cometh, and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live. For as the Father hath life in Himself, even so gave He to the Son to have life in himself, and He gave him authority to execute judgment, because he [the Son of God] is Son of man!' Christ's human nature qualifies Him to be God's administrator of judgment amongst men; but behind this authority He possesses, through His Divine Sonship and in virtue of His intrinsic life that is one with the Father's life, the power to restore life to mankind, in its whole range of spiritual and physical existence. Being 'Son of man,' Jesus gives the bread which feeds to life eternal; He yields His flesh for food, His blood for drink. Coming down to men as 'the Son of man,' He conveys heavenly gifts and lodges in humanity vital saving powers; as 'Son of man,' in turn going up to God-'to my Father and your Father,' He says, 'to my God and your God'— He does not discard but uplifts humanity in His person; He creates new ties between the world and God, and opens a sure way to the Father. 'The glory' of 'the Son of man' is therefore prophetic; He speaks of it to the Father as that 'which thou hast given to me,' and 'I have given to them,'-my disciples; it is a glory accruing, as St. Paul would say, to the 'firstborn among many brethren'; as the writer of the Hebrews would say -to the 'forerunner, who for us entered within the veil.' In the request of the Greeks to see Him Jesus recognizes 'the hour come when the Son of man should be glorified,' when through His fast-approaching death the solitary grain of wheat, with its external form dissolved, will multiply itself into a world-harvest, and humanity will find its glory in its Prince of Life, lifted to the cross and lifted thence to heavenly power.

5. THE CHRIST.

The designation 'Christ,' or 'the Christ,' is used quite historically in the Gospel of John (otherwise in the Epistles), referring to the Messianic kingship of Jesus as this was agitated among the Jews, especially upon the working of the [more notable miracles. In John's narrative, however, the Messiahship falls comparatively into the shade, while the question of the Divine Sonship-prior theologically to the other-comes into the foreground. It is significant that in the first section. of his narrative, where Jesus is introduced by

the Forerunner, while the deputation from Jerusalem ask John whether he is the Christ, the Baptist is represented speaking of Jesus not as 'the Christ' at all, but by two other names-as 'the Lamb of God, taking away the world's sin,' and as 'the Son of God.' Amongst the four first disciples, Andrew sees in Him 'the Messiah'; Nathanael, 'the Son of God' and 'king of Israel.' At the end of the history, to 'believe that Jesus is the Christ, the Son of God,' and to 'have life in his name,' are stated as the sum of faith and the purpose for which every word of the Gospel has been set down.

After all that St. John has told us, 'the Son of God' is seen to be a designation rising infinitely above the Jewish conception of the Christ.' But in the usage of the Apostolic Church, the former of these names of Jesus came to reflect increasingly its higher sense upon the latter. 'Christ,' in the developed language of St. Paul, becomes the proper name of the living and exalted Divinehuman Saviour, Son both of God and man ('of David's seed,' 'born of a woman'). In the Epistles of John, Christ' is relatively an infrequent term, and appears with a connotation widely removed from the Messianism of St. John's early days. Twice it stands out in emphatic predicative use, reminding us of the conclusion of the Gospel just referred to (Jn 2031). The man who denies that Jesus is the Christ' is branded as the liar of liars; on the other hand, he who believes that Jesus is the Christ,' is 'begotten of God.' The faith that Jesus is the Christ' and 'that Jesus is the Son of God' are practically tantamount. Anti-Christ' denies the Father and the Son.' The word Christ by this time has been long associated with our Lord's Divinity; it is His humanity that now stands in question. St. John is confronting not Jewish opponents of the Messiahship of Jesus outside of the Church, but Gnostic theosophists who claimed to stand within it, and who severed 'the Christ' as a Divine emanation, or element of being, from 'Jesus,' in whom they found a purely human person. The Christ had descended upon Jesus, investing Him with mysterious powers; but He could not be one with Jesus, since the Eternal cannot mix with flesh and blood; in fact, the Divine companion left Him on the cross. This error, by dissolving the unity of God and man in Jesus Christ, destroyed the essential revelation of God in Him and reduced His salvation to

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a docetic show. The Gnostic heresy, in the form in which it is traversed in the First Epistle of John, presupposes the doctrine of the Two Natures in Jesus Christ; it presumes that to the name Christ the connotation of Deity had been finally attached in the recognized vocabulary of the Church. The word 'Christ,' by itself, had come to include 'the Lord' and 'Christ,' 'the Christ, the Son of God' of earlier apostolic speech.

