¦ { ;

III
es-*" * - "vq

7\ev. J% iff, gainton,
On the termination of A/j
Jtfinistry at Jli\eston, aj a
S"o/(en of the love and esteenj
in which he is Ijeld by the
independent Church and Con
gregation, after a pastorate of
over S years.

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r— ¦ v
U/43 fe'jfc E

v-

88. Election and calling, ... 1
89. The Gospel and the apostleship, . . 9
90. The calling of the Gentiles, . . . 17
91. The hardening and the conversion of Israel, 21

92. The Church and the gifts of grace, . . 29
93. Church duties, .... 36
94 The Church and the regulations of the natural life, 41
95. Marriage, ..... *°

96. Salvation and life, .... ^
97. The resurrection and the inheritance, . 58
98. The second coming of Christ and the judgment, 63
99. The final consummation, ...

CONTENTS.

SECTION III
THE DEVELOPMENT OF PAULINISM IN THE EPISTLES OF THE
IMPRISONMENT.CHAPTER XI.
SECT. PAGE
100. The doctrine of justification, ; . , . . • 75
101. The doctrine of salvation, . • 84
102. The doctrinp cf wisdom, . . 91
CHAPTER XII.
The More Developed Doctrines.
103. The cosmical significance of Christ, . . , . . 97
104. The work of salvation in its cosmical relation, . . . 105
105. The realization of salvation in the Church, . . . 112
106. Christianity as the principle of fellowship, . . 118

SECTION IV.
THE DOOTEINAL METHOD IN THE PASTORAL EPISTLES.
OHAPTER.XIII.
Christianity as Doctrine.
107. The wholesome doctrine, ...... 125
108. The Paulinism of the Pastoral Epistles, . . . .131
109. The Church and the management of the community, . . 138
110. The Church's confession, . . . 144

PART FOURTH.
THE EARLY-APOSTOLIC DOCTRINAL SYSTEM IN THE
POST-PAULINE PERIOD. i
INTRODUCTION'.
111. The Epistle to the Hebrews, ..... 150
112. The Second Epistle of Peter and the Epistle of Jude, . . 155
113. The Johannean Apocalypse, ..... 158
114. The historical books, .... 161

CONTENTS. vii
SECTION I.
THE EPISTLE TO THE HEBREWS.
CHAPTER I.
The Old and the New Covenant.
SECT. PAOE
115. The imperfection of the Old Covenant, . 166
116. The promise of the New Covenant, ..... 172
117. The realization of the New Covenant, . . , .178
CHAPTER II.
The High Priest of the New Covenant.
118. The Messiah as Son, •¦-... 183
119. The Messianic High Priest, ..... 190
120. The high priest in the holiest, ..... 196
CHAPTER III.
The Sacrifice of the New Covenant.
121. The sacrificial death of Christ, ..... 202
122. The necessity of the sacrificial death of Christ, . . . 206
123. The effects of the sacrificial death of Christ, . . . 211
CHAPTER IV.
The Blessings and Duties of the New Covenant.
124. The New Testament covenant people, .... 216
125. The duty of the New Testament covenant, .... 223
126. The fulfilment of the covenant promise, .... 229

SECTION II.
THE SECOND EPISTLE OF PETEE AND THE EPISTLE OF JUDE.
CHAPTER V.
Christian Hope and Christian Striving after Virtue.
127. The object of Christian knowledge, ..... 234
128. The striving after Christian virtue, . .... 239
129. The destruction of the world and the consummation of salvation, , 244

vm CONTENTS.

SECTION III.
THE JOHANNEAN APOCALYPSE.
CHAPTER VI.
The Apocalyptic Picture of the Future.
sect. page
130. The precursors of Christ's second coming, .... 248
131. The Apocalyptic reckoning of the end, .... 254
132. The earthly and heavenly consummation, .... 261
CHAPTER VII.
The Conflict of the Present.
133. God and His enemy, . . . , , 267
134. The Messiah, ....... 272
135. The saints; ........ 277

SECTION IV.
THE HISTORICAL BOOKS.
CHAPTER VIII.
The Messiah of the Jews and the Salvation of the Gentile World.
136. The Jewish-Christian Gospels, ..... 283
137. The writings of Luke, ...... 291
138. Christology, eschatology, angelology, . . . .296
139. The Paulinism of Luke, ...... 304

PART FIFTH.
THE JOHANNEAN THEOLOGY.
INTRODUCTION.

140. The sources of the Johannean theology, .... 31]
141. The character of the Johannean theology, ... 815
142. Previous works on John. . . ¦ . . 320

CONTENTS. IX
CHAPTER I.
The ChrUtology.
SECT- PAGE
143. The sending of the Only -begotten Son, . . . .325
144. The heavenly origin of the Son of man, . . . .331
145. The incarnation of the Logos, . . . . .337
CHAPTER II.
Tlie Salvation in Christ.
146. Christ the Life of the "World, ..... 347
147. Christ the Light of the "World, ..... 352
148. Christ the Saviour of the World, . . . . .357
CHAPTER III.
The Appropriation of Salvation.
149. Faith and fellowship with Christ, ..... 363
150. Fellowship with God and sonship with God, . . . 371
151. Keeping the commandments of God, .... 376
CHAPTER IV.
The Historical Realization of Salvation.
152. The preparatory revelation of God, ..... 384
153. The victory over the devil, ... . 392
154. The Church of the disciples, ..... 399
CHAPTER V.
The Consummation of Salvation.
155. The Paraclete, ....... 405
156. The fellowship of believers, . ..... 410
157. The last day, ....... 416

BIBLICAL THEOLOGY OF THE NEW TESTAMENT.

CHAPTER VIIL
THE DOCTRINE OF PREDESTINATION.
§ 88. Election and Calling.
Comp. "Weiss, die Praedestinationslehre des Apostels Paulus, in den Jalir-
luclwrn fur deutsche Theologie, 1857, 1; "W. Beyschlag, die. Paulinisclia-
Theodicee, Berlin 1868.
[HE assurance of the individual depends on his-
calling to the fellowship of the Christian Church,.
as by this calling the divine purpose of election
begins to he realized towards him (a). God has-
in Himself the absolute right, A priori, to create men to
salvation or destruction, and by the free action of His power
to lead on to this goal ; but in regard to the Christian salva
tion He has availed Himself of His right only ni_ so j&LJiS,
independently of all human works and degejts, He determines
according to_His absolute will to what conditions He will
attach His_graee (&). The condition with which He has
connected His election is now nothing else than the love
which He foreknew in the receptive soul (c). But the elect
are called when God by His gospel works faith in them (d).
(a) If the course of the development of the Christian life is
exposed to troubles of many kinds (§ 86), which may hinder
it from reaching its goal; and if God alone can so strengthen
him who is in trial, that he continue to stand (Eom. xiv. 4,
xvi. 2 5), — then the Christian must have the assurance that God
will even do this. This assurance rests on the faithfulness of
God, who does not allow trial to become too severe (1 Cor. x. 13 ;
VOL. II. A

2 THE DOCTRINE OF PREDESTINATION.
comp. Matt. xiii. 20), or who so strengthens the wavering that
he continues unblameable to the end (i. 8). This presupposes
that God has, as it were, become bound to the individual ; and
this, according to ver. 9, He has done by His calling (comp.
1 Thess. v. 24, and therewith § 62, c). As the calling of
Israel is an irrevocable designation to the saving blessings
designed for them (Rom.' xi. 29 ; comp. § 72, d), so here it is
a designation to the future glory (eU Koivaviav tov vlov avrov :
1 Cor. i. 9, and therewith § 77, d; comp. 2 Thess. ii. 14);
but therein is necessarily involved also, as with Peter (§ 45),
the designation to that holiness (kXtjtoI aytoi : 1 Cor. i. 2 ;
Rom. i. 7; comp. 1 Thess. ii. 12, iv. 7) which God has to
work in them, to prove and perfect in them, if they are to
reach that goal. In our Epistles is the idea of calling for the
first time quite definitely announced as the designation of a
visible act done once for all, in which God has, as it were,
given to the individual the assurance that He will lead him
on in this way to perfect salvation ; and this act is his
introduction to the fellowship of the Christian Church.1 In
.this act is the divine purpose expressed, to lead each to salva
tion, as it is already realized in the present, and yet draws
near in its completion (Rom. viii. 28: ol Kara irpoQecnv kXtjtoI) ;
and . this purpose is conceived of on the side of Him who
-calls according >to election (ix. 11 : r/ kut i/c\oyr)v irp66eo-t<;
Jk tov, kciXovvtos), i.e. so that out of the mass of humanity
those are expressly chosen whom, as His holy and beloved
.onesjHe wishes to be partakers of salvation (xi 28; comp. Col.
iii. 12 ; Eph. i. 4, 5). This secret divine decree of election2
1 This is clear, especially from 1 Cor. vii. 18, 21, 22, according to which, each
is to remain as a Christian in the same vocation in which he was called ; and
from vy. -17, , 20, where the manner of the xkwis is itself designated, as different,
^according to the position in life in which each Christian is. So far as the
¦members of the Christian Church belong to Christ, they are *x.«<r<,l Xpurrcu
(Rom. i. 6) ; so far as they stand in a living fellowship with Christ, they are
xXtin) U. Kvp'iif (1 Cor. vii. 22) ; in so far as they are free from the law, they are
called W IkwhfU (Gal. v. 13). If xxUh stands (1 Cor. x. 27) for an invitation
to a feast, this naturally has nothing to do with the technical meaning of the
word. 2 'Unrfi (Rom. xvi. 13) naturally is not used in the technical sense of the
doctrine of election, but means select, distinguished, as § 30, d. In other
passages the idea of election is throughout not differently conceived of than by
Peter and James (§ 44, 45), only that here, naturally, it refers not to a narrower
election from the chosen people, but from among men generally. On the other

§ 88. ELECTION AND CALLING. 3
becomes clearly manifest in the calling to the Churcli (1 Cor. i.
26-28 : fiXijirere Tt]v kXtjctiv v(j,S>v . . . oti . . . eifeXefaro 6 @eo? ;
comp. 1 Thess. i. 4, 5, and therewith § 61, 6). While God
thereby takes the first step, so to speak, for carrying out the
purpose He has made for the salvation of the individual (Rom.
viii. 3 0 : ovs irpod>pio-ev, tovtov<; ko.1 iicdXeo-ev ; comp. ix. 2 3,
24), He gives them the assurance that He will not allow them
to fail in all that follows. Even on that account, in the
divine purpose of election, the matter really is as to definitive
obtaining of salvation, and not merely as to the fixing the time
for the realization of it.3
(jb) It is implied in the very idea of election that it is a
free act. The mercy of God, on which it rests, can be de
pendent on nothing else than God Himself as pitying (Rom.
ix. 15, 16) ; hence it is said, ver. 18 : ov Oeket ekeel. *Ov
Gekei, <TickT)pvvet forms the opposite to this, and thus it appears
that God has, from the beginning, created and prepared the
one fqr salvation and the other for destruction, making the
one receptive and hardening the other. In fact, the apostle
vindicates for God as the creator the absolute right to do this,
just as the potter in the simile has the absolute right, out of
the same lump to form vessels to an honourable and a dis
band, it refers (comp. Bcyschlag, p. 87) even in our Epistles, as in the election
of Israel, to a historical, and not to a pre-temporal act of God, as in 2 Thess. ii.
13 the reading air tyxfrs i3 incorrect (comp. § 61, c), and 1 Cor. ii. 7 speaks of
the eternal purpose of salvation and not of election.
3 Beyschlag, p. 36, has abundantly proved, against von Hofmann, that in the
idea of election there is necessarily implied an opposite to such, — those, namely,
who are not elected (comp. e.g. Rom. xi. 7); for one may refer election, but not
with him, simply to the point of time in which grace is brought savingly to
bear on the individual, so that thereby a universal purpose of salvation would
not be excluded. The passage, Rom. v. 18, says only that the hxaiapx of Christ
has a universal significance for the whole human race, as the irupairrupM of Adam,
while (ver. 19) those only are expressly designated as «' v-eXXol who, as a matter
of fact, have become righteous (and blessed) ; and, according to the connection
(Rom. xi. 32), only says that God finally has pity on the Jew as on the Gentile,
as the iraiTns without the article refers to the i/tut and abml (vv. 30, 31), i.e. to
the converted heathen and to Israel (as a people). This reference needs no
i/np™ -Iptws, as Beyschlag, p. 51, supposes, while a reference to all individuals
would necessarily require the vzurxs to be without the article, a fact which
Tfleiderer, p. 253 f. [E. T. i. 256]), overlooks; and he, moreover, from a philo
sophical contemplation of the apostle's teaching regarding the relation of the
calling of the Gentiles to Israel (§ 91), draws dogmatic conclusions in the sense
of Beyschlag's, which destroy the idea of election.

