot prevent him from bestowing his benefits still more\\nabundantly (4: 5, 6).\\n2. Man. In his earthly existence man has a two-\\nfold relationship. He is in relations with God by virtue\\nof the divine image that he inalienably bears (3 9) and\\nwith the world by reason of his bodily organism. The\\nformer fact makes him a moral being capable of exper-\\niencing the joy of life with God beyond the grave (i 12,\\n21:5: 20); the latter makes his life on earth as fleeting\\nas a vapor, that appears for a little time, and then van-\\nishes (4: 14). The body comes into effective relations\\nwith its environment by the instrumentality of the hu-\\nman spirit (2 26). By reason of the dual nature of man\\nthere are two claimants for his afifection God and the\\nworld. The power to choose and the feeling of obliga-\\ntion that the right must De chosen are personified as\\nGod s indwelling Spirit jealously loving, in order to win\\nman from the blandishments of the unlawful Lover\\nthe world (4: 4, 5). On the other hand, man finds in\\nhimself desires, desire to satisfy the sensuous appe-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0176.jp2"}, "177": {"fulltext": "169\\ntites, and to gratify the impulses for power that comes\\nthrough intellectual superiority or possession of wealtli,\\nand he finds that his environment, that is, the world,\\nalone gives opportunity to gratify them. He is, there-\\nfore, tempted to think much of the world, to love it for\\nwhatever of pleasure and of power it occasions(i: 14;\\n4:1,4)-\\nHaving two possible objects of choice, man must\\nregulate his conduct by wisdom. He may be at a loss\\nto decide what is wise, since he wishes the favor of God\\nand of the world, and so may become a. man of two\\nminds, unstable in all his ways (1:8). If he chooses to\\nwork peace in order to produce a harvest of righteous-\\nness, he shows that he is guided by the wisdom that God\\ngives; but if he prefers jealousy and party spirit and tu-\\nmult and bad deeds, he derives his wisdom from the\\nworld, the sphere of the finite, the sensuous and the de-\\nmoniacally wicked (4: 13-18).\\nSince James is thoroughly practical, he thinks of\\nsin as the overt act (5 15-20), but he also furnishes hints\\nthat show that he thought of sin as lying back of and\\ngiving character to the act. In the personal history of\\neach man, desire that lurks in him as a sensuous being is\\nthe temptress that induces to sin (i: 14). The reason\\npasses favorable judgment on desire s solicitation, and\\nsin is the result and sin fully developed unites with the\\nwill to produce death as their monstrous offspring (i:\\n15). The writer does not call desire sin, but says that de-\\nsire takes advantage of man s environment to make his\\ninherent sinfulness manifest itself in worldly enjoyments", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0177.jp2"}, "178": {"fulltext": "170\\n(4: 2-4), unbridled speech (3: 2-12), factiousness (3: 14-\\n16), godless self-confidence (4: 13-17), and oppression\\n{2:6; 5:4).\\nJames does not give the origin of sin, but says that\\nit cannot be referred to God (i 13-17). He assumes\\nthat it is universal, for the world, the whole mass of\\nmankind, is opposed to God (i 27; 4:4); and he also\\nassumes that sin in the visible world is connected with\\na kingdom of darkness in the invisible world (3: 15; 4:\\n7; 2: 19).\\nConceive of man as constantly carrying within\\nhimself a seducing temptress, as enticed by the bland-\\nishments of the world and as pursued by the impersona-\\ntion of evil, and he must be deemed morally dead. A\\nnew life must be imparted by the will of the omnipotent\\nGod (1:18).\\n3. Salvation. James wrote to men that had ex-\\nperienced a great change in disposition and in destiny.\\nThey had esteemed themselves poor, because in the\\njudgment of the world their outward circumstances\\nwere adverse, but now they know themselves rich, be-\\ncause they are heirs of God s kingdom (2: 5); they had\\nbeen aware of no special relation to God, but now they\\nbelieve that they are consecrated to God as a special\\npossession, because of his begetting power (1:18);\\nthey had been traveling a way whose end is death (5:\\n20), but now the reward awaiting them is the crown of\\nlife (i 13). Two facts lay back of their present condi-\\ntion, viz. God s gratuitous act and the instrumental\\nagency of the truth. Of these two facts James readers", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0178.jp2"}, "179": {"fulltext": "171\\nhad no doubt. Ye know this, my beloved brethren\\n(1:19).\\nThe words, of his own will be brought us forth,\\nare nothing more nor less than an affirmation of the\\ndoctrine of salvation by grace, and they state that Chris-\\ntians have actually experienced what Jesus said must\\nhappen to every one who wishes to enter the kingdom\\nof God (Jno. 3: 3-8). The moral change described as\\na bringing forth, i. e., entrance on a life gotten from\\nthe Father, the Giver of every good and perfect gift, is\\nhistorically described as a choice or selection of some\\nfrom others, in order to give them special benefits (2:\\n5). As in the past it was a fact that Jehovah chose Is-\\nrael from among other peoples, so again it is a fact of\\nhistory that the poor are the objects of God s electing\\nlove. The apostle does not mean to intimate that the\\npoor were selected just because they were poor, but he\\nsimply states a fact that both Jesus and Paul observed,\\nthat in the earliest years of Christianity disciples came\\nmainly from the so-called lower classes. He distinctly\\nsays that the promise of God is limited to those poor\\nthat love him (2: 5).\\nThe phrase Vith the word of truth conveys the\\nsame idea that Paul enforces in the questions: And\\nhow are they to believe in him of whom they heard not?\\nAnd how are they to hear without a preacher (Rom.\\n10: 14). The word of truth is the complete revelation\\nof God s will as given by Jesus Christ. It is the gospel\\nmessage, which not only sets forth divine requirements,", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0179.jp2"}, "180": {"fulltext": "172\\nbut also divine assurance of saving grace, and so works\\nin man the willingness to submit to its conditions.\\nIn effecting moral transformation God does not\\nviolently constrain the human will, nor does the word of\\ntruth have any magical efihciency. God and the truth\\nare able to save, but their ability is limited by man s re-\\nlation to them (i: 2i; 4: 12). James does not say ex-\\nplicitly what must be man s attitude towards God be-\\nfore he can hope for salvation, but since he does say\\nthat faith is that which constitutes the Christian s wealth\\n(2: 5), and that the christian life is one of dependence\\nupon God, it is fair to assume that he believed that a re-\\nceptive and trustful state of mind called faith is the\\nhuman condition of God s regenerating power.