They are probably the outgrowth of the same great struggle. In preserving the faith of Christendom during this severe ordeal they each performed an inestimable service.

IV. The Theme and the Development of the Thought of Hebrews. The text from which the sermon in Hebrews was preached was apparently taken from Jeremiah 31. It is quoted not at the beginning but in the heart of the sermon (810):

This is the covenant I will make with the house of Israel;
I will set my laws within their mind,

And I will inscribe them upon their hearts,

I will be a God to them,

And they shall be a people to me.

The author's thesis is that Christ, superior to all other agents sent by God to man, is the culmination of all preceding revelation and the one who has established the new and everlasting covenant between God and the individual. In 122 he describes Jesus as the Pioneer and Perfecter of our faith. The foundations of this sermon are the primitive Christian beliefs and the teachings of Paul. To these are added the distinctive contributions of the Alexandrian type of thought. While there are few traces of rabbinical influence, there are many points of contact with the noble homily in IV Maccabees which at about the same period was either preached as a sermon or sent out as a general epistle. Possibly both emanate from Alexandria. Both accept the belief in atonement for sin. This doctrine was in fact a fixed tenet of contemporary Judaism. In both of these homilies faith is conceived of, not in the Pauline sense of mystical fellowship with God, but as a belief in the providential rulership of the world (cf. IV Mac. 1524, 1622). Both also illustrate their teachings by the example of the Old Testament heroes.

To a modern reader the first, the doctrinal part of the sermon in Hebrews, is the least convincing. The picture of the exalted Christ in the opening paragraphs undoubtedly represents the beliefs of a majority of the Christian church at the close of the first century. Already the roots of this doctrine have been traced through Paul and the early apostles back to the Jewish apocalypses. The author of Hebrews has evidently arrived at the same beliefs by a different way. Following the Alexandrian teachers and especially Philo, who interpreted the entire Old Testament allegorically, he drew chiefly from the Psalms the proofs of Jesus' divine nature. The present age is par

THEME AND DEVELOPMENT OF THOUGHT

ticularly impatient with the use of proof texts, especially when they are torn from their context and given an interpretation entirely foreign to that in the mind of the original writer. Thus, for example, in 110-12 he quotes from Psalm 10225-27, which was clearly addressed to Jehovah, for the original psalm begins in 12:

Thou, Jehovah, art enthroned forever,

And thy fame is to all generations.

As uniformly in the Greek text (which the author of Hebrews followed) "Jehovah" was translated "Lord." This fact alone explains his interpretation of the psalm as a description of Christ's character and creative work. The passage is significant because it throws clear light on one of the ways in which the creed of the later church developed. It also explains why there is such a vast difference between the simple, vivid picture of Jesus in the Synoptic Gospels and the elaborate Christology of these later writers. Throughout the opening chapters of Hebrews the logic is largely that of the Alexandrian allegorical school, which was inclined to find a symbolic meaning in every Old Testament phrase and figure. Even though the author of Hebrews feared that his audience might fall asleep in the process, he developed at length his allegory regarding Melchizedek, the king of Salem, finding in the meaning of each of these titles symbolic suggestions of the character and work of the future Messiah. To his hearers, however, this allegorical method of interpretation was undoubtedly as convincing as that of the modern biblical interpreter is to the present generation. In estimating the permanent value of Hebrews, it is important to remember that the author's aim was not doctrinal but practical. In describing the character and work of Jesus he used the terms and figures which were most intelligible and impressive to his hearers. The conclusion of his doctrinal introduction is found in 1019-31. Its great central teaching is in perfect harmony with the teaching of Paul and the gospel narratives, and is as true as it is significant: Jesus by his work has rendered unnecessary all the complicated rites which were associated with the ancient covenant and has made it possible for each individual to enter into personal, intimate fellowship with God himself. The thought in the remainder of the sermon moves on a high intellectual and spiritual plane. The author's noble array of the heroes of the faith has been the inspiration of millions of tried and tempted souls through the ages. With the true instincts of the preacher he has included women as well as men in

this list. Even Rahab, the harlot, rises to bear testimony to the power of faith to transform a wasted, impure life. Faith, as thus concretely defined, is not only intellectual belief but trust and loyalty expressed in life and acts. Thus it is that our author supplements Paul's mystical, though more spiritual conception of faith, and imparts to it a practical, kinetic quality.