4 THE DOCTRINE OF PREDESTINATION.
honourable use (vv. 20, 21).* On the contrary, when he
comes to speak of the actual attainment of salvation, by means
of a Se he puts the actual dealings of God at present in
express contrast with the former right vindicated for God in
abstrado (ver. 22). The o-Kev-q opynt mTvpTifffieva eh
a-ircoXeiav are by no means men whom He has fitted for
destruction, in order to make known by them His wrath aud
His power; but, according to the connection, the Jews,
who on account of their unbelief had fallen under God's
wrath and so were ripe for destruction, but whom He,
deferring the exhibition of His anger and His avenging power,
has nevertheless till now endured with much long-suffering, in
order to lead them to repentance (ii. 4).fi The irporjTolfiao-ev
in ix. 23 cannot, conformably with this, refer to the creation
of vessels of mercy, but only to their preparation for this by
preventing grace, which works indeed in the paedagogic leading
both of heathenism and Judaism (comp. § 70, 72). That
the election, according to note a, consists in a selection from
the collective number of human individuals, excludes a
* It appears then to be assumed by him that God has availed Himself of this
right in individual cases, in order to show His perfect freedom to do so. In this
sense he refers to Scripture statements regarding Jacob and Esau (Mai. i. 2, 3> ;
comp. Rom. ix. 13) on the one hand, and regarding Pharaoh (Ex. ix. 16 ; comp.
Rom. ix. 17) on the other, because these, from their terms, in conformity with his
method of interpretation, and without reference to their connection and historical
reference (comp. § 74, c), appear to require this explanation. Moved by dog
matic prepossessions, one might reserve the idea, that even in reference to thosa
who, in the course of the historical development of the kingdom, seem to be
excluded from salvation, God's mercy may somewhere and in some way bring
salvation ; but for Paul, at any rate, it is sufficient that Esau, by his exclusion
from the theocratic inheritance, is shut out from salvation ; and likewise
Pharaoh, when God hardened him, to show in him His might (in the judgment
which brought destruction on him). The considerations by which Beyschlag
(p. 39) seeks to weaken the example of Esau, are shown to be even not Pauline,
and those about Pharaoh (p. 60) depend on the reference of ver. 22 to him, and
that is undoubtedly false.
s Even Beyschlag, p. 53 f., has acknowledged the distinct turn which is intro
duced into the line of thought (Rom. ix. 22), and has conclusively proved that
the vessels of wrath here mentioned cannot be identical with the cxim sis
ariftlav, referred to hypothetically (ver. 21), as God cannot be angry at that
which He has Himself made. But the objection he makes (p. 58) against the
Calvinistic interpretation depends on his referring (ver. 22) to Pharaoh (comp.
footnote 4), as God may indeed wait with much long-suffering for a number whr
have already incurred His wrath, even though not one of them repents, but not
for Pharaoh, whom He has Himself hardened, in order to show His (judicial)
might. But that Paul quite intentionally avoids « xarripTurm, exactly corre-

§ 88. ELECTION AND CALLING. 5
creation of two classes of men destined for two separate ends,
and yet more decisively so does everything which Paul
teaches, according to § 6 7, as to Adam's transgression and its
results, inasmuch as in a very different sense, at all events,
could it be said of men created ct priori for destruction, than
of those destined to salvation, that by the transgression of
Adam have they come under the dominion of sin and death.
If Paul (ver. 1 8), in a way which approaches a predestination
from arbitrary will, maintains the unfettered will of God in
His mercy, this is in opposition to the Jews, who supposed
that, through their acknowledged efforts after righteousness
(ix. 31, x. 2), they had a claim on salvation above that of the
heathen, in order to establish the truth that the mercy of God
involved in election does not depend on the willing or the
running of men (ix. 16). The kclt eicXoyrjv Trpodecrit; is not
to be dependent on ii; k'pyav (ver. 11) ; because e/cXoyi], which
is the ultimate ground of the Christian salvation, as of the
quality of that salvation generally, must be an act of grace, an
i/cXoyri %dpiTo<s (xi 5).a It by no means follows from this
sponding with a vtmi-reifauriv, plainly shows that he wished it to be taken as an
adjective. This is by no means inconsistent with the word, as Pileiderer, p. 245
(E. T. i. 248]), asserts (comp. 1 Cor. i. 10). Very energetically also does the
latter contend against the proper interpretation of ver. 22. It is in vain, how
ever, that he seeks to turn away the reference to the revelation of wrath at the
last day (comp. Rom. ii. 5), and to introduce here the thought that the harden
ing of one is but a temporary state which will end in an act of grace (comp., on
the contrary, footnote 3), although he admits himself that this thought is left
quite untouched by the apostle (p. 246 [E. T. i. 249]). Rather only on that
account, along with the aim of the fixxpaiufiU, self-evident according to ii. 4,
could the aim referring to the vessels of mercy be at the same time (xsi : also)
attained, because without that long-suffering the last judgment would have
carried off the vessels of wrath, but would also have made impossible every
wider development, and so the call of the vessels of mercy. On the other hand,
the simple "preservation of the vessels of wrath" (p. 244 [E. T. i. 247])
cannot be referred to the paxpdi/ftia, which, besides, would have no meaning as
applied to a quality produced by God Himself.
• As x^f'r' ana *5 ipy* stand in irreconcilable opposition (ver. 6 ; comp.
§ 75, 6), inasmuch as every human work creates merit (iv. 4), then an ixXeyii
ix 'ipyaiv would no more be an act of grace. It is not enough, to be sure, to
say that the tendency of such setting the one over against the other by the
apostle is to show the Jews that they can raise no objection to the contrary if
God makes, not merit from works, but faith, to be the condition of obtaining
salvation ; for Beyschlag, p. 33, rightly notices that the reference here is not to
the condition of justification, with its tmx i% %pym, uk\' ix ¦rlirriui, but to the
condition of election, which, according to note d, has the production of faith in
the act of calling as its result.

6 THE DOCTRINE OF PREDESTINATION.
that God must act from pure arbitrariness by election, as
regards those He chooses to pity, but only, that it depends on
Himself alone, what the conditions are on which He makes
election to salvation depend. ••¦-¦'
(c) The passage, Rom. viii. 28-30, announces, in the plainest
terms, on what the assurance of the predestined rests. ' Those
whom God has once predestinated to salvation (verl 29), He
conducts with steady hand from the first beginning of the
Christian life to its completion (ver. 30), so that all that
happens to them in this way must serve their best interests
(ver. 28). And now it is here ¦ expressly said (ver. 29)
that He predestinated those whom He foreknew.7 But this
foreknowledge can refer only to that quality on which
God has' determined, according to His free will, to make
election depend; and what that is, is explicitly stated in
the connection of vv. 28 and 29. If those for whose
best interests all things contribute are designated, ver. 28,
first as those who love God, and afterwards as those who are
called according to His purpose, then ver. 29, introduced as
giving the reason, removes the apparent contradiction between
the latter objective and the former subjective sign, that God
has ordained even those to salvation, and conformably to that
foreordination has called those (ver. 30) whom He has fore
known as such, viz. as love Him. Also, 1 Cor. viii 3, it is
said that he who loves God is known as such by Him, and,
according to ii. 9, God has prepared all salvation for such as
love Him. We have already found love to God made by
James the condition of election (§ 54, a) ; and while, according
to him^ this love to God is found in the irrw-xpt (ii. 5), so here,
too, it is those1 who before the world are the foolish, the weak,
and the despised whom God has chosen (1 Cor. i 27, 28;
7 When Pfleiderer, p. 249 [E. T. i. 252], reasserts that ¦rpeynutxuv can mean
only "to appoint beforehand," he has not shown the linguistic right to do-
so, because it can only mean (Rom. xi. 2 ; comp. § 91, a), as in 1 Pet. i. 20
(comp. § 48, a), to foreknow. But even the context excludes his interpretation ;
for, should els xpdym really indicate only " the persons," and xxi vpoipuriv only
the "determination" of the selection = election, then this would be indicated hf
aiepetition of the same word. Also, according to Gal. iv. 9, the being known
of God is the ultimate ground of all salvation (ythns rh 6sov, /k£xx«v e\ yturlivrsi
ivo 6toS). Pfleiderer, on the other hand, rightly contends against the referenca
of vpoyiviitrxuv to a foreknowledge of faith. ...

§88. ELECTION AND CALLING. 7
comp. § 29j d). But' naturally this love is not regarded '-by
Paul as a human act, as, according ¦ to note b, such a thino-:
cannot possibly be the condition of -election; it is rather the ¦
opposite of all personal acts and service; ,it is rather that' '
pure longing for God, needing salvation,- which alone guaran^
tees perfect receptivity for the working of grace. Even this
very receptivity is to be regarded as produced in them by
means of God's discipline in life (Rom. ix. 23 : nrporjToi-
liacrev ; comp. note b) ; but even in the way in which "indi
viduals allow the grace which meets men in that discipline to
prepare them to be such as are receptive of the decisive
working of grace, God acknowledges them as those who love
Him. On this very account the wise, the noble, the mighty
of this world are in general not elected (1 Cor. i 26), because
in the pride of their possessions, and in contentment therewith,
they do not feel that need of something higher which alone.
makes one receptive of divine grace.
(d) If the elect are to be called of God, i.e. if they are to
be introduced into the Church of Christ (note a); then faith
has to be wrought in them, for even the calling is nothing else-
than the working of divine grace producing faith, and thus,
even when the believer feels himself moved of himself to get'
baptism and to become a member of the Church, summoning
him for the Church by an inner compulsion of his own. But'
as faith proceeds from the message (of the salvation which-
has appeared in Christ) springing from a divine command
(Rom. x. 17; comp. 1 Cor. xv. 11), so the calling is realized
by the preaching of the gospel (comp. 2 Thess. ii. 14; and
along with that § 61, b; Eph. iii. 6).8 According to 1 Cor.
8 According to Gal. i. 6, the calling rests on the evidencei of grac,e ChrisJ; has
givto us in His atoning death ; for without this there had been no redeemed
Church, and therefore no calling into its fellbwship. But if the /iiTuriiulcu ...
it; trlpov tva-yyiXtov is at the Same time a fall a.vro rou xaXitruvros vpia.5, it is clear
from this that the calling was brought about by the true gospel, which pro
claimed that atoning death and the redemption based on it. On this account a
human persuasion in favour of Jewish errors, v. 8, may oppose the work of
divine grace in the calling, which is accordingly an impulse towards obedience
to the truth (ver. 7 : t»j iXnfai* . . . •xuhtrttu), and is brought about by the gospel,'
whose contents form the truth (Gal. ii. f>, 14 : axMtia rci tldyy-Xfav ; 2 Cor.
vi. 7 : y.iyas AXxhias ; comp. Eph. i. 13 ; Col. i. 5). So far, now, as the
apostle has converted the members of the Church to faith, the callingmediated
by him may be tenned a begetting by the gospel (I Cor. iv. 15). That the

8 THE DOCTRINE OF PREDESTINATION.
ii. 5, the faith of the Christian is not to rest on the wisdom
of men, but upon the power of God, i.e., according to the
connection with ver. 4, on the working of the divine power
which comes from the Spirit of God working by the gospel.
Faith is therefore a work of grace (comp. 2 Thess. iii. 2 .;
Phil. i. 29), for which the apostle gives God thanks (Rom.
i. 8; comp. 2 Thess. i. 3; Eph. i. 15, 16; Col. i. 3), but
which does not come to all to whom the gospel comes.
Not for all is the gospel a divine power, but for those who
(according to the divine purpose) have been delivered (1 Cor.
i 18), i.e., according to ver. 24, for the called or the elect
(vv. 27, 28). But for those who are not called and have
hence fallen under condemnation, the gospel is not only folly
(vv. 18, 23), in so far as it remains hid from them in its
real saving significance (2 Cor. iv. 3), but a savour of death
(2 Cor. ii. 15, 16), in so far as unbelief of God's word robs
them of the only means of salvation, but as guilty disobedience
it brings upon them sure destruction (2 Thess. i 8 ; comp.
§ 61, c). For even here unbelief appears incidentally as self-
condemned disobedience to the truth of the gospel (Gal. v. 7 ;
Rom. x. 16), as faith is set forth as a spontaneous reception
of the grace (2 Cor. vi. 1) offered in the gospel (comp. 1 Thess.
i. 6). Surely in this sense faith (1 Cor. i 21 ; Rom. i 16) is
evidently not the operation of the gospel, but the condition
(dependent on men themselves) on which the gospel works
deliverance (§ 82, d). This apparent contradiction is removed
in this way, that the election, in consequence of which faith
works, according to note c, has become connected with a
definite and previously known quality of man, from which by
an inner necessity proceeds the free reception of the word
which works and will work faith, the fulfilment of the
command of obedience which it claims.9 So little does
working of faith is put necessarily in the calling, it follows from this that
Imaimis (Rom. viii. 30) is also mentioned as the direct result of the calling, as
it elsewhere appears connected with the condition of faith.
8 It were accordingly to distinguish between the obedient reception of the
word on the part of man which proceeds from the love of God, the receptive
longing for salvation, and the conviction of the truth of the word wrought in
man by the word in consequence of that,' from which again justifying savinf
faith in the specific sense results. But it must be admitted that Paul as
little here as in the Epistle to tho Thessalonians, has distinguished these 'two

f 89. THE GOSPEL AND THE APOSTLESHIP. 9
Paul in consequence think of an irresistible working of
grace, which requires no point of contact with men, so far
from him is the thought of any irrevocableness of such
working of grace. To be sure (Gal. iv. 9), when he traces
our knowledge of God (which implies a reception of the
gospel by faith) back to our being known (and the election
which thereupon follows ; comp. note c, footnote 7), he speaks
of the falling away threatened, and the possibility of this forms
the ground presupposition for all his exhortations (comp. e.g.
Gal. v. 1-4; 2 Cor. vi. 1; Rom. xi. 20-22). The whole
doctrine of election has even now the tendency to make the
believer in it sure that the grace of God which has called him
can and will lead him to the goal thereby presented to him
(comp. note a). It will, on its part, fail in nothing to preserve
and perfect the faith it has produced, and it is and continues
to be the condition of all confirmation (§ 86, d) ; so that for
every one longing for salvation, so long as he continues to
long for it, the way to salvation is already prepared.
§ 89. Tlie Gospel and the Apostleship.
The gospel in calling can only quicken faith, because it is
a word of God, though preached indeed by men, but working
with divine power through the Spirit of God (a). For its
proclamation the apostles have been chosen of God, called and
sent by Christ, since it has been directly revealed to them by
Christ and His Spirit (b). The only specific token of this
apostolic calling is the success of their activity in founding
churches — a success given them by God — and indirectly the
gift of miracles (c). In contradistinction from the Twelve,
and those who besides them were called to apostolic activity,
points. As God is thanked for the ii^iirixi <ri» Xiym (1 Thess. ii. 13), so the iirxxn
iitat (Rom. xv. 18 ; comp. i. 5, xvi. 26 : wrsnui vitrrtus) appears as a work of
God ; and in the idea of t'iittis both are completely merged in one. The apostle
has not yet required on this point a union conformable to the thought ;
salvation is to him as certain, even from its first beginning in a divine working
of grace, as it is self-evident to him that man is responsible for the point
whether thi3 gracious working enter him or not. His doctrine of the divine
foreknowledge (which is certainly not a foreknowledge of faith which He Him
self produces, but of a receptivity by which He alone can and will work faith)
already indicates some such union, only that it is not comprehensively seized.