\\nThe apostle more explicitly states man s relation\\nto the word of truth. He assumes that the implanted\\nword cannot save, unless the soil is in fit condition. The\\nman who expects to save his life from death at the judg-\\nment must determine to put away malice and wicked-\\nness, in order to furnish a heart suitable for the germi-\\nnation, growth and fruitfulness of the world. This is a\\nrestatement of the truth Jesus taught by the parable of\\nThe Sower.\\nWhile James views salvation as begun in this life,\\nhe nevertheless emphasizes its completion in the king-\\ndom of God (2: 5). It is still in the future (i 12, 21),\\nand will not come until Jesus Christ returns to reward\\nthe patient and condemn the murmurer (5: 7-1 1).\\n4. The Christian Life. Christians believe and\\nact as though they are bondservants of God and Jesus", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0180.jp2"}, "181": {"fulltext": "173\\nChrist (i: i). They are not content with holding a\\ndogma about God, however good that may be in itself\\n((2: 19), but love him supremely (4: 4; cf. i: 12, 2: 5),\\nand have such unswerving confidence in him (i 6), that\\nthey endure patiently whatever trials he may permit (i\\n12). They submit themselves so unreservedly to God\\n(4: 7), that in forming business projects they take him\\ninto account, (4: 13) in times of testing they seek his\\nCOUNSEL (i: 5), in affliction they pray for his help and\\ncornfort, in prosperity they sing songs of praise to him\\n(5: 13), and in asking for temporal good they do not\\nwish to use it to gratify selfish desires (4: 3). Christians\\nlive humbly before God, as is befitting the weak and ig-\\nnorant and sinful in the presence of the strong and wise\\nand holy (4: 10; cf. Matt. 23: 12).\\nBut that which distinguished James readers from\\npious Jews was the acceptance of Jesus as the Christ,\\nthe Lord of glory (2: i). As Israelites were marked\\noff from gentiles by having the name of Jehovah called\\nupon them, because they belonged to him (Jer. 14:9;\\ncf. 7: 9), so Christians were separated from their fellow-\\nmen by having the name of Christ called upon them,\\na name they w^ere not ashamed to bear, because it was\\nworthy (2:7).\\nFrom the many points of contact of James teach-\\ning with that of Jesus, it is fair to assume that James\\nthought of Jesus as the Giver and Interpreter of the\\nperfect law of liberty (1:25), and therefore accepted\\nhim as Sovereign of his conscience. He certainly says,\\nthat he is a slave to the Lord Jesus Christ as well as a", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0181.jp2"}, "182": {"fulltext": "174\\nslave to God(i:i). He applies to both the epithet\\nJudge (4: 12; 5 9). This is remarkable, when we recall\\nthat James in this way exalts to the throne of the uni-\\nverse. One whom he knew walked the earth in human\\nform, and ascribes to him judicial functions which a de-\\nvout Jew ascribed to Jehovah alone. In James thought\\nJesus Christ is Lord as Jehovah is Lord.\\nIn his exaltation Jesus restores the sick through\\nfaith in him (5: 14). His stay in heaven is but tempo-\\nrary, for he will come to punish the wicked (5: 7-1 1)\\nand give the righteous the crown of life (i 12). True,\\nGod is said to give the crown of life, and Christ is said\\nto be the Judge of the wicked, but since the writer calls\\nboth God and Christ Judge, he no doubt had in mind\\nPaul s thought, that God will judge the world through\\nJesus Christ (Acts 17: 31).\\nThe christian life of faith in God and in Jesus\\nChrist gives rise to christian conduct, as certainly as life\\nin the body gives acti^aty to its members (2: 26). Sav-\\ning faith must show vitality by works, the signs of life.\\nJames is not thinking of works of law as condition of\\nreceiving God s favor, but of works of faith. He is\\ncontrasting a faith that is content with holding a dogma\\n(2: 19) with a faith that prompts to beneficence (2: I4f.)\\nHe admits that faith is the condition of justification, but\\ndenies that it alone is, for standing alone it is dead, and\\ncan have no efficacy (2: 26). Faith is the spring of ac-\\ntion, the motive for work. The apostle illustrates this\\nprinciple by citing the example of Abraham, who de-\\nmonstrated the existence of faith by the act of offering", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0182.jp2"}, "183": {"fulltext": "175\\nIsaac; likewise, Rahab proved that she had faith by the\\nact of shielding the spies. God justifies by such works,\\nand by no other.\\nFaith and works are not independent principles of\\nreligious life, but are inter-related as organically as\\nspirit and body (2: 26). Works without faith are value-\\nless; faith without works is vain. Works demonstrate\\nthe existence and activity of faith faith gives religious\\ncharacter to works. Therefore a man of faith endures\\ntrials (1:22), resists wrath (i: 19), puts away wicked-\\nness (1:21), is actively benevolent (2: 14), and thinks\\nhimself a sinner, if he neglects to do good (4: 17). So\\ninterwoven are man s relations to God and to fellowmen,\\nthat James regards practical beneficence and purity of\\ncharacter as the ritual of the christian life (i 27). Union\\nof faith and conduct conditions acceptable prayer (5:\\n15, 16).\\nJames thinks of conduct as regulated by a revealed\\nstandard. As God gave a law to his ancient people, so\\nhe has given a law to his elect poor, which must be kept\\nin order to secure his approbation (i 25 4: 12). This\\nnew law is the revelation of God s grace in Jesus Christ\\nas made known through the gospel message. It re-\\nleases from the bondage of sin, and is therefore the law\\nof liberty; it gives the rule of the perfect life, and is\\ntherefore a perfect law (i 25). This is the law that must\\nbe earnestly and continuously looked into, in order to\\nexperience the joy of christian service. This is so, be-\\ncause christian works are done for the joy of doing\\nthem, and not for motives outside of or beyond the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0183.jp2"}, "184": {"fulltext": "176\\n%vorks themselves. Love is the spring of conduct, and\\ntherefore labor is not irksome. James thus elaborates\\nthe thought that Paul condenses in the words, faith\\nworking through love (Gal. 5:6).\\nAs this perfect law is the instrument of God in ini-\\ntiating the christian life (i 18) and the means by which\\nit is perfected, so it is the standard by which free men\\nwill be judged (2: 12).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0184.jp2"}, "185": {"fulltext": "THE TEACHING OF PETER.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0185.jp2"}, "186": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0186.jp2"}, "187": {"fulltext": "THE TEACHING OF PETER.