*

God gave us not a spirit of fearfulness; but of power and love and discipline. Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner: but suffer hardship with the gospel according to the power of God; who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal, but hath now been manifested by the appearing of our Saviour Christ Jesus, who abolished death, and brought life and incorruption to light through the gospel, whereunto I was appointed a preacher, and an apostle, and a teacher. For the which cause I suffer also these things: yet I am not ashamed; for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed unto him against that day.

I charge thee in the sight of God, and of Christ Jesus, who shall judge the quick and the dead, and by his appearing and his kingdom preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables. But be thou sober in all things, suffer hardship, do the work of an evangelist, fulfil thy ministry.

For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day: and not only to me, but also to all them that have loved his appearing.

MISCELLANEOUS EPISTOLARY LITERATURE

AN EPISTLE TO HEBREWS

It has been pointed out in the Introduction how the Missionary Epistle, initiated by St. Paul to meet necessities of particular churches, gradually grew to be a recognized literary medium, for intercourse between the different parts of Christendom, and for the discussion of Christian truth. It was natural that in time other kinds of writing, not essentially epistles, should have epistolary form given to them, in order to accommodate them to this literary medium.

One of these is "An Epistle to Hebrews." Its opening lacks altogether any name of author, or designation of correspondent addressed. There is nothing but the inscription "To Hebrews." What takes the place of the salutations at the close of missionary epistles is quite general in its terms:

But I exhort you, brethren, bear with the word of exhortation: for I have written unto you in few words. Know ye that our brother Timothy hath been set at liberty; with whom, if he come shortly, I will see you. Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen.

This might fit in with a circular letter, like the Epistle to the Ephesians, intended for several churches which the writer had a prospect of visiting, in company with Timothy newly released from captivity. More probably, the address is, not to one church or a group of churches, but

as the title suggests to Hebrew members of any church. The unknown writer clearly speaks as an authority upon matters appealing to Christian converts who from their origin have special interest in the Mosaic Law.

The Epistle is an elaborate discourse. Like the Epistle to the Romans, it has a continuous argument, with digressions upon minute controversial points; points in this case appealing to experts in Hebrew law and ritual. This main line of thought is that all the Mosaic law and the ritual of the Old Testament was no more than preparation for a new and higher covenant, of which Jesus Christ is the High Priest.

I. As in the Epistle to the Romans, the whole argument is, at the opening, summed up in a single majestic sentence. Then follow separate steps of the argument, each interwoven with words of exhortation.

II. The law came by agency [mediation] of angels, who are ministers of service to the saints, and by Moses, who was declared "faithful in all God's house": Jesus Christ is not a servant, but a son of that house of God.

III. The High Priest was the pinnacle of the old system: Jesus Christ is such a High Priest, who, having shared the infirmities of his followers, yet without sin, has passed into the heavens.

IV. The priests of the Levitical order were many, and had temporary functions. But Scripture makes reference to another type of priests, "of the order of Melchizedek." This Melchizedek, who lived before the law, to whom Abraham himself paid tithes, is pronounced in an inspired psalm as "a priest for ever." Jesus Christ is such "a priest for ever after the order of Melchizedek."

V. The tabernacle of the old system provided in its ordinances for a difference between ordinary priests, who offered daily sacrifices in the outer tabernacle, and a High Priest, who alone, on a single day of the year, passed into the Holy of holies with his special sacrifice. Jesus Christ is this High Priest, who, with the offering of his own death, has passed once for all into the holy place, having obtained eternal redemption.

VI. In full realization of these high hopes Christians are exhorted to endure to the end. The condition of such endurance is FAITH. The argument reaches its peroration in delineation of this faith. To such faith the long roll of Israel's worthies were witnesses. These, the competitors in the race of old time, have become a cloud of spectators encompassing us in the race of today, a race in which Jesus is the author and finisher of our faith.

VII. There is a final contrast between the Mountain of the Law, with its material flame and terrors, and Mount Zion, with its spiritual surroundings, and God himself for its consuming fire.

PASSAGES
I

God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in a Son, whom he appointed heir of all things,

through whom also he made the worlds; who, being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high; having become by so much better than the angels, as he hath inherited a more excellent name than they.

II

Holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus; who was faithful to him that appointed him, as also was Moses 'in all His house.' For he hath been counted worthy of more glory than Moses, by so much as he that established the house hath more honour than the house. For every house is established by some one; but he that established all things is God. And Moses indeed was 'faithful in all His house' as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a son, over His house; whose house are we, if we hold fast our boldness and the glorying of our hope firm unto the end.

III

Having then a great high priest, who hath passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need.

IV

Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham divided a tenth part of all-being first, by interpretation, 'King of righteousness,' and then also 'King of Salem,' which is, 'King of peace'; without father, with

out mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God - abideth a priest continually. Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils. And they indeed of the sons of Levi that receive the priest's office have commandment to take tithes of the people according to the law, that is, of their brethren, though these have come out of the loins of Abraham: but he whose genealogy is not counted from them hath taken tithes of Abraham, and hath blessed him that hath the promises: but without any dispute the less is blessed of the better. And here men that die receive tithes; but there one, of whom it is witnessed that he liveth. And, so to say, through Abraham even Levi, who receiveth tithes, hath paid tithes; for he was yet in the loins of his father, when Melchizedek met him. Now if there was perfection through the Levitical priesthood (for under it hath the people received the law), what further need was there that another priest should arise after the order of Melchizedek, and not be reckoned after the order of Aaron? For the priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are said belongeth to another tribe, from which no man hath given attendance at the altar; for it is evident that our Lord hath sprung out of Judah, as to which tribe Moses spake nothing concerning priests. And what we say is yet more abundantly evident, if after the likeness of Melchizedek there ariseth another priest, who hath been made, not after the law of a carnal commandment, but after the power of an endless life for it is witnessed of him,

Thou art a priest for ever

After the order of Melchizedek.

For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw nigh unto God. And inasmuch as it is not without the taking of an oath for they indeed have been made. priests without an oath; but he with an oath by him that saith of him,