10 THE DOCTRINE.OF PREDESTINATION.
Paul is conscious that he- has been called to be the Apdstle of
the i Gentiles (d). /
(a) If the gospel is to' work faith with divine power in the
calling, it must carry in itself a divine power, and accordingly'
that is in the first place the faefy because it is a glad message'
come from God (eiayyikiov ©eov: 2i Cor. aci 7; Rom. i 1,
xv. 16; -comp. 1 Thess. ii. 2, viii. 9), -in which God Himself
speaks, and the salvation provided ' in Christ is by Him
revealed to men (a-itoicaXvTr'TeTai >: Rom. i. 17; comp. Gal.'
iii. 23; cpdvepovTUf; 2 Cor. ii. '14; Rom. iii. 21 ; comp. Col.'
i. 26).1 As a message coming from God, it stands, as with Peter
(§ 46, a), on the same level with the Old Testament word of
revelation (Rom. iii. 2, 4, ix. -6: o Xoyo? tov ©eov; comp;
1 Cor. xv. 54: o X0709 6 yeypari/j,evo<s), and, like Peter, Paul
transfers- passages which speak of the one prip-a without
more ado to the other (Rom. x. 8-18) ; he calls it 0 X0709 tov
©eov (1 Cor. xiv. 36 ; 2 Cor. ii. 17, iv. 2 ; comp. 1 .Thess.
i. 8 ; 2 Thess. iii. 1, and therewith § 61, b), and affirms: that
it is the word of God in truth (1 Thess. ii. 13). Inasmuch
as God has now to make use of- human instruments for the
execution of this message, His word is preached {icqpvo-o-eiv :
Gal. ii. 2 ; 1 Cor. xv. 11, ix. 27 ; Rom. x. 8 ; comp. 1 Thess.
ii. 9 ; Col. i. 23), it is a nrjpuyji,a (1 Cor. i 21) which comes
from the apostle as its preacher (1 Cor. ii. 4; xv. 14).2
1 It has to be noticed that -rl ivzyyixm designates not only the message as to
its contents, what is proclaimed, but also the act of proclaiming (Rom i 9 •
1 Cor. ix, 18 ; 2 Cor. viii. 18, x. 14), and the genitive connected with it not
only the contents (ilmyyUm XpwoV : evangelium de Christo Gal i 7-1 Cor
~ I2' nil2 °°T- il n' iX" 13) X' 14; Eom- *' 9' XT- ls>; comP- 1 Thess!
111. 2;_2 Ihess. 1. 8 ; Phil. i. '27, and therewith Gal. i. 16 : sUyyaJb** rW
£.«. e,«,j comp. Phil. i. 15, 18), but also, those who .proclaim the message
(2 Cor. iv. 3; Rom. n. 16, xvi. 25; comp. 1 Thess. i. 5 ; 2 Thess. ii 14)
And so_i Xoyts designates not only the word of proclamation as to its contents'
(Gal vi. 6 ; comp. 1 Thess. i. 6 ; Col. iv. 3 ; Phil. i. 14), but also the act of
proclaiming {0 x,yo, „^»: 2 Cor. i, 18 ; comp. 2 Thess. iii. 14), especially. when-
the manner of this proclamation is more particularly defined (1 Cor i 17 ii
1, 4 ; comp. x,>, ii. 4, 13, xiv. 19). The contents'of this Xiy« is'the cross
(1 Cor. 1.-I8) or-the atonement thereby provided (2 Cor. v. 19). The contents
of he gospel is incidental y more closely defined .0* the div ne glory 0 tl 0
c^onSvLS 1 " * " - ^ ^ '^ ^° » P^-d7 as the
¦ Instead of this, it is called^ 1 Cor. i. 6, tho testimony of Ohrist W.W
'W"'™ 6"")- The oontellts' also' * the *ip»w« is Christ.^om. xvi. 25 *

§ 89. THE GOSPEL AND THE APOSTLESHIP. 1 J
If, to be sure, the divine contents of the message are not
to be stripped of their special power and efficiency by this
necessary human agency, if God Himself is to speak by His
messengers, in the behalf of Christ (2 -Cor. v. 20), then it
must.be preached without human wisdom of speech (1 Cor.
i 17), i.e. without rhetorical and philosophical art (ii. 1), from
the standpoint of human wisdom as. foolish preaching (i. 21,
iii. 18, iv. 10); much less is it to be corrupted by human
additions (2 Cor. ii. 17, iv. 2 : Kairijkevetv, SoXovv). The
gospel must work by its own power simply, not by persuasive
words of wisdom, — by that only a ireio-rLovq, as Gal. v. 8
(§ 88, d, footnote 8), can be attained,— but by the demonstra
tion which the Spirit of God, working in this word of God,
and the mighty power flowing from the Spirit, produces (1 Cor.
ii. 4 ; comp. 2 Cor. vi. 7 : ev Xoy<j> akr]dela<;, ev Svvdfiei ©eov).
The contents and form of what is preached has to be given to
the preacher by the same Spirit (1 Cor. ii. 12, 13), so that it
is a Xoyo? ev Swdfiei irvevp.aTO'i (Rom. xv. 19 ; comp. 1 Thess.
i. 5). And thus the mighty power of the gospel, which
produces, not the new life, as in the early apostolic preaching
(§ 40, 6; 46, a; 52, b), but faithj is traced back to the Spirit of
God effectual in the preachers (comp. already § 61, b). And
this inspiration of the Spirit does not certainly consist simply
in the enlightenment, by which they know the truth of the
gospel, but in enabling them to preach it with the power of
God — a power effectual in producing faith.3
xfipay/ia rov XpumH ; comp. 1 Cor. xv. 12 ; 2 Cpr. i. 19), whom the apostle
preaches (2 Cor. iv. 5, xi. 4 ; comp. Phil, i.' 15), and Him as crucified
(1 Cor. i. 23).
3 Christ already prdmised His disciples that, when called to hear Witness for
Him before judgment-seats, the Spirit would . give them what and how they
should speak (Matti-x. 19) ; and with Peter also the preacher proclaims tho
gospel through the Holy Ghost (1 Pet. i. 12). What is thereby meant is
naturally not a mechanical inflowing of definite words, as the teaching of the
Spirit forms the contrast, 1 Cor. ii. 13, to the teaching of human wisdom, and it
does not even instil single words, but enables to find them ; the Spirit appears
rather as the source of spiritual gifts, with which God (or Christ) equips His
servants for their work (comp. § 84, a, footnote 3). And hence every gift of
grace, which Paul wishes to impart by his preaching, is wrought by the Spirit
(Rom. i. 11), and when he comes with the fulness of the blessing, it is yet a
blessing which comes from Christ (xv. 29),. who has wrought it by His Spirit;
wherewith He has equipped His apostle.' :The Church, which Paul by. his
preaching has gathered together, is an Epistle written (where this Spirit has

12 THE DOCTRINE OF PREDESTINATION.
(6) For a proclamation of the gospel that shall quicken
faith, special organs must therefore be authorized and equipped.
How shall they believe, if they have not heard ? how shall
they hear without a preacher? and how shall they preach if
they have not been sent? (Rom. x. 14, 15). In this sense
are the apostles messengers, commissioned with the preaching
of the gospel (Gal. ii. 7 ; 1 Thess. ii. 4), ambassadors for
Christ, by whom God speaks (2 Cor. v. 20). They are, as
servants of the new covenant (iii 6), sent exclusively to
preach the gospel (1 Cor. i. 17),4 and this they are to do in
order thereby to produce faith (Rom. i 5: eh vrraKor\v
Trio-Tew ; comp. 1 Cor. iii. 5 : Ziukovoi Bi wv eVwTeiWre).
If the calling to the Christian Church is brought about by
the work of the apostles, then for these there must be a
special calling, and that again, according to § 88, a, points
back to a special election. God has separated the apostle
from his mother's womb (Acts ix. 15: a-icevo<; e'/cXoyi?? ; comp.
xxvi. 17), and called him by His grace (Gal. i 15) ; he is a
«\i?to? a7roo~roXo? Bia 6e\rmaTo<i ©eov (1 Cor. i 1 ; 2 Cor.
i. 1 ; comp. Eph. i 1 ; Col. i. 1) ; adapter fievo<i eh evar/yeXiov
©eov (Rom. i. I).6 As the general calling of Christians is now
effected by the preaching of Christ, the apostles, who are to
preach this gospel to all others, must be themselves called by
Christ (Rom. i. 5 : ot ov eXdBo/iev %dpiv icaX diroo-ToXriv ;
comp. Acts xx. 24), who has sent them (1 Cor. i 17:
eireo-TeiXev fie Xpto-ro?; hence diroo-ToXos 'Irjaov XptcrTov,
i. 1 ; 2 Cor. i 1, xi. 13 ; comp. 1 Thess. ii. 6 ; Eph. i 1,
iii. 5 ; Col. i 1 ; as 2 Cor. viii. 23 ; Phil. ii. 25 : diroo-ToXot
quickened faith) by Christ in the hearts of men by the Spirit of the living God,
but which has been brought about by the ministry of the apostle (2 Cor. iii. 3).
* This Paul will apprehend so strongly that he undertakes the work of
baptizing only occasionally (1 Cor. i. 14-16), hands it over usually to others, as,
moreover, Peter seems also to have done (Acts x. 48).
5 Even this calling according to election rests on a divine foreknowledge
(comp. § 88, c) ; for God, who tries the heart, has found the apostle meet to be
put in trust with the gospel (1 Thess. ii. 4), and that naturally excludes in this
case, as little as it does iu the general calling of Christians, the truth that it is
God who has made him fit for this service (2 Cor. iii. 6). The grace of God,
which calls all the elect to be members of the Christian Church, while it called
him to be a Christian, has at the same time specially called him to be an apostle
{h x"P's * I'lfi"** p" • Gal- ii- 9 ; 1 Cor. iii. 10 ; Rom. i. 5, xii. 3, xv. 15,
and therewith § 75, c).

§ 89. THE GOSPEL AND THE ATOSTLESHIP. 1 3
iKKXtja-iasi). With great emphasis Paul lays stress on the fact
that he is aTrdo-ToXo? oiic air avdpdmasv, oiBe Bt dvdpd>Trcov,
aXXa Bia 'Irjaov XpiaTov ical ©eov iraTpos (Gal. i. 1). But
this calling or mission of his was effected by Christ, when he
saw the Lord (on the road to Damascus, § 58, c), and hence
this occurrence belongs essentially to the conditions of his
apostolic dignity (1 Cor. ix. 1, xv. 8, 9 ; comp. Phil. iii. 12).8
As, now, in the calling of the apostle Christ Himself takes the
place of the gospel of Christ, so immediate revelation takes
the place of the publishing the truth by the gospel. It
pleased God, who chose the apostle and called him, to reveal
His Son in him, that he might be able to preach Him (Gal.
i. 16). It was not from men that he had received or learned
the gospel, but by the revelation given him by Christ (St'
d.Troica\vyJreto<; 'Irjaov XpiaTov, ver. 12) ; and he proves this in
this way, that his intercourse with the earlier apostles was not
of such a kind as that he could learn the gospel from them
(vv. 13—24), that rather his gospel was acknowledged by
them to be his own (ii. 1-10), and it was made good by him
when needful as against them (vv. 11-21). Christ has
revealed HimseK to him, not only when He appeared to him
on the way to Damascus, but also when He made known to
him, by visions and revelations, the full significance of His
person and work (2 Cor. xii. 1-7 ; comp. 1 Cor. xi. 23, and
therewith § 85, 6), and by His Spirit taught him to know
thoroughly the depths of the divine purposes of salvation.7
' As Christ has commissioned him in the execution of His Father's will,
for that reason he stands in a like relation of service to Christ as he does to
God. He is God's servant Qiixno; : 2 Cor. vi. 4 ; comp. 2 Cor. iii. 7-9 ; Rom.
xi. 13), His fellow-worker (evnpyis : 1 Cor. iii. 9 ; comp. 1 Thess. iii. 2), the
elxevifios over His nucTripia (1 Cor. iv. 1, 2, and therewith § 75, a; comp. ix. 17);
he is at the same time Christ's servant Qi&xims : 2 Cor. xi. 23 ; comp. Col. i. 7 ;
iv. 7 ; tmpims : 1 Cor. iv. 1 ; XuToupyis : Rom. xv. 16) and slave (iauXm : Gal.
i. 10 ; Rom. i. 1 ; Phil. i. 1).
7 Thus it is afresh clear, that this origin of his gospel by revelation by no
means excludes the claim that Paul received the historical elements of his
preaching from tradition (§ 78, a), and in many ways appropriated the forms of
doctrine offered him (§ 58, d) ; but in all these did not lie the special efficacy of
his preaching. His gospel is certainly not a communication of historical facts
as such, or a peculiar system of doctrine, but nothing else primarily than
making known the secrets of the saving purpose of God (Rom. xvi. 25 :
iircxixu^is iiuifrnpiou), the contents of which God has revealed to the apostle by
His Spirit (1 Cor. ii. 7, 10, 12; comp. Eph. iii. 3, 5).