\\n(THE FIRST EPISTLE.)\\nPeter does not aim to teach new doctrine, but to\\nestablish confidence in that already received and to\\nnourish the christian life. His exhortations rest on well\\nunderstood beliefs and the general acceptance of un-\\ndoubted facts. For example, the suffering and resur-\\nrection of Jesus are cited incidentally as motives for\\nright conduct.\\nI. Christianity and Judaism. Peter resembles\\nJames in the practical character of his writing and in his\\nuse of the Old Testament. Both regard Christianity as\\nthe realization of Judaism, but in a diiTerent way. James\\nthinks of it as the perfect law of liberty; Peter thinks\\nof it as the fulfilment of prophecy, not merely the ful-\\nfilment of Old Testament predictions, but the consum-\\nmation of Israel s history. Christianity is in fact what\\nJudaism was designed to be. Just as Israel was an\\nelect nation (Dt. y\\\\()\\\\ Isa. 43: 20) and its promise of\\nobedience ratified by the sprinkling of blood (Ex. 24:\\n1-8), so Christians are elect and sanctified in order to be\\nobedient, and are recipients of pardon by the sprink-\\nling of the blood of Christ (i 1,2). They are therefore\\nholy and God s special possession (2:5, 9; cf. Ex. 19:\\n179", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0187.jp2"}, "188": {"fulltext": "180\\n6; Dt. J .6). As priests only could draw near to God,\\nbecause they were holy, so believers in Christ draw\\nnear to God as a holy priesthood (2:5; 3: 18); and as\\npriests served God as King, Christians do the same, and\\nare therefore a royal priesthood (2:9). They perform\\npriestly service when they offer acceptable conduct (2:\\n5). As Israel was Jehovah s house (Ex. 29: 45), so be-\\nlievers form a temple in which God makes his abode (2\\n5). Of this house Christ is the living stone, the head of\\nthe corner, rejected by some and accepted by others, ac-\\ncording to prophecy (2: 4-8; cf. Isa. 8: 14; 28: 16). As\\nthe covenant people conceived themselves to be so-\\njourners and strangers and pilgrims (Gen. 23: 4; 47: 9;\\nPs. 39: 12; Acts 7: 6), so the followers of Christ are to\\nregard themselves as sojourners, abiding but a limited\\ntime in a hostile world (I: i, 13, 17: 2: 11). The figure\\nof Israel as God s flock, over which God appointed shep-\\nherds (Ezek. 34: 11-19; Jer. 31: 10), is applied to the\\nchristian community. God is the Proprietor of the be-\\nlieving flock, and Christ is the Chief Shepherd (2 25\\n5 2-4). The promise of the new covenant in which God\\nwill be Father (Jer. 31:9) finds its consummation in\\nChristianity, where believers are sons, because they are\\nobedient and have the moral features of God their Fath-\\ner (i: 14, 15).\\nIn this way, Peter states his belief that the christian\\nchurch is the legitimate heir of the promises made to\\nIsrael, and is therefore the true Israel of God. He\\nincludes in the church gentiles, who once were not a\\npeople, but now are God s people; who had not ob-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0188.jp2"}, "189": {"fulltext": "181\\ntained mercy, but now have obtained mercy (2: 11).\\nPeter had no interest in Jewish Christians, because they\\nhad been Jews, nor in gentile christians, because they\\nhad beea gentiles, but he has intense interest in both,\\nbecause they were Christians. Peace be to you all,\\nthat are in Christ (5: 14). The transference of the ful-\\nfilment of Old Testament promises from Israel to the\\nchurch is not an arbitrary decree of God, but is in line\\nwith God s predetermined plan of salvation and occas-\\nioned by Israel s rejection of Jesus Christ. The church\\ndoes not take the place of Israel, but is Israel, in the\\nsense that it is God s people, elect according to his fore-\\nknowledge (1:2). The salvation for which christians\\nhope and which they now enjoy is that of which the pro-\\nphets spoke (i 10-12), and the penalty of non-participa-\\ntion in the messianic salvation has been appointed dis-\\nobedient Israel. Peter s thought is in exact accord with\\nPaul s, And if ye are Christ s, then are ye Abraham s\\nseed, heirs according to the promise (Gal. 3: 29).\\n2. Relation of Peter s Doctrine to His Ex-\\nperience. There are so many evident allusions to Jesus\\nteaching and so many reminiscences of experiences\\nwith Christ, that it may fairly be supposed that they oc-\\ncasioned Peter s way of stating his doctrine. To get\\nthe full significance of his method of presenting truth\\nthe following facts must be kept in mind: First, Peter\\nhad been a pious and enthusiastic Jew earnestly ex-\\npecting the Messiah (Jno. i 40-42) second, he had\\nbeen an intimate companion of Jesus, had believed him\\nto be the Messiah, had witnessed his death and had seen", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0189.jp2"}, "190": {"fulltext": "182\\nhim after the resurrection; third, he had experienced\\nmany evidences of the watchcare of God and of the as-\\ncended Lord (Acts 4: 1-31; 5:29-42; 9:32-43; 11:4-\\n18; 12: 1-17). Inevitably, his Jewish thinking about\\nGod, salvation and the Messiah was supplemented by\\nthe new revelation in Jesus and by reflection on the\\nfacts of Christ s sinless life, unexpected death and still\\nmore unexpected resurrection.\\n3. Doctrine of God. Like a true Hebrew, Peter\\nthought of God s attributes as having practical relig-\\nious value for man. If he is holy, it is that he may be\\nthe standard for human conduct (i 16); if he is Crea-\\ntor, it is that he may be the support of dependent souls\\n(4: 19); and if he is Sovereign, it is that he may call out\\nof darkness into marvellous light and guard those\\ncalled unto a salvation ready to be revealed in the last\\ntime (2: 9; 1 5). It was a commonplace of Jewish the-\\nology, too, that the holy and omnipotent Sovereign is\\ngracious (4: 10; 5: 10, 12), merciful (2: 10) and long-\\nsuffering (33: 20). But Peter s conception of God was\\ninfluenced by the teaching of Jesus. He remembered\\nthat his Master often spoke of God as Father in a pecu-\\nliar way, and so he called Jehovah the God and\\nFather of our Lord Jesus Christ (1:3); he recollected\\nthat Jesus had also taught him the fatherly care of\\nGod, and the lesson was so well learned that he called\\nGod Father (i: 17, cf. i: 2). The apostle s exhorta-\\ntion to cast all anxieties on God, because he cares for the\\nanxious (5 6), could have come only from one who had", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0190.jp2"}, "191": {"fulltext": "183\\nlistened again and again to Jesus teaching concerning\\nGod s care for the sparrow and raven and plant.\\nPeter is so wholly dependent on God s unmerited\\nlove for his prospect of eternal glory, that he cannot\\nconceive of any manifestation of grace apart from God\\n(4: 10:5:^10).