The Jewish Herald, AND RECORD OF CHRISTIAN EFFORT FOR THE SPIRITUAL GOOD 64 OF GOD'S ANCIENT PEOPLE. PUBLISH YE, PRAISE YE, AND SAY, O LORD, SAVE THY PEOPLE, THE REMNANT OF ISRAEL." PUBLISHED UNDER THE SUPERINTENDENCE OF THE BRITISH SOCIETY FOR THE The Epistle to the Hebrews. In the memorable year of the first Crystal Palace, when, amidst the throng attracted to London from almost every part of the world, it was expected that a large number of the Jewish people-citizens of the world -would be here, the Committee were desirous that, in connexion with other agencies of spiritual good, the Society's Missionaries should circulate among them copies of the Epistle to the Hebrews, accompanied with a few brief notes of elucidation and application. The preparation of this Tract was cordially undertaken, and gratuitously and ably accomplished, by one of the Tutors of the Jewish College. It is not surprising that the Tract should expand into a volume-very valuable and most appropriate for the use of intelligent and inquiring Jews; but the publication came too late for the occasion, and has had but a limited circulation-far more limited than its merits entitle it to. The Committee will probably be induced to publish an edition with abridged notes; and, in the meantime, the Introduction is commended to the serious attention of both Jews and Gentiles : "A LETTER addressed nearly eighteen centuries ago to the seed of Abraham, on matters of the highest importance, and to a great extent on the distinctive features of their own religion, has undoubtedly some claim on the attention of the Jewish people now, and cannot but be regarded as possessing for them a real attractiveness, at least on historical grounds; and this interest must be heightened when the composition itself comes from the pen of one who was himself a Jew, and who therefore could enter into Jewish feelings and habits of thought. VOL. "Under these circumstances, the following pages are presented to the XII.NEW SERIES, VOL. III. notice and study of those of God's ancient people whose lot has been cast among us. We have the most satisfactory evidence that the Epistle, of which an exposition is here offered, was written by Paul, one of the Apostles in the early Christian Church, and whose intimate relationship to Judaism is thus described in his own words: 'Circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; as touching the law, a Pharisee.' A disciple of Gamaliel, he had peculiar opportunities of becoming perfectly acquainted with the views which the Jewish teachers of his day held, and which the people generally received. "An account of the circumstances under which Paul became a Christian will be found in the following expository notes. On the reasons why his name is not appended to this Epistle, some suggestions are offered. [See conclusion of this article.] "This address to his brethren-preserved as it has been by the Christian Church among its inspired documents, has from time to time been found by Gentiles to answer the most advantageous ends, and especially that of enabling them to understand the meaning and force of the institutions which were originally delivered by God to Moses, and through him to the Jewish people. It forms a supplement to the books of Moses, which Christians regard nt only as important, but indispensable. Guided by its light, we cease to look upon the records of Levitical forms and ceremonies merely as annals of a bygone age. We learn to appreciate the rites thus presented to our view as the embodiment of great principles applicable alike to all ages. We see in them the foreshadowing of great events which in due time transpired, and which concern us as men, as sinners, and as immortal beings: and we have also the opportunity of ascertaining the mind of God concerning those events, in their immediate connexion with ourselves and our destiny. "An enlarged and enlightened acquaintance with Christianity can never be acquired, except as an adequate comprehension is previously attained of what scriptural Judaism was. This Epistle to the Hebrews therefore supplies a great desideratum; and, by helping Gentiles to understand the Divine appointments of the Jewish religion, lends them most valuable assistance in securing clear and distinct views of their own Christianity. "But though the perusal and study of this Epistle offer such advantages to Gentiles, it must not be forgotten that primarily it is the property of the elder brethren.' In presenting it to these, then, in its present form, we do but bring under their notice what is their own, from a strong conviction that it is as much calculated to enable Jews to see what Christianity is, as it is adapted to enable Gentiles to see what Judaism was in its divinely-appointed arrangements. "The purposes for which the Epistle was originally written render it peculiarly valuable as a text-book for Jews, whether their thoughts be altogether unfriendly to Christianity, whether their inquiries are being directed to its claims, or whether they have avowed their acceptance of it. It was originally addressed, in all probability, to Jews resident in Palestine, who had in