14 THE DOCTRINE OF PREDESTINATION.
The endowment of the Spirit, which this experience of reve
lation presupposes, is, according to § 84, naturally nothing
exclusively peculiar to the apostle. What is special to him
is only this, that that knowledge of saving truth, which all
others receive by apostolic preaching, he has received directly
from God through Christ, or through His Spirit; and has thus
been made fit to be a servant of the new covenant (2 Cor.
iii. 5, 8).8
(c) The preaching of the gospel, not even that professional
preaching (1 Cor. ix. 4) which establishes the right to get
support from the Church (vv. 7-13), is in no way bound to
the apostleship ; Paul mentions a long list of fellow-workers
(Rom. xvi. 3, ix. 21 ; comp. Phil. ii. 25, iv. 3; Col iv. 11;
Philem. 1, 24) who, like Timothy (1 Thess. iii. 2); were with
him o-vvepyol ©eov ev tS> evayyeXia, and like him carried on
the work of the Lord (1 Cor. xvi. 10). If the usual task of
these fellow-workers was the nourishing and extension of the
churches, yet their activity might on occasion be effectual in
quickening faith, as he mentions himself and Apollos jointly
as Biukovoi, BH eov eirto-TevaaTe (iii. 5). Nevertheless, this
latter result of gospel preaching continued to be the specific
token of apostolic dignity; for he on his part has been called
to be an apostle (note b), and the Spirit (as the source of gifts
of grace) works in him the capacity for a divinely effectual
preaching of the gospel both as to contents and form (ii. 13;
8 Paul means only that he also has received the Spirit of God (1 Cor. vii. 40) ;
and therefore he ascribes to his ynupm, given him in this spirit as to things
which do not concern saving truth, no binding authority (vii. 25, 35 ; comp.
2 Cor. viii. 10 with ver. 8), when he is also conscious to himself that, in virtue
of the mercy he has received of the Lord, when called to be an apostle, he is
faithful (1 Cor.' vii. 25 : st/Vtos), and could thus make good his ym/m as worthy
of attention. It is, however, connected with his special calling, that in virtue
of his mission he has the power, in Christ's name, to make regulations in the
Church (1 Cor. xiv. 37 reads: S. ypd<pa ifi7y hnxh xup'mu U<r'n\ comp. § 02, a;
¦87, c), for which he claims the obedience of the Church (2 Cor. ii. 9, vii. 15,
x. 6 ; comp. Phil. ii. 12 ; Philem. 21), although he always distinguishes
between these regulations of his, in the name of Christ, and those which are
directly by Christ Himself (1 Cor. vii. 10, ix. 14). To these belong in
particular the decisions uttered in the name of Christ (1 Cor. v.. 4), regarding
which he has no doubt that the result will prove that Christ has spokenln him
and by him (2 Cor. xiii. 3, 4 ; comp. *. 6). Yet this authority which the Lord
has given him has ever to be used so as to serve for the o'tK,h/ui, and not for the
kM/wis of the Church (2 Cor. x. 8, xiii. 10).

S 83. THE GOSPEL AND THE APOSTLESHIP. 15
¦comp. note a). That Paul was put in trust with the gospel
(Gal. ii. 7) was acknowledged by the early apostles, and that
God had been powerful to give him this result (ver. 8). As
election to salvation was generally acknowledged by this fact,
that the gospel became effectual to the individual (1 Thess.
i. 4, 5 ; comp. § 61, b), so election to the apostleship was
acknowledged by this, that this efficacy came from the
preaching of the apostle (1 Cor. ix: 1). As individuals were
called to the fellowship of the Christian Church by preaching
which quickened faith, so the specific result of apostolic
preaching is the founding of a church (1 Cor. iii. 10 : icaTa
ttjv ydpiv ttjv Bodeiadv p-oi . . . Oeji&Xtov T&QetKa ; comp. vv.
6-8 : ecpvTeva-d)? Christ wrought, no doubt, by the apostle
not only Xoyg>, but also epyrp (Rom. xv. 18) ; in the former
respect it is the Swa/«s irvevfiaTO? which was shown in the
results of his activity, in the latter it is the Swa/it? ati/ieiav
teal repaTcov which became manifest in him (ver. 19). And
hence he also regards these o-r]fj,eia teal Tepara ical Bvvd[iei<;
(2 Cor. xii. 12) as the signs of his apostleship (arjfieta tov
diroo-ToXov ; comp. Acts xv. 10).10 But these could only
prove it indirectly, inasmuch as he who was evidently favoured
9 It is hence the fundamental principle of the apostle to preach the gospel
only there, where the name of Christ is not yet .known (Rom. xv. 20), so that
his specific apostolic calling may- be verified. As he calls those whom he has
converted his (spiritual) children (1 Cor. iv. 17 ; comp. Philem. 10), so is he
also the father of the churches which he has planted (1 Cor. iv. 15 ; GaL iv. 19) ;
he is their apostle in a special sense (1 Cor. ix. 2). They are the seal of his
apostleship (1 Cor. ix. 2), his letter of commendation (2 Cor. iii. 2).
10 It is clear from the first passage that thereby only mighty works of a
spiritual kind can possfbry be understood. But of what sort these mighty
works were we know not. "We learn incidentally that Paul possessed the gift
of tongues in a pre-eminently high degree (1 Cor. xiv. 18), and that he trusted
to the full authority, with the help of the tim/us Xpnr<roS, which also dwelt in
him (2 Cor. xii. 9), to deliver one over to Satan for the destruction of the flesh
(1 Cor. v. 4, 5), i.e. to inflict on him a bodily sickness which Satan was to bring
about (comp. Acts xiii 9-11). If he glories (2 Cor. xii. 1-7) in his visions and
•revelations, then these were to some extent the possession of others in the
Church (1 Cor. xiv.. 6, 26 ; comp. Eph. i. 17), which was not lacking in these
mighty works of different kinds (1 Cor. xii. 9, 10, 29, 30). Even the appearance
of Christ given him is not in itself a specific proof of his apostleship. Without
that he might have been an apostle (1 Cor. ix. 1, and therewith note b) ; but
Christ appeared to more than five hundred brethren without these becoming on
that account apostles (1 Cor. xv. 6). If he from this appearance claimed to
be called an apostle, yet the one decisive criterion for the truth of this claim.
continued to be the result of his activity in founding churches.

16 TnE DOCTRINE OF PREDESTINATION.
by the help of Christ could show himself in no deceitful way
as His apostle. .
(d) What Paul teaches about the apostolic office is plainly
drawn from his own apostolic consciousness and his experience
of life. It allows, therefore, but partially a direct application
to the first apostles, whom, however, he acknowledges as such
(Gal. i. 17: ol irpb ifiov iIttocttoXoi). He calls himself the
least of the apostles, who is not worthy to bear the name of
an apostle, because he persecuted the Church of God (1 Cor.
xv. 9) ; but he frankly declares, with thanksgiving to the
grace of God, that he had wrought more than all (ver. 10).
Paul, moreover, does not appear to have restricted the circle
of apostles to himself and the early apostles.11 But the early
apostles at Jerusalem had not only acknowledged his apostle
ship in general ; they had come to be convinced in particular
that he, according to the grace given him, had been put in
trust with the eiayyeXiov tt)v dicpoBvcnLa<;, even as Peter with
the eiayyeXiov tj}<? -irepiTonr}<: (X3ral. ii. 7-9). He was himself
conscious that the object of his diroo-ToXij was, to work the
obedience of faith among all nations (Rom. i 5 ; comp. ver.
14), — that he is the XeiTovpyb<; Xpto-Tov eh to, edvrj (xv. 16),
the dirocnoXos edv&v (xi. 1 3 ; comp. Eph. iii. 8, 1 ; Acts xxvi.
17). As such he had to preach the gospel to the heathen,
and thereby to lead them 'to the fellowship of the Church.
Therewith it was given that heathens as such, and not merely
after they had received circumcision and the law (by doing
11 To be sure, when (1 Thess. ii. 4, 6) he seems to designate Silas and Timothy
as apostles of Christ, who have been put in trust with the gospel, it may here
remain doubtful whether the plural may not be simply a rhetorical figure ;
Timothy in particular, as often as he is elsewhere named, appears throughout
only as his fellow- worker. On the contrary (1 Cor. xv. 7), Paul speaks of all
the apostles in express contradistinction from the Twelve (ver. 5). James seems
to be included by name among the former, and, in Gal. i. 19, he is in a certain
sense put in a position of equality with the apostles, as the Lord's brothers
generaUy are (1 Cor. ix. 5), and perhaps Paul considered him called to apostolic
activity by the appearance of Christ given to him (1 Cor. xv. 7). Barnabas,
too, who in Acts xiv. 4, 14 is directly called kitimaXci, he puts quite on the
same level with himself (Gal. ii. 9 ; comp. 1 Cor. ix. 6). The impxtxt
amatoXu, who opposed the apostle at Corinth (2 Cor. xi. 5, xii. 11), he not
simply rejects, along with their claim to apostolic dignity, but he seeks to show
on other grounds that they are •imi&xxiirnXiii (2 Cor. xi. 13). On the whole,
then, he must have regarded it as possible that others also besides him and the
Twelve might be called to apostolic activity.

§ 90. THE CALLING OF THE GENTILES. 17
that they became Jews), were called to participation in the
Christian salvation. But that leads us here also, according to
the peculiarity of our apostle (comp. § 69, a), from the rather
dogmatic consideration of election and calling, to the question,
how has this calling been realized historically, i.e. therefore, in
particular, in relation to the two great portions of pre-Christian
humanity, Gentiles and Jews.
§ 90. The Calling of the Gentiles.
The universality of the Christian salvation is based as
much on the universal human need as on its complete newness,
as much on the unity of God as on the universal dominion
of Christ (a). God had not bound Himself by a promise to
the Gentiles, yet the extension of the calling even to them
had been often prophesied in the Scriptures (b). Israel's
privilege, moreover, by which they were first to obtain salva
tion, was not denied by the apostle's mission to the Gentiles ;
so far as the Gentiles were converted by him, they were simply
received into the saving fellowship of Israel (c). But that
no transition through proselytism was connected with it, the
apostle shows from this, that justification, on which the pro
mise rests, was given to Abraham, when he was not yet
uncircumcised, simply on the ground of faith ; and thus also
is salvation made accessible to the spiritual children of
Abraham (d).
(a) The universality of the Christian salvation was given
a priori to the apostle along with his entire conception of it
(comp. § 58, c). If he started from the universal human
need of Bi/caioo-vvi), there was in that respect no difference
between Jew and Gentile. They were both without righteous
ness (Rom. iii. 22, 23), because they were both under the
dominion of sin (ver. 9), and as such it was quite independent
of the difference of pre-Christian religions, and had its original
source in the general descent of all men from Adam. As
God must then Himself give justification to men without
their co-operation, and from free grace, because men of them
selves had not and could not obtain righteousness, then the
way in which He does this could be only one, as He is Him
self but one (ver. 30). If one will not give up the unity of
VOL. II. B

18 .THE DOCTRINE OF PREDESTINATION. .'
God, then is God the God not only of the Jews, but also of the-
Gentiles (ver. 29), and His dealings in the way of justifica-'
tion, which are conditioned by Himself alone, can therefore
only be alike for both. If one, on the- other hand, has in his
eye the new life, which has to be set up in men by grace,
then that is a new creation which, over against the distinctions
of pre-Christian religions, is something everywhere the same
(Gal. vi. 15). This new creation is accomplished in all in
the same way, by living fellowship with Christ, in which the
differences of pre-Christian life vanish (Gal. iii. 8 ; 1 Cor.
xii. :1 3 ; ' comp. Col. iii. 1 1), and the only thing of any avail
is faith, which is the condition of it (Gal. v. 6). Finally,
the exalted Lord, to whom the apostle was indebted for his
deliverance, was not only the Messiah of the Jews, He was
the universal Ruler; and it is said to be a narrowing of His
icvpioTT)? if one would not admit that He is rich enough to
deliver all Jews and Gentiles without distinction, if they call
upon Him in faith (Rom. x. 12 ; comp. ver. 14).
(&) But though the Christian salvation is a universal dalva-
tion, yet the position of Jews and Gentiles to it is not quite the
same. The promise of this salvation was given by grace to
the Jews (Gal. iii. 18) ; but after God had once given this
promise, He thus became bound to them for its fulfilment
(Rom. xv. 8 ; comp. § 72, d). Towards the Gentiles He had
bound Himself by no similar promise ; they could but praise
the mercy of God if He pitied their need (ver. 9), if He
thereby showed all the riches of His glory in that not only from
among the Jews, but also from among the Gentiles, He called
some to be vessels of His mercy (ix. 23, 24 ; comp. Eph.
i. 11-14, iii. 6). But from this side also the calling of the
Gentiles seems to require no special justification, as it is but
a richer evidence of His mercy, which from its very nature
is free and unconditioned (ver. 15). Not in the least could
the Jews take offence at this; for if God had given no
promise to the Gentiles themselves, yet the scriptural pro
phecy, which they knew and acknowledged, had in many ways
taken into view the calling of the Gentiles (§ 73, b).
(c) In the prophecy of the calling of the Gentiles there
was, to be sure, the presupposition throughout, that Israel
should first participate in the Messianic salvation, and that