\\nIt must be noted that Peter did not allow the no-\\ntion that God is Father to blind him to the fact, that he\\nis Judge also, and therefore the proper attitude towards\\nthe Father Judge is not that of flippant intimacy, but of\\nreverent dread. If he winningly invites anxious hearts\\nto God s fatnerly embrace, he also warns that miscon-\\nduct cannot escape God s fatherlv condemnation (i:\\n17)-\\nThe apostle gives a hint that there was a time in his\\nlife when the teaching of the prophets and of Jesus\\nseemed to be false. God had practically ceased to exist\\nor, if he did exist, he was not such a One as he had been\\ntaught to believe in. Peter had seen his sinless Friend\\nand Teacher put to death by sinful men, and he could\\nhardly help concluding that there was no Person guid-\\ning the world to moral ends; he had seen the one whom\\nhe believed was the Messiah laid in the grave, and c-f\\ncourse he lost hope in the good promised to Israel. For\\nawhile the apostle was faithless and hopeless, because he\\nwas temporarily godless. But God had vindicated him-\\nself Dy raising Jesus from the dead. By this act God\\nagain declared that he was worthy of confidence and the\\nground of hope. It was the resurrection that led Peter\\nto reenthrone God in his life (1:21).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0191.jp2"}, "192": {"fulltext": "184\\nThe net result of Peter s training and experience\\nwas that he could say of God: And the God of all\\ngrace, who called you to his eternal glory in Christ, af-\\nter ye have suffered a little while, will himself perfect,\\nestablish, strengthen, settle you. To him be the might,\\nforever and ever (5: 10, 11).\\n4. Doctrine of Christ. Peter had followed Jesus\\nwith the conviction that he was the Messiah and that\\nhe would secure for Israel the good promised by the\\nprophets; but as a Jew he could not comprehend the\\nidea of a suffering Christ (Matt. 16: 22). _ It is intelligi-\\nble, that in an hour of disappointment and fright and\\nperplexity, Peter could deny that he had ever known the\\nprisoner Jesus or had ever confessed him to be the Mes-\\nsiah (Matt. 26: 69-75). One thing was certain, that the\\napostle was an eye-witness of the unexpected suffering\\nof Jesus (5 i), and he no doubt felt as the two travellers\\nto Emmaus felt, when they said, But we were hoping\\nthat it was he who was about to redeem Israel (L. 24:\\n21). Hope had been his, but it is dead, and he is in a\\nmoral stupor. The one in whose companionship he\\nhad felt the thrill of a new life (Jno. 6: 68) is dead, and\\nno hope strengthens moral energy.\\nBut not long is Peter in despair. The one for\\nwhom he mourned met him (L. 24: 34, cf. Mk. 16: 7),\\nand the Apostle remembers years afterwards the new\\nview of Christ and of the messianic glory he obtained\\nby that meeting. He recalls the new moral energy that\\nenabled him to face Jewish authority undauntedly, and\\nattributes it to the risen Jesus. Blessed, be the God and", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0192.jp2"}, "193": {"fulltext": "]85\\nFather of our Lord Jesus Christ, who according to his\\nabundant mercy begot us again to a hving hope\\nthrough the resurrection of Jesus Christ from the dead\\n(1:3)-\\nRemembering how Jesus had attracted him and\\nmastered him, recalHng his despair at the death of his\\nMaster, recohecting the joyous hope begotten by the\\nresurrection and ascension of Jesus, Peter could not\\nhelp having the highest possible conception of Christ s\\nperson and work. So certainly had it been demon-\\nstrated that Jesus is the Christ, that the word Christ is\\nno longer a mere title, but has become a proper name.\\nThe One whom Peter knew in Galilee is not Jesus the\\nChrist, but Jesus Christ (i 2, 3, 7, 13; 2: 21 4: 11), or\\nChrist (i II, 19; 2: 21 3: 15, 18; 4: i, 13, 14; 5: i 10,\\n14).\\nIn his earthly career Jesus was sinless (i: 18, 19;\\n2:22, 23; 3: 18). His appearance in time was but a\\nmanifestation in the course of history of a person that\\nhad a prior existence (i: 20). During the Old Testa-\\nment period he had been actively interested in the plan\\nof redemption, for he had sent the Spirit to testify by\\nthe prophets of the suffering and glory that awaited\\nthe Christ (i 11). He is now exalted at the right hand\\nof God, and there has absolute rule (3:22). His stay\\nthere will be temporary, for he will come again in glory\\n(1:7, 13; 4: 13; 5: 1,4), in order to judge the living and\\nthe dead (4: 5). He is Lord (i 3; 2: 13; 3: 15).\\nPeter believed in the deity of Jesus Christ.\\nHe joins Christ with God and the Spirit in the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0193.jp2"}, "194": {"fulltext": "1S6\\nwork of redemption (1:2); he applies to him Old Tes-\\ntament quotations referring to Jehovah (2: 3, cf. Ps. 34:\\n8; 3: 5, cf. Isa. 8: 13); he gives to him the divine pre-\\nrogative of protecting the immortal soul (2: 25) and he\\nthinks of him as being the sphere in which christian life\\nis lived (3: 16; 5: 10, 15). If Christians are in Christ\\nand in God, it is because both Christ and God are the\\nsource and support of life.\\nPeter does not define the relation existing between\\nGod and Jesus, except in the words, God and Father\\nof our Lord Jesus Christ (1:3). To be true to his\\nlofty view of the Messiah, we must put as much mean-\\ning as possible into these words. They imply a rela-\\ntionship more unique than that Jesus was simply God s\\ntheocratic son.\\nThe facts of Christ s death and resurrection en-\\nabled Peter to solve the Jewish paradox of a suffering\\nMessiah. History had taught him that the Christ could\\ndie and also reign in glory, because glory followed suf-\\nfering (i: 11). The apostle began to understand the\\ndivine plan, and saw in Jesus sufifering God s predeter-\\nmined method of saving believing men (i: 11, 12, 20;\\n2: 3f.) Involved in a changed view of the Messiah was\\na changed view of messianic work. No longer did\\nPeter think of deliverance from Roman tyranny, for he\\nhimself had experienced deliverance from sin; he no\\nmore prized earthly splendor, for he was looking for a\\nheavenly inheritance. This constant emphasis- on the\\nmoral and religious character of the messianic deliver-\\nance can be explained only on the supposition that the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0194.jp2"}, "195": {"fulltext": "187\\napostle had felt himself freed from the grip of moral evil.