To this transformation of the primitive Messianic idea St. John's teaching had contributed all along. Behind the conception of the Lord Jesus Christ,' which fills St. Paul's Epistles and inspired his life, lay the traditions of the life and work of Jesus as they are contained not only in the Synoptic but in the Johannine record. Long antecedent to the written Gospel of John, his oral Gospel had been in vogue, diffused perhaps more privately and intimately, but not less effectively, than that of Peter which gave shape to the Synoptic testimony. John, when Paul met him at Jerusalem in the year 49, was no cipher, but a 'pillar' of the Church; and his influence, though quiet, must have deeply affected Christian thought in the inner circles all through the Apostolic Age.

Once St. John writes of confessing Jesus' as the crucial point; for the Gnostics, professing to accept the spiritual and supramundane (æonian) Christ of the Church's tradition, denied to Jesus real identity with Him, on the ground that the Infinite cannot coalesce with the finite, nor pure spirit enclose itself in flesh. But this paradox was the essence of John's Gospel and the climax of all revelation; the inconceivability of metaphysics is the attested fact of the apostolic witness: 'The Word became flesh, and we have seen his glory'; 'what we have seen with our eyes and our hands have handled concerning the Word of Life-the eternal Life that was with the Father and was manifested to us-we declare unto you, that you also may have fellowship with us.'

6. THE TWOFOLD NATURE AND THE SAVING WORK.

The various emblems by which our Lord pictures His saving work in the Fourth Gospel have behind them His consciousness of a twofold fellowship, embracing at once the earthly and heavenly spheres, the sense of His derivation from God and kinship with men; they describe

the vocation of One sent into the world on an errand of redemption, to return accomplishing His task only through the experience of a sacrificial death. He gives the 'living water,' which slakes human thirst for ever and becomes in each man a fountain springing from eternal depths and pouring itself out in rivers of spiritual influence. He has come as a light into the world,' and is 'the world's light,' banishing darkness from the path of those who follow Him, and bringing the saving knowledge of God for all; He opens the blind man's eyes in Jerusalem in token of this world-office, and 'doing the works' of 'the Father that sent' Him while it is day.' He is the bread of life coming down from God,' who offers Himself in flesh and blood, that men by this means may eat and drink of Him through faith. He is as the serpentfigure raised by Moses in the sight of the dying. Israelites, allaying the fever and destroying the venom of sin in those who look to Him with faith. While that predictive symbol represents Jesus in His sacrifice objectively, as the mark of a saving faith, the opposite figure of the corn of wheat' that sinks dying into the earth, represents, subjectively, His experience of the sacrifice in its painful self-inanition. He is 'the resurrection and the life,' as the raising of Lazarus testified, the Son of God giving spiritual life at this hour to those who hear His voice, and destined under the Father's commission at a future hour to summon from their graves the buried multitudes of mankind to receive judgment from His mouth. To 'his own that are in the world' Jesus is, in His own words, the Lord and the Teacher,' beside whom they can set no other; He washes their feet before supper with the sublime and joyous condescension of one who 'came from God and goes to God.' He is 'the door' of God's flock, both for sheep and shepherds; and Himself 'the good shepherd,' who owns the sheep and lays down life for them, whose sacrifice for their redemption and guidance of their course will make the flock of men truly one, gathered round Him at last from many folds; 'none can pluck them' from His hand, as 'none can pluck them' from the Father's. He is 'the vine' of God, of which all men who bear true fruit are branches-a vine that the Father tends with unceasing care and prunes with an unsparing hand, since it must yield 'much fruit,' and will thus realize for God and man the purpose with which it was planted in earthly soil.

7. THE LAMB OF GOD.

These saving offices Jesus fulfils because He is, as the Baptist manifested Him to Israel, 'the lamb of God, that taketh away the sin of the world.' This was the earliest title given to our Lord, after that of the Word,' in the prologue of St. John's Gospel. Coming in there, as a kind of superscription, it reminds us of the etymology of the name 'Jesus' on the opening page of St. Matthew. The Apostle John's account of the successive days of his introduction to his Master is precise and clear; if anything be historical in the Fourth Gospel, the record of its first chapter is so. A second day the Baptist, as he looks on Jesus, exclaims, 'Behold the Lamb of God!' John and Andrew, hearing this repeated, follow Jesus. The Baptist's preaching of repentance had made them ripe for faith in the Remover of Sin. In this sense they accepted Jesus. The sentence above quoted may be taken as the text of John's conversion. His Gospel, Apocalypse, and First Epistle are linked together by it. On the Lamb of God, the world's sin-bearer, the elder John had seen the Spirit descending' to abide, that out of his fulness Jesus may baptize all men 'in the Holy Spirit.'