§.90. THE CALLING OF, THE GENTILES.- 10
through" them it should come to the Gentiles. In this pre
supposition Paul agrees with the first apostles (§ 43, «), since,
according to him, salvation is appointed for the Jew first .
(Rom. i. 1 6). So long as the conversion of Gentiles remained
an isolated event, and the body of the Church consisted of
Jewish Christians, this prerogative of Israel remained un
touched ; but when, through the apostles' mission to the
Gentiles, these were brought in numbers into the Church,
and the whole character of the Church became preponderatingly i
Gentile Christian, the question must arise, how the calling of
the Gentiles is to, be adjusted to Israel's election— -an elec
tion which even for Paul formed the inalienable pre-eminence
of Judaism (§ 72, d). If Paul, moreover, by the way in
which, according to the history of the Acts, he always turned
first to the Jews,, preserved in principle this prerogative of
Israel (comp. Pfleiderer, p. 509 [E. T. ii. 243]), yet was it
in fact thereby a little changed; the special work given to
him was, according to § 89, d, the mission to the heathen as
such, and the result of that — a result, besides, far surpassing
that of all the apostles — was the formation of -a Gentile
Church, which before Israel, and in the place of Israel, became
a sharer in the Messianic salvation. This also was to be
justified to the consciousness of the Apostle of the Gentiles
only in this way, that the Gentiles, though not the natural
descendants of Abraham, were yet received into the saving
fellowship of Israel. By an act of the divine power and
goodness were the branches of the wild olive tree engrafted into
the noble olive tree, whose root are the patriarchs (xi. 16-24,
especially vv. 17, 22, 24; comp. Eph. ii. 11-13, 19); and
thus it was Israel, as descended from them, which had received
the promise, if even in the new form it had assumed through
the incorporation of believing Gentiles. Yet the ideal of
the theocracy is first realized in it (comp. § 44, 45), whose
representative is no longer the earthly Jerusalem with her
children (Gal. iv. 25), but the higher Jerusalem, which is
called the Mother of Christians (ver. 26). Yet it was no
such quid pro quo, so glib to us, but to the Israelitish con
sciousness quite inconceivable, by which one puts Abraham's
spiritual children, without more ado, into the place of his
bodily seed, by which Paul removed that difficulty. He rather

20 THE DOCTRINE OF PREDESTINATION.
referred Gal iii 16, the Abrahamitic promise, to Christ, who
vvas really the natural o-irepua 'ABpad/n. If, now, those who are
not the natural seed of Abraham have obtained the promise
given to that seed, it has come about only because they in
virtue of their living fellowship with Christ have entered into
union with Him, by which they cannot be excluded from the
child's right of inheritance, which that seed in the original
sense had obtained (vv. 28, 29, and therewith § 83, d,
footnote 5).
(d) The thought, that even those who were not the bodily
descendants of Abraham might come into participation in
Israel's salvation, was by no means strange to Judaism
(comp. § 44, d). All proselytes entered in this way into
fellowship in the blessings of Abraham ; but that fellowship
was complete, to be sure, only when they accepted circumcision
and the law. It was therefore but a very natural demand
on the part of the Judaizers, if they required the same from
the Gentiles who wished to obtain a share in the Messianic
salvation. The early apostles, according to § 43, c, had
declined this demand, and Paul could by no means yield to
it, because then the Gentiles, not as such, but only after they
had become Jews, were called to the Christian Church. He
seeks to show, therefore, that Abraham, when he obtained
justification by faith (§ 82, b), — and, according to Rom. iv. 13,
this is the condition for obtaining the whole salvation promised
him, — was yet uncircumcised (vv. 9, 10), rather he just re
ceived circumcision as the seal of justification by faith, given
him in his foreskin (ver. 11). He sees in this an explicit
intention of God to show that justification (and therewith the
obtaining of salvation) does not depend on circumcision, but
•only on this, that one be like Abraham in faith, and in so
far his spiritual child, whether he be circumcised or not
(vv. 11, 12). Thus is the promise to be made good to the
whole seed of Abraham, not to him only who is so on the
ground of the law, in virtue of bodily descent and circum
cision, but to him also who is so in this metaphorical sense
(comp. § 21, c, footnote 1 ; § 83, d), in virtue of essential
likeness to Abraham through faith (ver. 16).1 He shows
1 Here, therefore, when Paul conceives the crippx of the Abrahamic covenant
collectively, he does not by any means change the natural seed without more

§ 91. THE HARDENING AND THE CONVERSION OF ISRAEL. 21
similarly, Gal. iii. 2-5, that the Gentile Christians had received
the gift of the Spirit on the ground of faith, as Abraham
had received justification (ver. 6), that they therefore in respect
of their faith are children of Abraham in a metaphorical sense
(ver. 7). If he now wishes to account for the Gentiles
sharing in the blessing of Abraham, he does not appeal without
more ado to a child's right and a right of inheritance given
in some way with this relation of metaphorical sonship, bvt
to this, that a blessing is promised, Gen. xii. 3, to all nations
in fellowship with Abraham (ver. 8), and therefore, as this
promise was given to believing Abraham, only believers in
fellowship with believing Abraham can be blessed (ver. 9).2

§ 91. Tlie Hardening and the Conversion of Israel.
The rejection of Israel going hand in hand with the calling
of the Gentiles, seems to be the most striking contradiction to
the promise given irrevocably to this people (a). But God's
dealings in the early history of the nation show, that with the
promise given to the nation as such no security is given to
each individual, naturally descended from the father, that he
shall share in it (6). Those shut out from salvation are shut
out in consequence of their stumbling at Christ, and on
ado into the spiritual (comp. note c), but he points out that the unconditional
acceptance of the children of Abraham, those who are so simply in a meta
phorical sense, to participation in the rights of children, is proved by the
significant appointment of God with respect to the time of Abraham's justi
fication, as also by the condition with which it is connected, and that the
promise, Gen. xvii. 5, points to a fatherhood of Abraham in this larger sense,
because Abraham did not become the natural father of many nations, ver. 1 7.
2 Here, therefore, the transference of the rights of Abraham's natural children
to his spiritual is expressly sought to be justified, and in this it is implied
that the former rights remain essentially untouched. Pfleiderer, p. 317 [E. T.
ii. 44], here seeks for an abrupt anti-Judaistic tendency ; but that is excluded
by the blessing uttered, Gal. vi. 16, over the Israel of God, i.e. over believing
Israel (as the xx! can only mean "even," comp. Hofmann in loc). The slave
with her son who was turned out, and was not to be heir with the son of the
free woman (iv. 30 ff.), is not natural Israel, as Pfleiderer, p. 316 [E. T. ii.
43], supposes, but, according to vv. 25, 29, Israel prepossessed by legalism
persecuting Christianity, i.e. unbelieving Israel. It is not hence any "irenical
tendency " of the Epistle to the Romans, if, along with and before the spiritual
children of Abraham, the natural (in so far as they are believing) obtain a
share in his inheritance.

122 THE DOCTRINE OF PREDESTINATION.
laccount bf-ltheir inexcusable opposition to the new institution
of salvation; they have through their own guilt fallen under
the curse- of hardening)- atid: this, according to God's plan,
must have the effect of turning the salvation withdrawn from
them to the Gentiles -(c). Nevertheless, there yet remains a
remnant that has; attained salvation; and even the temporary
preference of' the Gentiles has this object as its end, to stir up
th.B Jews to jealousy, and so by God's mercy to lead the whole
nation to salvation (d). ¦
(a) What may have appeared the most ' startling fact in
connection with the calling" Of the Gentiles, was that the
casting away of Israel, at least of the greater portion of Israel,
went hand in hand with it. The engrafting of the wild
branches implied the breaking away of the natural branches
(Rom.; xi. 19). If Christian missions in the person of their
most successful worker turned to the Gentiles, then the
blessing of such missions would be withdrawn from the people
of Israel : Paul expressly announces it as a judgment to the
Jews, that the. preaching of the gospel, by which the calling
is . realized, t has been1 turned away from the Jews to the
•Gentiles (Acts xiii. 46, xxviii. 28); and the Acts of the
Apostles shows on purpose how this came to pass through his
missionary activity. By -the withdrawal of the preaching of
-.the gospel, however, the way to salvation was shut to them,
.although tcard fyvo-iv icXdBoi. (Rom. xi. 24). They were yet
.shut out from the root and fatness of the olive tree (ver. 17),
i.e. from the -salvation promised to the fathers, in which the
Gentiles had obtained a share by their being grafted in
(§ 90, c). And yet the promise transmitted from the fathers
was the -inalienable possession of Israel, and they still coni
jtinued to be a people belbved of God for the fathers' sake
(xi. 28). God could not possibly cast away His people just
because they did not behave as they ought to have done, as
He had foreknown them before He chose them to be His
people (ver. 2). , IT^hey were therefore unfit to receive sal
vation, yet God with such foreknowledge of their unfitness
had chosen them 'to be His people; but if He had once
: chosen •fcheni, their ^unfaithfulness could not 'remove God's
faithfulness. tow.ards: His own promise (iii. 3 ; comp.4 72 d
footnote 6). God could not withdraw gifts of grace "iven

§ 91. THE HARDENING A^ND THE CONVERSION OF ISRAEL. 2 5
them, and His calling in particular (xi. 29).1 The question!
of which Paul' (Rom. ix.-xi.) so fully treats was from hi3
premises a problem not easy to solve ; one which much occu
pied his heart, moved as he was by patriotic sorrow for his
fellow-countrymen (ix. 1-3, x. 1).
(6) That many who were descended from Abraham, and
seemed on that account to have a claim on the salvation
promised to the seed of Abraham, did not yet attain to that
salvation, was therefore an undoubted fact. But Paul asserts,
that not all those who were naturally descended from the
ancestor of the nation (^raz/re? ol i/c 'IcrparjX) formed the Israel
to whom the promise was given (Rom. ix. 6); not all those who
are the seed of Abraham according to the flesh have the right
of children, which secures them a share in the promise given
to Abraham (ver. 7). And so it is by no means to be said
that the seed of Abraham, to whom the promise was given, is
not to be taken in a special sense, but only that the promise
given to the nation as such does not apply without more add
to each single individual who, in virtue of actual descent from.
the patriarchs, belongs to it, that individuals may even be left
empty, if only the nation as such receives the promise.2 Paul
1 Beyschlag has evidently overlooked this when he says, p. 42, that it lies ih
the very idea of free mercy, that there is nothing it gives less ground for than a
claim of right for all time coming, that it can be withdrawn again from those
who have once received it. But the divine mercy is no doubt free in the selec
tion of its objects (Rom. ix. 15) ; but to whomsoever God has once bound Him
seK by a promise, to him He must ever keep it. Paul traces back the mission of
Christ to Israel to God's faithfulness, according to which He was bound to keep
His promise given to the fathers (xv. 8 ; comp. Pfleiderer, 314 f. [E. T. ii. 41]).
If in the election of the individual no such irrevocableness exists (§ 88, d), that
is accounted for in this way, that the free conduct of the individual is simply
incalculable, and is not conditioned for all time coming by what is historically
known of its quality. Even on this account we will see how even the election
of Israel gives no security to the individual members of the nation that they
will attain the end of that election.
s That this is thought quite in the tenor of the Old Testament promise, is
clear from this, that the prophets ever keep firm hold of the realization of the
promise to the nation, just as they threaten many individuals with destruction
in the divine judgments which precede pre-Messianic times (comp. § 42, c ; 44, c).
Whim Beyschlag;. p. 29, and Schenkel, p. 273, on the other hand, assert thatt
according to Paul, the promise is fulfilled to the spiritual Israel (of Jews and
Gentiles mingled), that is again only that quid pro quo which would have
Spared the apostle and us all those reasonings brought forward (§ 90, c, d), had
it occurred to him. If Paul says (Horn. ii. 25) the circumcision which does not

24 THE DOCTRINE OF PREDESTINATION.
proves this by two examples drawn from the early history of
the nation. Abraham had two sons of his own body, and yet
he only who was born according to the promise was counted
as o-Trepfia, and received the rights of a child of God (ix. 7-9).
And if one were here to say that Isaac is the son of the
lawful wife, but Ishmael is not of equal birth, and is thus from
his conduct cut off from the inheritance, then Esau and Jacob
were heirs of one father and of one mother, and yet God
determined even before their birth, before, therefore, they had
done anything, that the elder should serve the younger, and
the latter alone thus should receive the full rights of a child
(vv. 10-12). If even now, therefore, not all who are
descended from Abraham obtain the salvation, if God even
now reserves to Himself to determine which of the descendants
of the patriarch are to receive the rights of children, and if in
this determination He does not in the least ask for their good
works, but only works faith in individuals from among Israel,
and this leads these to obtain salvation, He thus acts only as
He acted in the early history of the people, when before the
birth of the children, and without reference to their conduct
(ver. 1 1), He determined their fate. Thus far now the early
dealings of God is the best interpreter of the sense in which
He has given the promise to the seed of Abraham, and thus
Paul can rightfully assert that this promise has not come to
be without effect (ver. 6), even though many single individuals
are excluded from salvation.
(c) It might seem unrighteous if God, without any regard
to the unquestionable striving after righteousness (Rom. ix, 31,
x. 2) on the part of Abraham's natural posterity, a striving
which distinguished them from the Gentiles, yet denied to
them the grace effectual to lead to salvation, and called the
keep the law becomes uncircumcision, that does not mean that " the godless Jew
is even on that account denationalized ; " for then, since all the Jews had not
kept the law, the question he had discussed (Rom. ix.-xi.) had lost its import
ance, as there was no Jew not denationalized, therefore no longer Jews in
contradistinction to the Gentiles. Rather the context makes it evident that the
question discussed is, whether the circumcised as such had any advantage above
the Gentiles in reference to justification before God. And (Rom. xi. 17) it is
the ideal theocracy that is thought of, into which the Gentiles are received, but
which ever grows from the root of the patriarchs, which is therefore looked at
with evident reference to the national basis.