\\nSince our doctrine of salvation depends on our\\ndoctrine of sin, it is necessary to develop Peter s con-\\nception of sin, if we expect to understand his view of re-\\ndemption. He does not formulate a doctrine of sin, yet\\nhis incidental references are so many and presented\\nfrom so many points of view, that it is possible to con-\\nstruct a fairly well connected system of belief. Peter\\ndoes not trace sin to its source, but assumes that it may\\nbe found outside of humanity. He thinks that there is a\\npersonal Devil, who endeavors to seduce men (5:8). In\\nman sin is an inherent vitiating principle, which mani-\\nfests itself in desires that are ungodly (4: i, 2). When\\nthese desires impel to action, outbreaking sins follow\\n(2: 11; 4:3), which make a conduct devoid of moral\\nworth (i: 18). This vain manner of life is transmitted\\nfrom father to son, so that it is not simply individual but\\nracial (i 18). As a matter of course, men are wander-\\ning like lost sheep (2 25), are in darkness (2 9), and are\\nin bondage (i: 18). They lead wicked lives (2: i), are\\nevil doers (2: 12, 14), ungodly and sinful (4: 18). Sin\\npollutes the soul (i 22).\\nPeter thinks of sin as also hostility to God (4: 18),\\nand therefore transgression of law, or disobedience (3\\n20). This involves guilt and punishment (2: 20). The\\nsins committed in the pre-christian state are called sins\\nof ignorance (i: 14), because they arose from lack of\\nknowledge of Christ and salvation. The sin for which\\nthere is no excuse is the refusal to believe in Christ", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0195.jp2"}, "196": {"fulltext": "188\\n(2: 7; 17)- This refusal is disobedience and will be pun-\\nished.\\nThe two-fold view of sin as morally defiling and as\\ntransgression of law explains Peter s two-fold concep-\\ntion of Christ s atonement as cleansing and expiatory.\\nSince Peter wrote to Christians who were suffering,\\nit was natural to urge them to take the suffering Christ\\nas their example (4: i). If they suffer for well doing,\\nthey endure only what Jesus did (3: 17, 18), and instead\\nof complaining and reviling, they ought to be resigned\\nand forbearing, as was their Lord (2:21-23). Their\\ntrials should occasion joy rather than despair, for they\\nshare in Christ s sufferings (4: 13).\\nBut Jesus sufferings do not furnish an example\\nmerely; they are purifying also. Christians are re-\\ndeemed from their former vain course of life by the\\nsacrificial Lamb (i: 18, 19). They are made morally\\nwhole by the stripes inflicted on Christ, for he died a\\nvicarious death, in order that men may die to sin and\\nlive unto righteousness (2:24). The ultimate end of\\nthe sufferings of the Just One is to bring into com-\\nmunion with God (3: 18).\\nWhile Peter emphasizes the death of Jesus as a\\nmotive for moral amendment, he does not overlook its\\nexpiatory character. He thought of Christ as the sac-\\nrificial lamb, whose death served as an atonement (1:\\n19). His sufferings benefitted others, because he bore\\npunishment for sins he did not commit. The benefit\\naccruing to others is freedom from punishment (2: 21-\\n24). Jesus death was vicarious. He suffered on account", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0196.jp2"}, "197": {"fulltext": "1S9\\nof sin (3 18). It could not have been his own sin, for he\\nwas just. The sins of the unjust must have been the\\nreason. The unjust have some advantage in conse-\\nquence (3: 18). How the advantage is secured by the\\nunjust is not stated, but since the just and unjust are\\npointedly contrasted, it is probable that Peter had in\\nmind the idea of substitution. This would have been in\\nharmony with his Jewish education concerning the. sig-\\nnificance of sacrifice.\\nThere can hardly be a doubt that the apostle\\nthought of the Savior s death as delivering from guilt\\nand punishment, but it must be admitted that he did not\\ngive this doctrine special prominence. He teaches the\\npower of the cross to save from sin. rather than from\\nthe consequences of sin; but the one involves the other.\\nPeter thinks of the resurrection as having a place\\nin the salvation of men. In his own experience it had a\\nmorally renewing effect. It made it possible for him to\\nhave faith in God (1:21). It enthroned Jesus at the\\nright hand of God, and thus certified his authority to\\nprocure salvation (3: 22). In consequence, Peter s dead\\nhope had been revived (1:3), and with revived hope\\ncame moral energy to withstand life s trials. Hence-\\nforth, the apostle lived under the power of a salvation\\nand glory to be revealed (i 4: 4: 13:5: i). So precious\\nto Peter was experience of hope begotten by the resur-\\nrection, that he regards hope man s best possession. It\\nis their hope for which he commends the holy women of\\nold (3 5), and it is hope which Christians must energet-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0197.jp2"}, "198": {"fulltext": "190\\nically maintain (1:3) and for which they must make de-\\nfense (3: 15).\\nSo high vakie does Peter place on the resurrection\\nof Christ, that he regards baptism, the symbohc con-\\nfession of the fact and significance of the resurrection,\\nas having saving efficacy. That is, baptism saves, not\\nbecause it cleanses the flesh, but because it expresses\\nbelief in the saving power of Jesus resurrection, and\\nthus frees from guilt and pledges to maintain a good\\nconscience by doing what is right (3: 21).\\nChrist s activity w^as not confined to his earthly\\nministry. In death his redemptive work could not be\\nstopped. When his spirit had been released from the\\nflesh, he heralded the message of salvation to his fellow\\nspirits in the prison house of the dead, especially to the\\ndisobedient of the generation of Noah (3: 18: 20 cf. 4:\\n6). This seems the most exegetically defensible inter-\\npretation of these much discussed passages, although it\\nis not free from difflculties. No inferences must be de-\\nrived from this interpretation, that are not warranted\\nby the texts. The passage mentions only the spirits\\nthen in prison, and says nothing of a preaching to\\nspirits subsequent to Jesus resurrection. It gives no\\nground for the conjecture of future probation. The\\nwarning that Peter gave the readers of Paul s letters\\nconcerning interpretation of difficult passages may well\\nbe heeded by us in interpreting difficult texts in Peter s\\nown letters (2 Pet. 3: 16).\\nChrist s activitv continues in heaven, for he rules", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0198.jp2"}, "199": {"fulltext": "191\\nover heavenly intelligences (3: 22), and like a Shepherd\\nguides and defends his people on earth (2: 25).\\nThus. Peter cannot conceive of a time when Christ\\nwas not actively concerned in the salvation of men. In\\nhis pre-incarnate state he inspired Old Testament pro-\\nphets (i 11), in his earthly career he suffered and died\\nfor men, in the few days between his death and\\nresurrection he preached glad tidings to the dead (3:\\n18-20), in his enthronement he watches over be-\\nlievers, and in the last day he will be God s mediator of\\njudgment to the world (4:5, cf. i 17), and will reward\\nthose that patiently endure trials (i: 7).