considerable numbers professed themselves attached to the Christian religion. But this their avowal exposed them to the reproaches of their brethren according to the flesh, to the persecution of ecclesiastical rulers, and to the strongly expressed objections of Jewish teachers. And there were times when, under these combined influences, these professors were ready to waver, and began to question whether they had acted rightly in ever declaring themselves adherents to the new doctrine. This state of mind it is the object of the Epistle to meet. invites these Hebrews to a review of the whole case of Judaism in conIt nexion with Christianity. It proves that the religion of Jesus is not only not an innovation upon the Mosaic economy, but rather that which in all its distinctive features the Old Testament had pointed out and had taught men to anticipate. It shows that by the language of prophets and psalmists, God had most emphatically called attention to the temporary character of the Levitical dispensation; and that in the same way he had, through successive ages, announced the advent of a permanent economy, with whose features-as pourtrayed predictively-Christianity would be found closely to correspond in fact; so that if a Jew rightly understood the books of the Old Testament, he could not fairly withhold his assent from the truth of the facts and doctrines set forth in the New Dispensation. And the great object of the writer throughout the Epistle is to show that the Jew loses nothing by embracing Christianity, but is in every respect a real gainer-that the same privileges which he enjoyed under his own economy, meet him again in the arrangements of the Christian scheme, but in a form more valuable, more accessible, more spiritual and permanent. From such representations a powerful argument is drawn against going back to Judaism on the part of those who who had professed to leave it. tain their position was but to follow out Old Testament instructions, and Why should they recede, where to mainat the same time to enjoy blessings far in advance of those which had ever been attained or even offered under the system which had now been superseded? Why then revert to that system? Why not stand fast in the faith, with increasing light and advancing comfort? "It will be seen, that in conducting such an argument, and following such a line of thought, it was natural to introduce those very points upon which an inquirer would wish to be informed. The views of Christianity which had a tendency to confirm the professor, were exactly those which were calculated to guide and interest the inquirer. reason, as affording information on the prominent features of Christian For this additional truth, the following pages are commended to the candid perusal of those whose minds, not perfectly satisfied with their own religious views, are desirous at least to know the grounds of that hope which the Gospel professes to give. " May He whose Spirit, we doubt not, directed the Apostle to write this letter, and whose providence has preserved in His Church so valuable a portion of Divine truth, grant that those whose eyes shall rest on its statements and arguments, may study them prayerfully, weigh them fairly, and assent to them fully, fervently, and for ever. "Windsor, December, 1851. "J. A. M." The following are the author's remarks in reference to its being the Epistle of Paul: "It would be sufficiently understood, even without the appending of the name, who the author was. be regarded as the natural result of an unwillingness, on the part of Paul, The withholding of the name may fairly to add to the prejudice which was entertained against him by the Jewish rulers, since to have increased this would have rendered them more inveterate against the Gospel which he preached. And he would, of course, be anxious not to expose the receivers and readers of his Epistle to any new persecutions, which would in all probability have been the consequence, if it had been publicly known in Palestine that even from Rome he had ad Iressed the Jewish converts, and this too in terms implying the cessation of the Jewish polity and power, and if it were also known that this communication had been favourably received by them. Besides it was not necessary for Paul to give his name to those, not a few of whom had enjoyed the benefit of his personal instructions, who had sympathised with him in his sufferings, and who could identify many of his expressions with language which he had been wont to employ on former occasions of intercourse. The learner can recognise the composition of his instructor though the teacher's name be not appended. The child can in the style of paternal address discern his father's heart, and detect his pen though there were affixed no signature by which to identify it. The Christian who has derived spiritual advantage from the labours of his pastor would need no more than to read or hear a pastoral exhortation from him in order to be sure of its authorship. Its tone, its manner, its structure, its prevading topics, would be as sure a proof of its authorship as even its signature itself. Thus undoubtedly was it with