V. The Charm and Power of Hebrews. Undoubtedly the sermon in Hebrews brought conviction and inspiration to the persecuted Christians who first heard it. It has also contributed much to the beliefs of the Christian church. It is to-day one of the ten or twelve great books of the New Testament. Its charm lies not merely in its majestic rolling sentences. Its power is certainly not dependent upon its logic. Unlike many of Paul's epistles, its appeal is not primarily to the emotions. Its charm and power lie rather in its dauntless, courageous spirit and in the marvellously effective way in which the author has rallied the forces which engender faith and steadfast endurance in the presence of temptation and trial. It is interesting to analyze these forces. The first is Christ's triumphant exaltation and his superiority to angels and men. The second is his sympathy with our trials and temptations, for he himself has shared them. The third is his supreme achievement in having made access to and fellowship with God possible and easy for every individual, however burdened with sins. The fourth is that he has swept away the cumbersome forms of the old covenant and established a new and simpler relation between God and man. The fifth is that the Christian, if he proves faithless, will forfeit thereby all hope for the future. The sixth is that past experience has shown that Christ's followers have the power to endure even the most terrible trials and persecutions. The seventh is the inspiring example of the long list of heroes who, through faith, have achieved. The eighth is the supreme example of Jesus himself. Thus the ultimate charm and power of Hebrews lie not in its theology nor its rhetoric but in its ability to inspire heroic, selfsacrificing faith in God and undying loyalty to the principles of Jesus. § CLXVII. THE VISIONS OF THE ULTIMATE VICTORY OF CHRISTIANITY IN THE BOOK OF REVELATION

A revelation by Jesus Christ, which God granted him that he might make known to his servants what must quickly come to pass. He disclosed it by sending it through his angel, to his servant John, who bore witness as to what is

THE PURPOSE OF REVELATION

the Word of God and the testimony of Jesus Christ, even to what he saw. Blessed is he who reads and blessed are they who hear the words of this prophecy and lay to heart the things which are written in it, for the time is near.

ing

(4, 5a)

John to the seven churches in the province of Asia. May Greetgrace be granted to you and peace from him who is and was and is forevermore, and from the seven spirits before his throne and from Jesus Christ who is the faithful witness, the first-born from the dead and the ruler of the kings of the earth.

Ascrip

tion of praise

Christ

To him who loves us and who has freed us from our sins by his own blood and made us a Kingdom, to be priests to his God and Father, to him be glory and power for ever and to ever. Amen. Lo, he is coming on the clouds and every (b-8) eye will see him, even those who pierced him, and the tribes of earth will mourn over him. Even so. Amen. I am the Alpha and the Omega, saith the Lord God, he who is and was and is forevermore the Almighty.

On the Lord's day I was in the Spirit, and I heard a loud voice behind me like a trumpet calling, Write what you see in a book and send it to the seven churches.

The

mand

com

to

write

letter

sians

To the angel at the church at Ephesus write: I know your (10, 11a) deeds, your toil and your patient endurance. 'And I know The that you cannot tolerate wicked men and that you have to the tested those who called themselves apostles but are not Epheand have found them to be liars. And I know that you are (21-5, enduring patiently and have borne up for my sake and " have not grown weary. Yet I have this against you: you have given up your first love. Let anyone who has ears listen to what the Spirit says to the churches: To him who overcomes I will grant to eat from the tree of life which is in the paradise of God.'

To the angel of the church at Smyrna write: These are the words of the First and Last, he who is dead and has returned to life: 'I know your distress and poverty (but you are rich!). I know how you are being slandered by those who call themselves Jews and are not, but are a mere synagogue of Satan. Do not fear what you are about to suffer. The devil, indeed is going to throw some of you into prison, that you may be tested, and for ten days you will

To the

church

at

Smyr(8-11)

na

To the

church at Per

(12, 13)

have to endure distress. Be faithful even to death and I will give you the crown of life. Let anyone who has ears listen to what the Spirit says to the churches: He who overcomes shall not be injured by the second death.'

To the angel of the church at Pergamum write: These are the words of him who has the sharp, two-edged sword: gamum 'I know where you dwell. Satan's throne is there; and yet you are loyal to my name and have not renounced your faith in me, even in the days of Antipas, my witness and faithful servant, who was put to death among you in the place where Satan dwells.'

To the angel of the church at Thyatira write: These are the words of the Son of God who has eyes like a flame of fire and whose feet are like burnished brass: 'I know your deeds, your love, your faith, your service, and your patient endurance. I know that of late you are doing more than you did at first. Only hold fast to what you have until I come.'

To the angel of the church at Sardis write: These are the words of him who holds the seven spirits of God and the seven stars: 'I know your deeds; you have the name of being alive but are dead. Be watchful, rally what is still left, though it is about to perish; for I have found none of your deeds complete in the eyes of God. Now, remember, those teachings which you have received and heard, hold to them and repent. If you will not be watchful, I will come like a thief and you will not know at what hour I will come upon you. Still you have a few names in Sardis of those who have not soiled their garments. They will walk beside me in white, for they are worthy.'

To the angel of the church at Philadelphia write: These are the words of the faithful and Holy One who has the key of David, who opens and none shall shut and shuts and none shall open: 'I know your deeds. See, I have set an open door before you which no one is able to shut, for though you have little strength, you have kept my word, you have not renounced my name. Because you have kept my word through your patient endurance, I will keep you safe from the hour of trial which is coming upon the whole world to test the dwellers on earth.'