\\n5. The ChristiAxX Life. The christian life begins\\nin the release of the conscience from the burden of guilt,\\nis continued in purification of life, and is completed in\\nsharing God s glory. Divine forgiveness as the initial\\nact of salvation is presupposed in the letter, for the doc-\\ntrine is not plainly taught; and entrance upon the chris-\\ntian life is not emphasized, but simply stated as a fact\\n(1:3, 23). The new life begun in regeneration is weak,\\nand requires nourishing and strengthening (2: 2).\\nSalvation is the result of divine and human factors.\\nGod is the author of salvation, for he sovereignly elects,\\nand his elective foreknowledge becomes historically\\nmanifest in calling men out of darkness into his mar-\\nvellous light (1:2:2:9). The motive that prompts God\\nto choose men is his abundant mercy (1:3), or grace,\\nwhich is the source of christian life with its manifold\\nprivileges and powers (4: 10; 5: 5, 12). It is God s grace\\nthat grants entrance into the heavenly inheritance (i:", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0199.jp2"}, "200": {"fulltext": "192\\n13: 3- 7)- The entire dependence of Christians upon\\nGod for the new Hfe is expressed by the figure of be-\\ngetting (i 3).\\nThe instrument used in regeneration is the word\\nof God, or the gospel (i 12). The effective truth con-\\ntained in the gospel is that of the resurrection of Jesus\\nChrist (i 3). Peter s conception of the adequacy of the\\ngospel to produce eternal life is expressed in the words,\\nBeing born again, not of perishable seed, but of im-\\nperishable, through the word of God, which lives and\\nabides But the word of the Lord abides forever (i\\n23-25). If he thought the words of Christ, while in the\\nflesh, powerful enoug h to effect transformation of char-\\nacter (Jno. 6:68), his own experience led him to em-\\nphasize the effectiveness of the gospel of the resurrec-\\ntion. It is by the preaching of this word, that those, who\\nhave not and cannot see Christ in the flesh, come to love\\nhim and rejoice in the salvation wrought by him (i 25.\\ncf. 1:8).\\nThe immediate cause of the unfolding of the divine\\nlife imparted in the new birth is the Holy Spirit (1:2;\\n4: 14). The effectiveness of the regenerating word is\\ndue to the fact, that it has been made known to men by\\nthe Spirit (i 12) the sanctification of life is effected by\\nthe Spirit; and the ultimate possession of glory is as-\\nsured by the Spirit of glory, that constantly rests on\\nChristians (4: 14).\\nAs the gospel is the instrumental cause of begin-\\nning the new life, so it is the instrument of its nourish-\\nment (2: 2). The life is purified of moral impurity by", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0200.jp2"}, "201": {"fulltext": "193\\nbelieving and obeying the truth revealed in the gospel\\n(i: 22). The saving power of Jesus death and resur-\\nrection are continually operative in the salvation of the\\nsoul (2:24; 4:1, 2; 1:3; 3:21). Entrance into the\\nheavenly inheritance is assured, for God who begets\\nconstantly guards those begotten (i 5).\\nThe human condition of salvation is faith in Jesus\\n(i 5-9; 2: 6-8), and through him faith in God (1:21).\\nThe subjective state of mind is attested by the objective\\nact of baptism. So significant was baptism, that Peter\\ndeemed it essential to salvation (3:21). The act was\\nconfession of faith, but much more a symbolic repre-\\nsentation of the resurrection of Christ, which is the ob-\\njective condition and guarantee of the new life in him.\\nAs faith is the condition of entrance, it is the indispensa-\\nble requisite for continuance in the state of salvation\\n(1:7); for it is only by faith that God can guard Chris-\\ntians until they realize salvation in the last time (i 5).\\nChristian faith expresses itself in trusting God (4:\\n19; 5: 6), in obeying the gospel (i 22), in longing for\\nnourishment afforded by God s word (2: 2), in obeying\\nChrist (i 2). in following him as Shepherd (2: 25), in\\ntaking him as example in suffering and trial (2: 21; 3:\\n18; 4: I, 13), and in confidently expecting his reappear-\\nance (1:7, 13; 4:5:5:4).\\nChristian conduct is endeavor to put away all\\nforms of wickedness (2: i), to abstain from fleshly lusts\\n(2: II 4: 2-4), to submit patiently to suffering for the\\nsake of the gospel (2: 19-21 3: 13-16; 4: 12-19), to love\\nfellowmen (3:8-11) and fellow christians (i: 22; 2: 17;", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0201.jp2"}, "202": {"fulltext": "194\\n4:8, 9)- Love for one another will lead christians of-\\nficers to discharge their duties without restraint, desire\\nfor gain, or lordship (5: 1-4); will urge younger mem-\\nbers to be subordinate to the older, and all to be humble\\nbefore each other (5: 5). Christian life does not annul\\nexisting social relations. Hence, Christians must obey\\ncivil laws and honor rulers, and at the same time fear\\nGod (2: 13-17). Christian slaves must submit to their\\nmasters, even when they inflict punishment (2: 18-25),\\nand christian wives must be subject to their husbands,\\nand cultivate graces that are consequent on fear of God\\n(3: 1-6); and husband must treat his wife as equally\\nwith himself an heir of the grace of life (3 7).. It was\\nsuch teaching that kept Christians from becoming se-\\nditious and revolutionary, and at the same time im-\\nplanted moral forces that ultimately issued in the aboli-\\ntion of slavery and the elevation of woman to her riglit-\\nful place in the home.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0202.jp2"}, "203": {"fulltext": "THE TEACHING OF PETER.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0203.jp2"}, "204": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0204.jp2"}, "205": {"fulltext": "THE TEACHING OF PETER.\\n(THE SECOND EPISTI^E.)\\nSince many devout scholars deny that Peter wrote\\nthe second letter that goes by his name, it is not wise to\\nuse it as a source for that apostle s doctrine; but since\\ntradition has almost uniformly declared the letter to be\\nPeter s, it may be tentatively treated as genuine, so that\\nits teaching may be permitted to contribute somewhat\\nto determination of its authorship.\\nSince the author has the practical aim of rebuking,\\nwarning and exhorting his readers, his references\\nto christian doctrine are necessarily incidental. This\\nletter, like the first, is colored by Old Testament ideas.\\nFor example, the idea of God s righteousness (i i), of\\nelection (i: lo), of the high value of prophecy (i: 19-\\n21; 3: 2), and the mention of Old Testament incidents\\n(2: 5-16; 2: 22, cf. Prov. 26: II 3: 5, 8, cf. Ps. 90: 4; 3:\\n13, cf. Isa. 65: 17) show that the writer did not contrast\\nChristianity with Judaism, but that he believed the new\\nrevelation to be the crown and completion of the old.