The paschal lamb was surely in the mind both of the speaker and of writer of this passage,-the Lamb whose blood saves those sheltered by it from destruction, whose flesh is the food of the redeemed on their pilgrimage. At the same time, as later interpretation shows, the vicarious sacri

ficial 'lamb' of Isaiah 53 presented itself under this term, the innocent Servant of Jehovah, who is stricken for His people's transgression and bears their iniquities, winning thus for them forgiveness and a new life of righteousness. Recalling the Baptist's saying and associating it with the image drawn by the Deutero-Isaiah, John speaks in his Epistle of Jesus Christ the righteous' as our 'advocate with the Father,' who has offered 'propitiation for the whole world' and who rereturned to God, presents a just plea for the remission of human sin. Cleansing from sin and the impartation of the Spirit of God are the two supreme bestowments of Jesus: these were the subjects of the Forerunner's great prophecy (of which the Evangelist John was bound to cherish a faithful remembrance). No merely human servant of God can exercise such powers as these: the apostle's first master, unless his memory has betrayed him, said at the same time concerning the Lamb of God and the Communicator of the Spirit, 'I have seen and have borne witness that this is the Son of God.' How much the Baptist realized of the awful meaning of this title, as he looked on Jesus, it may be difficult to say. What the Apostle John learned to understand by it, is surely clear enough. Son of God, Lamb of God, Giver of the Spirit-this is the Johannine Christ.

'Now unto him that loveth us, and loosed us from our sins by his blood; and he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen.'

purpose. Thus of late years the Union of Jewish Literary Societies, with its forty constituent societies, including the Jewish Historical Society and the Jewish Study Society, has come into being. The Maccabeans also, in whose programme is included the discussion of topics of Jewish interest, is but a decade old. A further move forward has been the adaptation to an English environment of the Jewish Chautauqua movement, and the proposed establishment of a Jewish Historical Museum will be in the same line of progress. In the United States during the same period, great

activity has been shown in the establishment of the Jewish Chautauqua Society, the Jewish Historical Society, the Jewish Publication Society, and other kindred organizations.

The most important Anglo-Jewish book of the past year has undoubtedly been the Rev. Morris Joseph's exposition of the Jewish faith in his his Judaism as Creed and Life. Occupying a position midway between the extremes of orthodoxy and reform, Mr. Joseph has written a book that has received a cordial welcome from all parties in Jewry, and one that has proved a mine of thought, from whence welcome material can be obtained by teachers and preachers. A more personal view of Judaism has been given by Miss Lily Montagu in her Thoughts on Judaism, and among the theological writings of the year Mr. C. G. Montefiore's Rabbinic Conceptions of Repentance will hold a high place. Mr. Tennant's Fall and Original Sin and Mr. Travers - Herford's Christianity in Talmud and Midrash, both by non-Jewish writers, fall into the same category of books. In accordance with the invariable precedent, the majority of the contributions to biblical literature during the year has emanated from non-Jewish writers. Genesis has received attention from Professor S. R. Driver in the 'Westminster Commentaries' and from Professor Bennett in the Century Bible. Psalms is, however, the biblical book that has obtained most consideration. Dr. Kaufman Kohler, the Principal of the Hebrew Union College of Cincinnati, has published a new translation under the auspices of the American Jewish Publication Society. Other works on the same topic are C. Evans' Notes on the Psalter, Professor T. K. Cheyne's Commentary, Mr. Thirtle's Titles of the Psalms, Dr. King's Triennial Cycle, and Mr. Prothero's Psalms in Human Life. Additional volumes dealing with the Bible have been H. P. Smith's Old Testament History in the 'International Theological Library,' and the late Professor A. B. Davidson's Old Testament Theology. A book that should be noted in this same connexion is Kennedy's Note-Line Paseq. The Septuagint has been reedited in English by Mr. Pells, and HellenisticHebraism received further notice in Mr. St. John Thackeray's book on the Letter of Aristeas. In the realm of Higher Criticism the most important English volume of the year has been Professor A. H. Sayce's onslaught on the iconoclasts in his Monumental Facts and Higher Critical Fancies.

The Jewish Encyclopedia, the most valuable of the contributions to Jewish literature during many decades, has reached the seventh volume of the twelve that the work is to occupy. The last topic dealt with is the Spanish province of Leon. During the year Dr. Jastrow's Dictionary of the Talmud has been completed, and the fifth and last volume added to Dr. Hastings' Dictionary of the Bible. The Jewish Quarterly Review, always valuable to Jewish scholars, has completed its sixteenth volume; the annuals of the Union of Jewish Literary Societies and the Conference of American Rabbis have come to hand in due course, and to the list of literary annuals has been added that of the Hebrew Union College at Cincinnati. The English and American Jewish Historical Societies have each issued volumes of transactions during the year, and the English and American Jewish Year Books have both been published in due course.