§ 91. THE HARDENING AND THE CONVERSION OF ISRAEL. 25
Gentiles in their stead, though they were not striving in the
least after righteousness (ix. SO).8 But their guilt consisted
in this simply, that they sought after righteousness by works
(vv. 31, 32), and so wished to set up their own righteousness,
instead of submitting themselves to the new rule of righteous
ness (x. 3), after that the end of the law had come with
Christ (ver. 4), and the righteousness of faith had come in
the place of a righteousness by works (vv. 5-1 3). They could
not excuse themselves by saying that they had not heard the
message (of this new righteousness), for it had gone into all
the world (ver. 1 8) ; nor by saying that they had not under
stood it, for even tlie unintelligent Gentiles had quite well
understood it (vv. 19, 20). Rather they had been disobedient
to the gospel, which required their acceptance and faith on the
salvation presented thereby (ver. 16), because, as the prophet
had already described them (Isa. lxv. 2), they are a dis
obedient and stubborn people (ver. 21 ; comp. xv. 31 : ol
direidovvTe<s). But the deeper cause of this disobedience was,
that they stumbled at the Messiah announced in the gospel
(ix. 32), because the crucified One was no Messiah in their
view (1 Cor. i. 23). They had not therefore wished to seek
salvation by faith on Him (Rom. ix. 32), but had stumbled on '
the stone of offence (xi. 11), and now hardening had come
upon them as a judgment, as the prophets had already
described (xi. 7-10), and as Paul sees it foreshadowed in the
3 Paul no doubt in the first place, according to § 88, b, simply puts down this
thought by saying that it infringes upon the absolute right the Creator has over
His creature (ix. 20, 21) ; but even there he points out that the Jews at least
have no occasion to quarrel thus with God, inasmuch as He had by no means
availed Himself of that absolute right towards them, but, notwithstanding that
they were as vessels of wrath ripe for destruction, had yet with much long-
suffering borne with them (ver. 22), in order to lead them to repentance (ii. 4).
It was thus there pointed out that the Jews had contracted a heavy load of guilt,
by which they were exposed to God's wrath and destruction. The passible inter
pretation, that Paul (ix. 30 ff. ) puts himself suddenly on an entirely different
standpoint, and that thus with him " an objective theological and a subjective
anthropological mode of viewing the matter proceed irreconcilably side by side "
(comp. however, Pfleiderer, p. 248 [E. T. i. 250]), is not therefore confirmed.
He rather now proceeds to show what then is the guilt on account of which
God has shut out the greater number of the descendants of Abraham from
salvation, and then it is proved afresh that this does not in any way lie in a lack
of a service of works, as the Gentiles had not confessedly even once tried to win
any such.

26 THE DOCTRINE OF PREDESTINATION.
veil with which Moses hid from the people the fading of the
glory on his countenance, i.e. here the transitoriness of the
glory of the covenant of the law (2 Cor. iii. 13-15; comp.
§73, d). And now Israel, bound in legal obedience and
persecuting Christianity, is shut out from fellowship in the
salvation (Gal. iv. 25-31; comp. § 90, d', footnote 2). But
this hardening, and the exclusion from salvation connected
with it, has come to them through their own guilt; tj}
amo-Tia e&KXdaGrio-av (Rom. xi. 20).4 The ultimate inten
tion of God, according to note a, in this judgment of hardening
cannot possibly be the fall, i.e. the ruin of the nation ; rather
God has made use of human sin in order to carry out His
saving purposes towards the Gentiles : the gospel rejected by
the Jews has been brought to the Gentiles, and their deliver
ance thereby rendered possible (ver. 11 : toj avT&v irapanr-
rcbfiaTi rj o-a>T7]pia toj? edveatv). In order to make room for
the engrafting of the branches of the wild olive tree, the
natural branches were broken off (ver. 19); for the sake of
the Gentiles, those who are the beloved of God have come to
be the enemies of God (ver. 2 8 ; comp. § 8 0, d, footnote 1 3) ;
through their disobedience it has come to pass that God's
mercy has been turned to the Gentiles (ver. 30). And thus
the transgressions of Israel, or rather the divine judgment
which is accomplished on Israel by their transgressions, has
become the riches of the Gentiles ; the loss suffered by the
former by their exclusion from salvation has become riches for
the Gentiles (ver. 12); the casting away of the one has been
the reconciling of the other (ver. 1 5).
(d) The hardening of Israel which has presently come
4 Quite thus does Peter teach that the Israelites, continuing in unbelief, are rooted
out from among the elect people, since Messiah has become to them a stone of
offence and stumbling (§ 44, c). To be sure, God Himself works faith in those
who are coming to believe, but yet only in so far as He foreknew in them the
condition suitable for such working of faith, according to § 88, d, and they were
elected on the ground of this. And so unbelief remains, even when it is evoked
by hardening by way of judgment ; yet self-condemned, so far as this happens
to the perversity of the present Jewish mode of thinking, bebause it makes the
nation unreceptiveof the work of divine grace. God oven punishes sin by sin
(comp. § 70, d), while in the people, who, according to their whole present nature
do not wish, yield to the will of God, the offer of the gospel does not only not work
a willingness to believe, it even works opposition, so that finally they cannot
believe.

§ 91. THE HARDENING AND THE CONVERSION OF ISRAEL. 27
about is yet experienced by the nation only partially (Rom.
xi. 25 : dvo fiepos). The number of those shut out from
salvation may be ever so great as they will, so great that
one may henceforward speak of the hardening of Israel, i.e.
of the! nation as to the majority of its members (ver. 7), but
there still always remains a remnant ; and that only a remnant
of Israel is delivered in the circumstances is what Isaiah
has already predicted (ix. 27-29).fi But the hope of the
apostle for his own nation does not continue to rest on them.
The calling of the Gentiles, which became possible through the
casting away of Israel, has for its object, not only to make the
Gentiles partakers of salvation ; it also points as its final result
to provoke the Jews to jealousy (xi. 1 1 : eh to Trapa&X&o-at,
avTov1;), and thus to reach by an indirect way God's saving
purpose towards His chosen people. With all the zeal with
which the discharge of his own peculiar calling lay on the
Apostle of the Gentiles, he yet kept before his eye as the
ultimate end, through the realization of salvation on the part
of converted Gentiles, to stir up to jealousy his countrymen,
whose deliverance is his most fervent wish and his constant
prayer (x. 1 ; comp. ix. 3), and so to save some of them
(xi. 13, 14). From this it is clear that even the judgment
of hardening, passed on those members of the nation cast
away for the present, is not final, and it by no means of
itself hands them over to destruction (ver. 11); it rather
leaves them room for that repentance which, in consequence
of the new wondrous leading of God, may even yet quite
well come.6 As soon as they turn to the Lord, the blinding
5 Even in the history of Elias it was foreshadowed, that even at a time when
all seemed lost, God had yet reserved a remnant of 7000, who had not bowed
the knee to Baal (xi. 2-4). And were there but himself, the Apostle of the
Gentiles, this Israelite of purest birth (ver. 1 ), who formed the remnant, then
the proof lay before their eyes that God had not cast away the people as such.
(ver. 2). But even yet there abides a remnant, which His grace has selected
(ver. 5) ; and works are as little taken into account in their election (ver. 6)
as in the hardening of the others (note c), and this remnant has obtained sal
vation (ver. 7) : it is they, therefore, who, according to note b, are appointed
to be that portion of the natural irtripfix which are to receive the full rights of
children, as Isaac among Abraham's, and Jacob among Isaac's sons ; they are
the Israel of God (GaL vi; 16 ; comp. § 90, d, footnote 2) in opposition to Israel
after-the flesh (1 Cor. x. 18).
6 From what Paul has explained of the possibility, even the certainty, of tho

28 THE DOCTRINE OF PREDESTINATION.
veil, which now lies upon their hearts, will be taken away
from them (2 Cor. iii. 16), and then they, through the same
mercy of God which the Gentiles have now obtained, will
obtain mercy (Rom. xi. 31). As soon as they cease to be
unbelieving, those branches that have been broken of will be
again grafted in; yes, it is at any rate relatively easier to
re-engraft the natural branches, than it was to engraft the
branches of the wild olive tree into the noble one ; and He
who was able to do the one, is all the more able to do the
other (vv. 23, 24). And this ultimate deliverance of Israel
is not only possible, it is to the apostle certain, because of
the divine promise (vv. 26, 27), — as certain as the election of
the people as such, which sprang from the patriarchs, and the
calling to salvation therein involved, cannot be repented of
(vv. 28, 29).7 When the full number of the Gentiles shall
have entered into the fellowship of the elect people, then
shall all Israel be saved (vv. 25, 26). As little, to be sure,
as that entrance of the fulness of the Gentiles excludes the
idea that individuals may remain in unbelief, or by falling
away may draw down upon themselves the judgment of a
conversion of the Israel presently hardened, one must by no means draw general
dogmatic conclusions as to the nature of the election (comp. on the other hand,
§ 88, a, footnote 3), as this rests on the entirely peculiar election of Israel as a
nation. To be sure, there is here no contradiction to Paul's doctrine of election
elsewhere. The ultimate conversion of Israel comes about as little without tho
working of God's grace, as conversion does anywhere else, the grace which is
here perfected by the wonderful leading of God, in which He, according to
His faithfulness to His promise, so long follows after tho members of His
chosen people, who are now hardened, until He succeeds in working in the
nation that susceptibility presently awanting, on the ground of which they
finally believe. That this must ultimately succeed depends on this, that God
has foreknown (xi. 2) the nation as of such a character that in spite of their
obstinate resistance they can yet ultimately be won as a people.
7 At the time of the great split between him and his nation, in which Paul
expected the final falling away of Judaism and the rise of Antichrist from
their midst (§ 63, 6, c), he had not ventured to entertain this hope, and we
have seen that he knew how to reconcile it with the promise, even though
only a remnant of Israel, however small it might even be, should be saved.
But now he has come back to the hope of the early apostles, of a conversion of
Israel as a whole (§ 42). To be sure, it is not so that, according to the insti
tution of God as originally intended, and for whose fulfilment, moreover, the
first apostles laboured, Israel should be first converted, in order that then from
them salvation might come to the Gentiles. Through their guilt a partial and
temporary casting away of Israel has taken place, in consequence of which
salvation has already now and first come to the Gentiles.

§ 92. THE CHURCH AND THE GIFTS OF GRACE. 29
second exclusion (vv. 20-22), so little does the deliverance
of all Israel exclude the idea that individual members may
remain unconverted, and fall under condemnation (note b).
But it will then be no longer the case, as at present, that a
small remnant of delivered ones shall stand opposed to Israel
in its majority rejected (ver. 7), but Israel as a people, accord
ing to the promise, will be converted and delivered.8

CHAPTER IX.
THE DOCTRINE OF THE CHURCH.
§ 92. The Church and the Gifts of Grace.
Of the Jews and Gentiles that have been called, there is
formed a new community, the Church of God, in which God
dwells by His Spirit, and which, in virtue of its really living
fellowship with Christ, forms His body (a). With a view to
the further upbuilding of the Church, her organism is fur
nished with a manifold variety of members, by means of the
different gifts of grace, among which prophecy is the most
important for this end (6). Along with this Paul mentions
the gift of teaching in its various forms, simple exhortation,
speaking with tongues, along with the gift of interpretation
8 Paul praises the wonderful ways of the divine wisdom (Rom. xi. 33-36),
which has made it possible that the sins of men, which seem to thwart the
plan of their salvation, must help directly to realize it in a yet more compre
hensive way, while the calling of the Gentiles has even now heen incorporated
with it. The temporary hardening of Israel has brought it about, that sal
vation has even already come from the Jews to the Gentiles ; and this must
finally only serve this end, that salvation will come back from the Gentiles
to the Jews, and thus the promise of the elect nation will be perfectly fulfilled.
Yea, finally, this method of fulfilment must contribute to the making known
more gloriously the divine mercy. Had Israel presently become believing,
then had they received the salvation, as God was bound by His faithfulness
to fulfil the promise to them (xv. 8). But now by their disobedience they
have put themselves on an equality with the former Gentiles, and forfeited the
fulfilment of the promise ; on the other hand, His simple mercy remains for
them, the mercy which has realized salvation to the Jew as to the Gentile in
spite of their disobedience (xi. S0-32 ; comp. ix. 23, 24), — even He Himself
exercises it on the ground of fidelity to His promise (vv. 28, 29).