the Hebrew Christians in Palestine in regard to this Epistle. They needed not to be told its writer's name-they knew its authorship from other sources, and they were prepared to estimate its value, to yield to its fervour, to be affected by its arguments; and as they recognised their friend and teacher in the instructive and affectionate sentences which they read, many were the heats which reciprocated the fulness of the prayer with which now the Epistle concludes-' Grace be with you all. Amen.'' Jesus and Jerusalem. No. IV. THE EARNEST TEACHER. WE last saw Jesus at Jerusalem-a zealous youth, "sitting in the temple amidst the doctors, hearing them and asking them questions." More than eighteen years roll away before we hear of Hiu again in the city of David. Most probably, during this interval, he had been many times up to His Father's house to keep the different festivals; if so, He came simply as one of the worshippers, undistinguished from the rest by the eye of man. But on Him the complacence of God rested, for He was the perfect worshipper; one whose will was parallel with the Divine will, and whose heart was in perfect sympathy with God. What & glorious object is this sinless One for us to contemplate and delight in ! This second recorded visit of Jesus to Jerusalem presents some striking points of difference to the first. There is a temple scene, and a closet scene. Let us look at butu, and seek grace to learn more about the character of Christ-more of our obligations to Him, and of our duty towards His truth. The feast of the Passover was about to be held:-"Jesus went to Jerusalem and found in the temple those that sold oxen, and sheep, and doves, and the changers of money, sitting." He purged the sacred courts of these traffickers, saying, "Make not my Father's house a house of merchandise!" Here we still see Him "about His Father's business," and join with the disciples to admire that fervent consuming zeal which He then displayed (John ii 17). How great the difference between the youth of twelve years of age, and this fervent reformer! Truly "He was anointed with the Holy Ghost and with power." When He rises up to vindicate His Father's honour, who can stand before Him? Long before this the prophet Malachi had exclaimed-" Who may abide the day of His coming, and who shall stand when He appeareth; for He is like a refiner's fire." That fire, in its full manifestation, is yet to be kindled; and the above question is yet to be answered. Oh! if we would stand in the day of His appearing, let us listen to Him and learn of Him now. Those who witnessed this display of His power inquired for a further sign, and the Saviour replied:-"Destroy this Temple, and in three days. I will raise it up." These words were misunderstood, remembered, and brought forward afterwards as evidence against the Saviour. Had those who heard them humbly inquired their meaning, instead of answering captiously, what deep and precious truth would have been unfolded to them! But they were too proud to ask instruction, and so remained ignorant, prejud ced, and blinded. "He spake of the temple of His body;" and His words found a wondrous fulfilment in his own death and resurrection. "He was greater than the temple"- more wonderful, beautiful, and glorious. He was the dwelling-place of Deity, the meetingplace for God and the sinner, the place of acceptance, ar d the fountain of blessing; yet man did his utmost to "destroy that temple," and he seemed to have succeeded when the Holy One was laid in the dust. But" He could not see corruption." The temple is rebuilt, and stands, beyond the reach of death or change, upon the mount of glory." In Him dwelleth all the fulness of the Godhead bodily;" yea, it hath pleased "it the Father that in Him all fulness should dwell." "He is the temple we adore, The indwelling majesty and power: With what holy earnestness did the Saviour from the beginning teach that He was the substance of all types, the manifestation of God, and the source of all spiritual and eternal life! He could take Himself for His theme, because to know Him and the Father is life eternal; and none can know or come to the Father but by Him. We pass from this public scene to one in private, equally wonderful, containing richer and plainer unfoldings of the same truths He had taught in the temple. There is every reason to conclude that the interview of Jesus with Nicodemus took place at Jerusalem. The connexion before and after intimates this (See John ii. 23 25, with John iii. 22). Nicodemus, too, is always mentioned as residing at Jerusalem; his being a ruler of the Jews, or one of the Sanhedrim, would render this necessary (See John vii. 50, xix. 39). There is something pleasant in the thought that this precious discourse, so full of the most important truth-so honoured in all ages of the Holy Spirit-should have been delivered in Jerusalem. Would that all whose minds yet linger round Zion with filial fondness knew the value of these wondrous teachings. To some, indeed, of Abraham's literal children these gracious sayings have become a thousand times more precious than Siloam's fountain or Bethesda's healing |