In the department of archæology a translation of Theodore Reinach's Jewish Coins has been presented to Jewish readers. A new edition of Professor Robertson Smith's Kinship and Marriage has been published; the Palestine Exploration Fund has thrown considerable light in its publications on the excavations at Gezer, and Mr. Marcus Adler has re-edited the Itinerary of Benjamin of Tudela. The volumes of Dr. Gaster's edition of the Liturgy of the Spanish and Portuguese Jews appear with commendable regularity. The Daily Prayers and the volumes for the New Year and Day of Atonement have already been published. The Jewish Religious Union has also issued a revised service-book, as well as a volume of the addresses delivered at its meetings. In the United States Mrs. Cowen has given a new English version of the Passover home-ritual, the Haggadah. The only historical volume has been Dr. M. Harris's A Thousand Years of Jewish History. The Jewish novel of the year has been Mr. Samuel Gordon's Unto each Man his Own, in which he discusses the intermarriage problem. The Fugitive, by Mr. Ezra Brudno, is a valuable social treatise written in the guise of fiction. Another book of Jewish interest is Tolstoy's King Esarhaddon, written for the benefit of the Kishineff Relief Fund. Dr. Hirschfeld's Catalogue of the Montefiore MSS has been reprinted in volume form.

In the political sphere the two chief topics have

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been Kishineff and Alien Immigration. Under the former heading we have received Dr. Cyrus Adler's Voice of America on Kishineff, Dr. Isidor Singer's Russia at the Bar of the American People, and Mr. Michael Davitt's Within the Pale. only book on Alien Immigration has been published in the 'Pro and Con' Series, the two sides being taken by Mr. C. H. L. Emanuel and Mr. Bradshaw respectively. Another book in the same class is the reissue under the editorship of Mr. J. de Haas of Dr. Herzl's Judenstaat, the work that introduced the new Zionist movement to the world.

For the year that has just opened, several volumes are already promised. The Jewish Encyclopedia is expected to be carried as far as volume xi., and a new set of service-books for the use of the Ashkenazi Jews has been announced by Messrs. Routledge. Under the auspices of the Jewish Historical Society a volume of essays by Dr. S. A. Hirsch is about to be issued. Work is being continued on the History of the Jews in England that the same Society is to publish, and Mr. Israel Abrahams' monograph on Judas Maccabæus is also expected shortly. The same author has also promised a volume of essays; and additions to the 'Jewish Worthies' Series, dealing with Philo and Rashi, are contemplated. Mr. Elkan Adler has several books in the press. deals with the Inquisition Records. A second is a volume of essays that this writer has been pressed by his friends to publish. Some months ago it was also announced that Mr. Louis Zangwill (Z. Z.) intended writing a volume on the intermarriage problem.

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ALBERT M. HYAMSON.

Union of Jewish Literary Societies.

he has a keen interest in the welfare of the average student. If we rescue the word 'popular' out of the hands of the literary charlatan, and use it in opposition to 'technical,' we can say that all his work is popular. Thus he has been careful in this. volume to remove all the uninteresting genealogical lists from the body of his book and place them together in an appendix, so that the history may be read right through with enjoyment.

What is the idea of The Student's Old Testament? The idea is to separate the Old Testament into its sources, and present the sources side by side, each in a continuous narrative so far as it goes. The translation is Professor Kent's own, done directly from the Hebrew, with the aid, of course, of all kinds of versions, ancient and modern. This volume contains also a useful introduction, and every volume will no doubt contain maps, charts, and numerous footnotes. The literature is well selected and presented with both brevity and clearness. In an appendix to the volume there are notes on the Babylonian accounts of Creation, the Syrian parallels to the story of Paradise and the Fall, the Babylonian parallels to the Flood story, and other matters of interest.

It is a great undertaking. Few men would have had the courage to undertake it. We can scarcely think of any man more likely to carry it successfully through. When it is finished, the earnest Old Testament student will be well advised to sell many of his books and buy this one. Or, better still, let him buy it as it comes out, volume by volume. For it will take time to study it, but the time spent upon its study will be well spent.

THE STUDENT'S OLD TESTAMENT. NARRATIVES OF THE BEGINNINGS OF HEBREW HISTORY. By Charles Foster Kent, Ph.D. (Hodder & Stoughton. 12s. net.)

Messrs. Hodder & Stoughton have undertaken the publication in this country of a series of six volumes, by Professor Kent of Yale University, to be known as The Student's Old Testament. The first volume carries the narratives from the Creation down to the establishment of the Hebrew kingdom.

Professor Kent is an excellent scholar, and

SCIENCE AND FAITH.

IDEALS OF SCIENCE AND FAITH. Essays by Various Authors. Edited by the Rev. J. E. Hand. (George Allen. 5s. net.) Are you weary of attempts at reconciling theology and science? Try one more. This attempt is new in manner.

Mr. Hand went to living, able, representative theologians and scientists. He asked the theologian, 'What do you say about science?' He asked the man of science, 'What do you say about theology?' He invited both to be perfectly loyal to their own, and yet to say whether the other was utterly out of sight and unapproachable.

The men responded splendidly. As for Sir