30 THE DOCTRINE OF THE CHURCH.
and the gift of miracle-working faith (c). . If Paul mentions
also the gift of service and of government, that does not,
exclude the idea that the possessors of these gifts were com
missioned to use them officially ; the conduct of the apostle,
however, in reference to the organization of the churches,
does not seem to have been quite uniform throughout (d).
(a) The distinctions of the pre-Christian religious fellow
ships are removed by living fellowship with Christ (§ 90, a),
and thus over against those fellowships a new fellowship is
formed of Christians ; and this is expressly designated, 1 Cor.
x. 32, as the e/c/cXrjo-ia tov ©eov, consisting of Jews and
Greeks.1 This fellowship therefore belongs in a special sense
to God ; for it has come into existence through the fact that
God chose each individual ; and by the power to work faith
which He has given to the preaching of the word among
them, He called each, i.e. gave him entrance into the fellow
ship,2 and it consists clearly of such as have been consecrated
(§ 84, d) by the participation of the Spirit in baptism, or as
have become dytoi. But while the Spirit of God dwells in
all the members of the Church, and with Him God Himself,
He consecrates not only the body of each individual (1 Cor.
1 Although in the LXX. the national community of Israel is designated as
the IxxXwix simply (Acts vii. 38), and in conformity with this in the words of
Jesus, the particular fellowship of His disciples (§ 31, b), with Paul this name
scarcely corresponds with the idea that he saw in the Christian Church the
true Israel (§ 90, c). With him the expression ixxXncix does not designate
primarily the collective community, but, conformably with classical usage, it
is used for the national assembly (Acts xix. 32, 39, 41), the assembly of ' Church
members (1 Cor. xi. 18, xiv. 28, 35), as these are to be met with, in any definite
place (» jmst* oHxm inxXntria. : 1 Cor. xvi. 19 ; Rom. xvi. 5 ; comp. Col. iv. 15 ;
Philem. 2). Then a single congregation is called ixxX*<ria, as Jas. v. 14, i.e.
the collective body of Christians in any definite city (« ixxXmrlx h olax ¦>
YLofUSi? : 1 Cor. i. 2 ; 2 Cor. i. 1 ; Rom. xvi. 1 ; comp. i ixxXwrla QvxttxXnnxiuv :
1 Thess. i. 1 ; 2 Thess. i. 1 ; Col. iv. 16), or in a country (xl ixxXmrlxi rfj
TxXxrlx; : Gal. i. 2 ; 1 Cor. xvi. 1 ; comp. Gal. i. 22 ; 1 Cor. xvi. 19 ; 2 Cor.
viii. 1 ; 1 Thess. ii. 14 : l» tj? 'UvSxSx). Yet the expression already occurs to
denote the collective community of Christians (1 Cor. xii. 28). There is im
plied in the expression ixxXwtix nothing to designate the Christian fellowship
as such. ^ This takes place only by the addition of rcZ Qim,— an addition which
characterizes at times the single community (1 Cor. i. 2, xi. 16, 22 ; 2 Cor.
i. 1 ; comp. 1 Thess. ii. 14 ; 2 Thess. i. 4), sometimes the collective community
(Gal. i. 13 ; 1 Cor. x. 32, xv. 9), as a community belonging to God.
2 Hence Paul naturally looks upon all the members of the Church as elected
anJ called ; and, according to § 88, d, that by no means excludes the idea that

§ 92. THE CHURCH AND THE GIFTS OF GRACE. Si
vi 19), but also the Church herself (iii. 16; comp. Eph.
ii 21, 22) to be His temple, which, as such, is holy (ver. 17).3
By participation in the Spirit all the individual members
of the Church are, according to § 84, b, put into a real living
fellowship with Christ (1 Cor. i 2 : ¦>) iicic\i)(rla tov ©eov,
dyiacr/Jievot, iv XpicrTw 'Itjo-ov), and it depends on this directly,
according to Gal. iii. 28, that all who have put on Christ in
baptism (ver. 27) have put off all the distinctive marks of
pre-Christian religious fellowships, and are become one (comp.
vi 15). By this living fellowship especially all are equally
connected with a living centre, and so have become one
organism (crco/ia), in which each member stands in living
fellowship with every other, each member is serviceable to
the whole, and so also to each individual (Rom. xii. 5 : ol
•7ro\\ol ev traifid ia/iev iv XptGTw 6 Be «a0' e'h aXXijXcov
lieXrj).* But while Christ by this living fellowship rules each
individual by His Spirit, and thus makes use of their ccu/tara
for the performance of His own ends, they also may be desig
nated, 1 Cor. vi. 1 5, His members. As, now, the natural body
is a unity, and yet has many members, but all the individual
members, although they are many, yet form a single body ; so
they may yei fall away. Were a member of the Church to become guilty of
gross sins, or of persistent disobedience to the apostolic commands, then every
blessed fellowship with him is broken off (1 Cor. v. 11 ; comp. 2 Thess. iii. 14),
without there being at the same time any giving up of anxious efforts to bring
Him to repentance (2 Thess. iii. 15). Hence especially the rule meant by Paul
to have a disciplinary effect on the incestuous person (1 Cor. v. 5). That person
was eventually formally thrust out of the Church (vv. 2, 13) till he repented
(2 Cor. ii. 6-8).
3 For Paul also as for Peter (§ 45 a) the prophecy of God's dwelling in the
midst of His people (comp. Lev. xxvi. 11, 12) is perfectly fulfilled only in the
Christian Church (2 Cor. vi. 16) ; but Paul has explicitly realized for himself this
early apostolic idea by reflection on the possession of the Spirit by the Christian,
and he has thus set it in closer connection with his doctrine of salvation.
* By baptism, which transplants into this living fellowship, are all, Jews and
Gentiles, baptized into one body (1 Cor. xii. 13). In another way the organic
unity of the many is effected by the bread in the Lord's Supper, which trans
plants into fellowship with Christ (more exactly with the body of Christ broken
for us) (x. 17 ; comp. § 85, c, footnote 5) ; and from this side one may say that
Paul sees in the Lord's Supper, as he does also in baptism, a constitutive
moment for the true nature of the Church. But this way of looking at it is
nowhere else carried farther by the apostle, and therefore it is not fit to connect
the doctrine of the sacraments with the doctrine of the Church (comp. § 85, a,
footnote 1).

32 THE DOCTRINE OF THE CHURCH.
is it with Christ (xii. 12). He also has many members, but
these many members form but one body ; and thus far the
organic unity of the Church may be designated as the body
of Christ, whose members individual Christians are (ver. 27).s
(b) It is implied in the nature of the Christian Church,
that it must continually be extending externally more aud
more, and that in each individual member of it the new life
quickened on his reception, i.e. at his baptism, must be even
more perfectly being realized on all sides. In this respect
it is a field belonging to God, in which Paul and his fellow-
labourers work uninterruptedly, a building belonging to Him
on which they have continually to build (1 Cor. iii. 9). The
foundation-stone of this building has been laid once for all
by God (ver. 11), in that He has made Jesus to be the
Messiah, and therefore the corner-stone of the perfected
theocracy (comp. already § 38 c ; 5 0, a) ; but by the preaching
of Christ, which works faith and founds churches, it is being
ever afresh laid as the foundation of each individual church
(ver. 10; Rom. xv. 20; comp. Eph. ii. 20). Every advance
of the Church in its extension, or in the development of her
life, is, following out this idea, an upbuilding (oltcoBo/j,.] : 1 Cor.
xiv. 12, 26 ; 2 Cor. x. 8, xiii. 10 : olxoBo/ieiv : 1 Cor. xiv. 4).6
As, now, the founding of the Church is brought about only in
this way, that God by His Spirit works in the apostles the
gifts of grace needed for the preaching of the gospel which
works faith (§ 89, c), so its upbuilding also can be brought
about only by a similar working of God, and this similarly
6 In our Epistles Christ is not yet expressly designated the head of this body ;
for when, in 1 Cor. xi. 3, He is spoken of as the head of the man, that desig
nates only His lordship generally as our "Head." And this is the result of
that xvpiirns, which He has won by His death (§ 76 a ; 81, 6). But this is not
explicitly applied to the Church herself as such. But that, in opposition to
the later Epistles, Christ is here presented as the Spirit animating the body, as
has been often asserted of late (yet comp. Pfleiderer, p. 374 [E. T. ii. 103]),
cannot certainly be proven. On the other hand, the idea is already indicated
(2 Cor. xi. 2) that the Church is Christ's bride, and it is the task of the apostle
to present her to Him as a chaste virgin (with a view to the marriage union
with her at His coming) (comp. Rom. vii. 4 : ,U ri yiAelx, i^xs Mpm, scil.
xvfyi). 6 This biblical expression has become so common to the apostle, that, without
thinking of its origin, he transfers it to the advancement of the Christian life
in the individual (1 Cor. viii. 10, xiv. 4, 17 ; 2 Cor. xii. 19 ; Rom. xiv. 19,
nv. 2 ; Eph. iv. 29 ; comp. § 86, d).

§ 92. THE CHURCH AND THE GIFTS OF GRACE. 33
comes from the Spirit, which the individual member of the
Church has ; and He is manifested in this, that He gives to
each individual a gift for the benefit of the Church (xii. 7).
These gifts of grace (xapicriiaTa : vii. 7; Rom. xii. 6;- comp.
Eph. iv. 7), i.e. capabilities, which the one Spirit gives (1 Cor.
xii. 4, 11), or in which the one gracious gift of the Spirit is
specialized according to the various positions of the individual,
will be very manifold, corresponding to the nature of the
organism (crcbfia). For it is of the nature of an organism to
have not only a uniform connection with a living centre
(note a), but a vigorous diversity of members (vv. 14, 19, 20),
each of which has its special activity (Rom. xii. 4)7 But
the single object of all these gifts, with the exception of the
apostleship (1 Cor. xii. 28), is the upbuilding of the Church
by means of them : irdvra irpo% oiKoBofirjv yeveadm (xiv. 2 6).
In particular is this the object of irpocjyrjTeia (xiv. 3, 4),
which appears (xii. 28 and Rom. xii. 6)- to be the highest of
all the gifts next to the apostleship (comp. 1 Thess. v. : 2 0).
The gift of trying the spirits seems to have been as a rule
connected with the gift of prophecy (1 Cor. xiv. 2 9) ; and it,
too, stands forth as a special gift (xii. 10), and (1 Thess.
v. 21) is. in a certain sense required of the whole Church.
It had to do with determining whether .the higher inspiration
which filled the prophets was of divine or of daemonic origin
(2 Thess. ii. 2, and therewith § 62, d).8
(c) Near to the prophets stood the teachers (1 Cor. xii. 28),
7 The ultimate author of these gifts is naturally God Himself, who has given
to each (1 Cor. iii. 5), and ever according to the measure of faith (Rom. xii. 3),
and now works the various powers effectual in each (1 Cor. xii. 6 : hip ynpxra),
by which service is done to Christ as the one Lord (ver. 5 : 'Sixxnixi), whose
dearest interest is the upbuilding of the Church. But because they are com
municated, by His Spirit (Gal. iii. 5 : I liri%apiiywii v/iiv <ro irnvpix xxi inpyut
osmipisis it iftTi), these gifts are called ¦rnuftxnxx (1 Cor. xii. 1, xiv. 1, 37 ;
comp. § 84, a, footnote 3). There is hereby no distinction between natural gifts
and gifts of miracles in the narrower sense. All these gifts are simply gifts
of a higher source, even though in their distribution to individuals regard is
had in general to their natural aptitudes and susceptibility.
8 The 'content of the prophetic word may be for reproof (1 Cor. xiv. 24, 25),
exhortation, comfort (ver. 3), and instruction (ver. 31) ; the essential point
about it is that it results from an impulse of the Spirit (ver. 30 : ixt xxxi*
axaxxXvtperi). The prophet nevertheless ha3 his spiritual life, when quickened
by the Spirit . of God, so far under his own control, that he can cease speaking
when another begins to prophesy (w. 30-32), and this the apostle explicitly
VOL. IL C

34 THE DOCTRINE OF THE CHURCH.
who were moreover capable, without special inspiration of tho
Spirit, to instruct the Church (xiv. 26 : BtSaxv; Rom. xii. 7 :
BiBao-KaXia). Their words would be, then, according to 1 Cor.
xii. 8, along with the Xoyo? ao<f>ia<; (see footnote 8), the Xoyo?
ywao-ew?, as also, xiii. 2, yv&cri? stands along with the know
ledge of fivo-Trjpta ; yet XaXelv ev yvdxrei is distinguished from
XaXelv ev BiBaxf), xiv. 6, and hence it appears to have been
a sort of instruction which opens up a knowledge of the
saving truths which goes deeper than the ordinary instruction.
Just so (Rom. xii. 8) exhortation appears alongside of prophecy,
and it therefore contains within itself a moment peculiar to
the prophetic word (1 Cor. xiv. 3, 31), only that it, too, was
exercised, not on the ground of a special impulse imparted
by the Spirit, but on the ground of a general capacity wrought
by the Spirit. The speaking with tongues, so highly prized
at Corinth, was, according to incidental hints of the apostle
(1 Cor. xiv.), a prayer uttered in a state of ecstasy (irvev-
fiaTi: vv. 2, 14), quite incomprehensible to the hearers
(vv. 2, 7-11, 16), which therefore consisted of disconnected
exclamations, perhaps even of inarticulate sounds (comp.
especially ver. 9), by which the tongue, moved by the Spirit,
appears to be alone active (XaXelv yXaaatj : vv. 2, 4, 18, 27 ;
Bia -rijs yXwcro-^s: ver. 9; ev yXdao-r}-. ver. 19).9 Sometimes
requires by way of commandment (ver. 33). Also, not more than two or three
prophets are to come forward in succession in the Christian assembly (ver. 29).
Along with XxXii* h •xpa^nnix Paul mentions (1 Cor. xiv. 6) also XxXsTn it
uvroxxXv-tyu, and he similarly distinguishes xtoxxXv^iv exuv from ^xXpo*
tX"' (ver. 26) ; and this latter can be nothing else than a sort of prophetic
speech in poetic form, just like the former. No doubt that prophetic speech,
rests on an xiroxxXv-fyis (ver. 30) ; but Paul seems here to be specially thinking
of the revelation of /ivrnpix, the knowledge of which is also mentioned (xiii. 2),
along with prophecy, as something special. This knowledge of the mysteries
revealed by God through His Spirit (ii. 10) is now, according to vv. 6, 7, the
substance of the Christian iroipia (comp. Eph. i. 17) ; and so it may be called the
xiyss irmplxs, mentioned among the gifts of the Spirit in xii. 8, which discloses
these mysteries to the Church, and is not the simple exposition of the ele
mentary truths of the faith (Pfleiderer, p. 233 [E. T. i. 235]). According to
1 Cor. ii. 9, Paul includes therein mainly eschatological mysteries, such as
xv. 51 ; Rom. xi. 25 ; and he seems thereby to have distinguished prediction
in the narrower sense from prophecy, because in the latter it is the formation,
in the former it is the whole contents as well, which springs from anxxXv^n.
9 There are different forms of the gift of tongues (y'm yx*,<r<r£, : xii. 10, 28 ;
AxXtT, yximxis : xii. 30, xiii. 1, xiv. 5, 6, 23, 39 ; comp. Acts x. 46, xix. 6 ;
yxitcxi "ix"' • 1 Cor. xiv. 26), of which doubtless one may find an indication in the