\\nI. Man s Pre-christian Moral Condition. The\\nauthor assumes that his readers had led lives of wicked-\\nness, from which they had been rescued by divine aid\\n(1:9; 2:20), and that those nominal Christians, who\\nwere living wickedly, were still under the condemna-\\n197", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0205.jp2"}, "206": {"fulltext": "198\\ntion of God (2 20-22). He does not give the origin and\\nnature of sin, but describes its manifestations. Viewed\\nin its relation to a known standard of conduct, it is law-\\nlessness (2:8; 3: 17); in its effect on the moral life, it is\\npolluting (2 20, cf 1:9); in relation to God, it is god-\\nlessness. In fact, the writer thinks that the chief char-\\nacteristic of sin is lack of reverence for God, for he em-\\nphasizes the virtue of godliness (1:3, 6, 7; 2:9; 3: 11),\\nand specifies ungodliness as the sin for which the an-\\ncient world was destroyed by the flood (2: 5), for which\\nSodom and Gemorrah were overthrown (2: 6), and for\\nwhich the present world will be consumed (3: 7).\\nActs of sin have their origin in desires of the flesh,\\nwhich craves selfish and sensuous gratification (2: 10,\\n18), and these desires are excited by the world, which is\\ntherefore conceived to be polluted and polluting (2: 20).\\nThe author does not attribute corruption to the physi-\\ncal universal per sc, for he thinks that its pollution is due\\nto the sinful desires of men (1:4).\\nHe observes the fact, that man and his surround-\\nings are so inter-related, that they cannot be separated\\nin an estimate of moral forces. Hence, there must be\\ndestruction of man s present environment, together\\nwith the godless that yield to its allurements (3 7), in\\norder to create a new environment fitted for the abode\\nof righteous men (3: 13).\\nSin is not confined to the sphere of human society,\\nfor angels have sinned, and are now awaiting the day\\nof judgment (2: 4).\\n2. Salvation. Salvation is escape from the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0206.jp2"}, "207": {"fulltext": "199\\nworld s corruption (1:4; 2:20). a life of godliness (i:\\n3), and ultimate participation in the divine nature (i 4),\\nwhen entrance into the kingdom of the Lord and Sav-\\nior Jesus Christ shall have been secured (i 11).\\nObjectively considered, salvation is the result of\\nGod s call (i: 3, 10). The call is effective through the\\ndisplay of God s glory and moral energy (i: 3). The\\nrighteous character of God is the ground of the self-\\nmanifestation by which men are induced to put their\\ntrust in him (i i).\\nJesus Christ also has share in procuring salvation.\\nSo true is this, that he is called Savior, as if there was no\\nother worthy the name i i, 11:3: 2, 18). The method\\nof saving is suggested by the idea of purchase (2:1) and\\ncleansing (1:9). If he purchased, he has absolute right\\nto the service of those who are bought, and is therefore\\nblaster. But the author of the letter assumes that Jesus\\nis recognized as Lord, not only in the sense of ^Master,\\nbut in the same sense that God is Lord (i 2, 8. 11, 14,\\n16; 2: 20; 3: 2, 15. 18, cf. 2: 9, II 3:8, 9, 10). He is\\nnamed the Lord absolutely once, at least (3:2, cf. 2:\\n20), and divine honor is ascribed to him in the doxology\\n(3: 18). He is ruler in an everlasting kingdom i 11\\nand will come again in glory and power (i: 16). The\\ngrace of Christ originates and continues the new life\\nThe subjective condition of salvation is faith,\\nwhich is fitly called precious because of what it secures\\n(i: I, 5). Faith is the source of the many virtues that\\ncharacterize the Christian. From faith are successive! v", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0207.jp2"}, "208": {"fulltext": "200\\ndeveloped moral energy, intelligent knowledge, self-\\ncontrol, endurance, reverence for God, brotherly love\\nand love for all men indiscriminately (i: 5-7). While\\nin the first epistle faith partakes of the nature of hope,\\nin this letter it partakes of the nature of knowledge. It\\nis a true and accurate knowledge of God (1:3) and of\\nJesus Christ (i 8, 2; 2: 20; 3: 18). It is moral and re-\\nligious insight into the nature and purpose and effects\\nof the salvation wrought by God through Christ, in op-\\nposition to the moral blindness of those that forget the\\nmoral obligations imposed by the initial cleansing act\\nof baptism (i 9), and of those that justify their wicked-\\nness by appeal to the doctrines of grace and liberty (2:\\n2, 18-22; 3: 17, 18).\\nSince the author of this letter wished to develop a\\nsturdy christian conscience, he lays great stress on\\nman s share in securing salvation. Although Christians\\nhave escaped the corruption of the world (i 4), there\\nis danger of becoming again entangled therein (2: 20).\\nThe danger arises from false teachers, who justify their\\nlawless profligacyby their boasted liberty (2: 19), and\\nwho scoff at the doctrine of the Lord s coming, and so\\ngo away into lustful living (3: 3, 4). Therefore there is\\nneed of earnest endeavor to make the divine election\\nsure (i 10). Christian conduct must be holy and rev-\\nerent (3: 11), and thus qualify for citizenship in the\\nkingdom of Jesus Christ (i 11). There is no need to be\\ndiscouraged, for those whose sensitive moral natures\\nare distressed by wickedness are righteous, and by the", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0208.jp2"}, "209": {"fulltext": "201\\npower of God will be kept from yielding to evil solici-\\ntation (2: 7, 8).\\n3. Doctrine of the Future. A marked pecu-\\nliarity of this letter is its eschatology. The abode of the\\nwicked dead until the judgment is Tartarus, a place of\\npunitive confinement (2:4). There are the angels that\\nsinned (2:4), the ungodly of the ancient world (2: 5),\\nthe wdcked inhabitants of Sodom and Gormorrah (2: 6),\\nand all the unrighteous dead (2:9, 10).\\nAs certainly as the old order of things was de-\\nstroyed by water, so certainly will the present world\\nand its works be burned (3: 7-10). In the Old Testa-\\nment the conception of God coming in judgment is as-\\nsociated with fire (Ps. 50: 3; 97: 3; Isa. 16: 15, 16, 24;\\nDan. 7: 9, 10. Cf. Sibyhine Oracles 3: 84-87), and the\\nidea of the temporal nature of the existing order of\\nthings is taught (Ps. 102:26, 2. Job. 14:12; Isa.\\n34: 4; 66: 22). Our author, then, was not communicat-\\ning new doctrine to his readers, but using accepted be-\\nliefs to enforce right conduct. The christian element in\\nthe letter is the association of the day of God with the\\nparousia of Jesus Christ (3 4). Antecedent to his com-\\ning, scoffers will arise denying its occurrence because\\nof its delay and because of the stability of nature (3: 3,\\n4). But in spite of postponement and of the seeming-\\npermanency of the universe, Christ will certainly come,\\nand come suddenly and unexpectedly (3: 10). The de-\\nlay of the coming is due to the mercy of God, who\\nthereby gives men opportunity to repent (3: 15). The\\nAdvent, then, can be hastened bv removing the oc-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0209.jp2"}, "210": {"fulltext": "202\\ncasion of delay (3: 11, 12). Christ s appearance will in-\\naugurate a new order of things (3: 13), for he will then\\nestablish his everlasting kingdom (i 11). Into this\\nkingdom will be admitted only those who have made\\ntheir calling sure by spotless and blameless living (3:\\n14), for the ungodly will have been destroyed with the\\nold heavens and the old earth (3:7).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0210.jp2"}, "211": {"fulltext": "THE TEACHINQ OF JUDE.", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0211.jp2"}, "212": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0212.jp2"}, "213": {"fulltext": "THE TEACHING OF JUDE.\\nJude was most probably a brother of Jesus and of\\nJames, the bishop of the church at Jerusalem. His Jew-\\nish training is apparent from his familiarity with Old\\nTestament history and Jewish legendary tales.\\nThe similarity of Jude 4-18 to 2 Peter 2 1-3 3 is so\\nmarked as to raise an interesting literary problem.\\nDoes Jude quote from Peter, or Peter from Jude, or\\nboth from a common source? The likeness consists in\\nthe facts, that Jude mentions particulars not mentioned\\nby Peter, for example, the cause of the fall of the angels\\n(6: 7), the cause of the overthrow of Sodom and Go-\\nmorrah (7), destruction of the Israelites for their unbe-\\nlief (5), na}]ie and dignify of the angel that contended\\nwith Satan (9), the object for which they contended (9).\\nthe instances of Cain and Korah (11), and the prophecy\\nof Enoch (14, 15); and that Peter mentions incidents\\nomitted by Jude, for example, the Noachian deluge (2\\nPeter 2:5), the vexation of righteous Lot (2:7, 8),\\nBalaam rebuked by the ass (2: 16). The likeness and\\nunlikeness are best explained by supposing that the au-\\nthor of Second Peter was thoroughly familiar with\\nJude s letter, and reproduced it in a free paraphrase.\\nAnother interesting fact about Jude is the freedom\\nwith which he used Jewish legends and uncanonical\\n205", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0213.jp2"}, "214": {"fulltext": "206\\nliterature to illustrate his teaching. The story of\\nMichael s contention with the Devil must have been\\nwell known, else the apostle s reference to it would\\nhave been pointless; but, to say the least, there is no\\nbiblical warrant for supposing that any such struggle\\never took place. It was probably a current legend,\\nwhich Jude could fitly use. Again, Jude quotes di-\\nrectly from the Book of Enoch (1:9), and got his no-\\ntion of the sin of the angels, either from that book or\\nfrom legends that have been incorporated in it (64: 2;\\n9:8; 15:3; 12:4; 19: i; 69: 4; 86: 3, 4; 106: 14). That\\nmany absurd and childish stories were current and be-\\nlieved, to the detriment of pure christian doctrine, is at-\\ntested by Paul, who warns Timothy against old wives\\nfables (i Tim. 4:7). Jude, however, had the right to\\nuse such literature as he pleased, in order to enforce the\\ntruth, as Paul felt at liberty to quote the heathen poets,\\nAratus, Epimenides and Menander, and to adopt the\\nlegendary names, Jannes and Jambres, of the magicians\\nthat withstood Moses.\\nIt is impossible to identify the godless ones that\\nJude mentions with any one of the early gnostic sects,\\nfor his description suits the licentious practices and\\nlawless boastings of many of them. Most probably the\\napostle was rebuking men that consciously perverted\\nPaul s doctrine of grace, knowledge and liberty, but\\nwho had not yet constructed a system of thought in op-\\nposition to the generally received christian doctrines.\\nJude s aim is to warn against filthy living, and is there-\\nfore intensely practical. In consequence, his christian", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0214.jp2"}, "215": {"fulltext": "207\\ndoctrine must be gotten from suggestions, rather than\\nfrom express statements.\\nSince it was the perversion of God s grace in order\\nto hve wantonly, that occasioned the wTiter s vehement\\ndenunciation, he evidently regarded a renewed life as an\\nessential element in salvation. The origin of this life\\nin regeneration is not mentioned, nor is there an atone-\\nment alluded to, yet God and Christ and the Spirit have\\npart in moral renewal. There is only one God that\\nsaves (25), who is Father because of his gracious love.\\nHe has mercy on the undeserving, makes them aware\\nof his love, and so awakens in them peace of conscience\\n(i). The sovereign love of the Father occasions the\\nhistorical fact of the call, and makes it effective (i), and\\nthe same power and love keep Christians secure until\\nthe day of Christ s revelation (i).\\nChrist is the agent of salvation (24), who thus be-\\ncomes Lord (4, 21). He alone is Master of the chris-\\ntian conscience (4), and mercifully grants eternal life\\n(21). Note that Jude thinks of his brother, whom he\\nknew in the flesh, as having divine authority over hu-\\nman conduct and as the One who will judge in the\\ngreat day (6, 21).\\nThe christian life is distinguished from the natural\\npre-christian life by the possession of the Spirit (19),\\nwho maintains the Christian s confidence in God and\\npurity of life resulting therefrom by inclining him to\\nprayer (20).\\nThe human condition of salvation is faith (3),\\nwhich is acceptance of Jesus as the guarantee of salva-", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0215.jp2"}, "216": {"fulltext": "208\\ntion (4, 5). A life of faith is shown by prayer (20) and\\nby endeavor to keep self an object of God s forgiving\\nlove(2i). Those that strive to avoid wickedness are\\nguarded by the power of God (24), until the manifesta-\\ntion of Christ s glory, when they will be accepted as\\nblameless (24), and will then receive eternal life (21).", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0216.jp2"}, "217": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0217.jp2"}, "218": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0218.jp2"}, "219": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0219.jp2"}, "220": {"fulltext": "JUL 231900", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0220.jp2"}, "221": {"fulltext": "", "height": "3475", "width": "2259", "jp2-path": "newtestamenttheo00evan_0221.jp2"}, "222": {"fulltext": "mmm^Afii}fsi^\u00c2\u00bbii\\n\u00e2\u0096\u00a0:^mm^^^M", "height": "3703", "width": "2266", "jp2-path": "newtestamenttheo00evan_0222.jp2"}}