I 92. THE CHURCH AND THE GIFTS OF GRACE, 35
the gift of the interpretation of tongues was joined with it
(vv. 5, 13, 27, 28) ; in particular, one who spoke with tongues
seems to have understood another speaking with a tongue
(ver. 1 6). Yet the ep/iyveia yXaxrcr&v is presented as a special
gift (xii. 10, 30). On this account the apostle will allow
the exercise of this gift in the Church assembly only when
an interpreter is present, and even then only in restricted
measure (xiv. 27, 28). Among the practical gifts (xii 9),
the most important was the gift of ttIo-ti<;, i.e. of a miracle-
working confidence on God (§ 82, c, footnote 10), and
this, xiii. 2, is characterized as removing mountains (comp.
Matt. xvii. 20). From these there are distinguished also the
yapio-fiaTa la/iuTcov, i.e. the gifts of healing diseases of
different kinds, or in different ways, and the evepyrj^ara
Svvd/ietov, by which we are no doubt specially to think of
the casting out of devils (comp. also Pfleiderer, p. 230 [E. T.
i 231]). But as these both appear (xii. 28-30) without the
gift of faith, and, vice versa, the gift of faith (xiii. 2) without
them, it is suggested that only the different forms of the
faith which works miracles is seen in them.
(d) One activity of the gift of service (Rom. xii. 7) was
at any rate helps (dvTiXijyfret'i : 1 Cor. xii. 28), with which
was connected the fieTaBiBovat and the iXeelv (Rom. xii. 8),
if it is not to be referred exclusively to almsgiving and the
care of the sick. Finally, Paul names, 1 Cor. xii. 28, the
gift of Church leadership {KvBepvrjo-ei<i), if, to be sure, all
irpoio-Tafievoi, (Rom. xii. 8), and those who in different rela
tions were to preside over the whole, could not exercise these
gifts. That Paul regards service and government as gifts of
the Spirit, does not of itself naturally exclude the idea, that
those so gifted were entrusted even officially with the corre
sponding duty. If Paul with Barnabas appointed elders
(Acts xiv. 23) in the churches founded on their first mis
sionary journey, where, on account of the dative, one can
scarcely think of their simply taking the lead in the election
distinction between trpairsix^xi and ^xXXsiv (ver. 15). To the unlearned or the
heathen, one speaking with tongues seemed light as a visionary (ver. 23 ; comp.
Acts ii. 13). To speak with tongues could be of service only for self-edification
(xiv. 4) ; but to the Church it brought no fruit of edification (ver. 17), and it
was at most a m/tiTon for the non-Christian (vv. 21, 22).

36 THE DOCTRINE OF THE CHURCH.
of the congregation, and there is no need to do so according to
x. 41, then it has no doubt to be considered that, that journey
was not undertaken by him independently, and that those
churches continued even in other relations dependent on. the
mother Church (Acts xvi. 4 ; comp. § 43, c, footnote 2). In
the churches of Galatia and Corinth we find no trace of
officials leaders (nor also 1 Cor. xvi. 1 5 ; comp. Pfleiderer, p.,
231 [E. T. i 232]) ; even the disorders which had crept into
the latter, and the way the apostle never makes their leaders
responsible for them and for their removal, absolutely ex
clude the existence of such. On the other hand, the Mace
donian churches appear to have had official leaders and
helpers (1 Thess. v. 12: irpoio-Tdp.evoi; comp.. Phil, i 1 :
etrio-Koirot xal Bid/covoi), and in the seaport city of Corinth
we find (Rom. xvi. 1) a deaconess. 1 Cor. xiv., mention cannot
he made simply of a peculiar office of teaching.
§ 93. Church Duties.
If the diversity of gifts is to co-operate beneficially, there is
need of Christian modesty, which continues conscious of the
place of each single gift in the organism of the Church, as also;
of the relative value of the gifts generally, and which is rooted
ultimately in humility (a). But the first most fundamental
Christian virtue continues to be love to the brethren, and
towards all men, and even towards enemies (&). One special
exercise of Christian love is required by the difference of
opinion as to partaking of flesh offered in sacrifice to idols,
as also about the exercises of self-restraint, and practices
which the apostle held to be indifferent, but which were to
.a portion of the Church matters of conscience (c). Here.
the apostle requires that one in his different actions ac
knowledge his reciprocal obligations, and that he who feels
^himself free, shall in self-denying love give up that freedom
in order that he may give no offence to the weaker
^brethren (d).
(a) From the variety of endowments, it arises as the first of
•Christian duties, that no one thinks more highly of himself
than he ought to think ; that each keeps in due restraint his
estimation of himself (Rom. xii 3; comp. 1 Cor. iv. 9)- and

§ 93. CHURCH DUTIES. 37
that, on the other hand, the measure of honour be given to
each which belongs to him according to his gifts and his
position in the Church (Rom. xii. 1 0, xiii. 7 ; comp. Phil. ii.
3 ; Eph. v. 21). As the organism of the Church requires the
smaller gifts as well as the higher, no one is to despise the
value of the gifts given him (1 Cor. xii. 15-18), and no one,
moreover, is to despise those who have received smaller gifts
than himself (vv. 21-26). No one is to seek to be more highly
gifted than he is, no one is to aim at high things (Rom. xii.
16). Above all things, no one is to over-estimate the value
of his own gifts ; for without love, which puts them entirely
at the service of the Church, and turns them to the best
account, they are all worthless (1 Cor. xiii. 1-3) ; they may
even become dangerous, if they puff up the individual (viii. 1 :
jj yiwo-t? rpvcriol). They are all, moreover, transitory (xiii. 8),
because they are only imperfect, and therefore cease when
the perfect comes (vv. 9-12). Christian modesty, however,
grows out of humility, which will not be wise in its own con
ceits (Rom. xii. 16 ; comp. xi. 25), which does not imagine
itself to be something (Gal. vi. 3), which knows that it has
nothing it has not received (1 Cor. iv. 7), and that the entire
gracious institution of Christianity is planned to exclude every
ground of human boasting (Rom. iii. 2 7 ; 1 Cor. i 2 9, iii. 21;
2 Cor. x. 1 7). Thus humility is here, as in the teaching of
Jesus and of Peter (§ 25, d; 47, a), one of the two cardinal
virtues, only that it is here presented in the form of modesty,
as a duty to the Church.
(&) If the gifts are transitory, love in its very nature is, on
the other hand, imperishable (1 Cor. xiii. 8). If the gifts
may through misuse become dangerous, it is, on the other
hand, implied in the very nature of love that it is directed
for the advancement of spiritual life in others (viii. 1 : f/ dydirrj
oiKoBo/iel ; comp. xiii. 4 : oi cpvaiovTai). If gifts without
love are worthless, then this love must be the rule for striving
after higher gifts (xii. 31, xiv. 1, 39); those gifts are to be
considered the highest which contribute most to the advance
ment of the Church (comp. 1 Cor. xiv., especially vv. 5, 12).
In this relation love is, so far, more valuable than faith and
hope (xiii. 1 3) ; for these, so far, have significance for the
individual life of the Christian, but the former for the life of

38 THE DOCTRINE OF THE CHURCH.
the Church.1 Love is the source of all the virtues (vv. 4-7),
the first-fruits of the Spirit (Gal. v. 22), by which, therefore,
faith, which conditions participation in the Spirit, proves itself
effectual (ver. 6). Love, and that unfeigned (2 Cor. vi. 6),
stands therefore first, Rom. xii. 9, among all the exhortations,
and comprehends them all (1 Cor. xvi. 14). By this is meant,
in the first place, brotherly love (Rom. xii. 10: r) $iXaBe\(pia
f\ eh dXXrjXov<;; comp. 1 Thess. iv. 9, 10), i.e. love towards
fellow-believers (Gal. vi. 1 0) ; for, on account of this love,
which binds them to each other, the Christians call themselves
brethren (§ 83, a, footnote 2). It is preserved by unity of
views (1 Cor. i. 1 0) and of effort (Rom. xv. 5 ; 2 Cor. xiii.
11: to aiTo <ppoveiv), in particular by uniform concern for the
best interests of others (Rom. xii. 1 6) ; and this establishes the
peace of unanimity (1 Cor. xiii. 11), and wards off divisions
(1 Cor. i 10, xi. 18, xii. 25). It is shown in mutual sympathy
(1 Cor. xii. 26 ; Rom. xii. 15), in active helpfulness (Rom. xii.
13, xvi. 2), and this Paul expressly requires by his collection
for Jerusalem (1 Cor. xvi.; 2 Cor. viii. 9 ; Rom. xv. 25-28),
and in intercession (2 Cor. ill; Rom. i 10, xv. 30). But,
according to § 62, b, it is to be extended to all men. Hence
Paul exhorts to keep peace with all men, so much, and so long,
as it is possible for us (Rom. xii. 18); to it, according to
§ 25, c, 47, a; 56, d, meekness belongs (Gal. v. 23 ; comp.
vi. 1), which does not grow bitter on account of the wrong
another has done to us (oi irapo^vveTat), but imputes not the
evil (1 Cor. xiii. 5) ; further, it seeks not to revenge itself, but
to overcome evil with good (Rom. xii. 19-21), and to bless
the persecutor (ver. 14; 1 Cor. iv. 12, 13; comp. Matt. v.
44). Love in its very nature is long-suffering (1 Cor. xiii. 4;
1 Thess. v. 14: {la/cpodvpel ; comp. Gal. v. 22 ; 2 Cor. vi. 6 :
i Thus Paul comes, as in the Epistles to the Thessalonians (§ 62, 6), agreeing
with the teaching of Jesus and the early apostles, to declare love to°be the
highest among the Christian graces. But as he here expressly shows the ground
of its superiority, he proves that, according to Rom. xiii. 8-10, love is the ful
filling of the law (§ 87, d, footnote 8), in so far as it does no ill to one's neighbour
(ver. 10), and therefore the will of God as expressed in the law, which is
directed to this end, that no wrong happen to one's neighbour (ver 9) is
fulfilled in this, that one feels bound to mutual love continually, and this duty
he believes never to be fully discharged (ver. 8). Just so, according to Gal v
13, 14, is love on the positive side the fulfilling of the law, in so far as one is
drawn by it to serve another.

§ 93. CHURCH DUTIES. 39
fiaKpoBvfiia) and gracious, so that it anticipates all with well
doing (Rom. xii. 17; 1 Cor. xiii. 4 : xprjcrTeveTai, ; comp. Gal.
v. 22; 2 Cor. vi. 6 : xprjo-TOTris:), as the divine love does
(Rom. ii. 4). The symbolic expression of brotherly love is
the holy kiss (<j>iX7)fia ay tov : 1 Cor. xvi. 2 0 ; 2 Cor. xiii. 1 2 ;
Rom. xvi. 16 ; 1 Thess. v. 26 ; comp. § 47, a).
(c) Special difficulties to the life of the Church arose partly
from differences transmitted from pre-Christian times in the
opinion about certain questions, which the one held to be matters
of indifference, while the other assigned to them a religious
significance. One point of this sort was the partaking of meat
sacrificed to idols, in which the one saw defilement as from
idol-worship, because they could not get quit of the idea, that
the gods of the heathens, which were worshipped by idols,
were really deities, even though false and subordinate (1 Cor.
viii. 7 comp. with vv. 4-6); while the other ate the flesh
without scruple.2 Just so were there some in the Church
who, from ascetic grounds, believed they ought to forego the
use of all kinds of flesh and wine (Rom. xiv. 2, 21), and who
considered themselves bound to keep sacred certain days
(apparently fast days) (ver. 5). Paul designates them as
weak in faith (ver. 1), because their confidence in the salva
tion given in Christ was not strong enough for them to
acknowledge that the possession of salvation could not be
endangered by such things. He started from the funda
mental principle that neither the use nor the denying oneself
any food, which, like the organ for which it is appointed, is
transitory (1 Cor. vi. 13), can determine the worth of a man
before God (viii. 8). He knew that the kingdom of God does
not consist in eating and drinking (Rom. xiv. 17), and hence
* The decree of the apostolic council had no doubt forbidden the partaking of
flesh offered in sacrifice to idols ; but this conclusion partly had no validity in
the missionary territory of Paul (§ 87, 5), and partly its original intention was not
meant for the regulation of conduct in mixed Christian Churches. When the
apostle, starting from the idea that the gods of the heathens were daemons, but
not real deities (§ 70, c), along with all who had this knowledge (1 Cor. viii. 1,
4, 10), could regard the tfiuXiturn not as flesh consecrated to a deity (1 Cor. x.
19 ; comp. viii. 4), but only as common food (viii. 8), which, like all food, is the
gift of God (x. 26), he therefore did not at all come into conflict with tho
apostolic decree, as it by no means declared the partaking of flesh sacrificed to
idols as sinful in principle, but had only enjoined abstinence for the sake of the
synagogue (§ 43, c).

40 THE DOCTRINE OF THE CHURCH.
he agreed, with those who were confident, to regard everything
to eat, and every day, as alike (vv. 2, 5). He is persuaded
that in itself no food is unclean (vv. 14, 20), but each is alike
good, so soon as it is taken with thanksgiving towards God
.(1 Cor. x. 30, 31 ; Rom. xiv. 6); and he hence, in this rela
tion, decisively makes good the fundamental principle that all
things are lawful to the Christian (1 Cor. vi. 12, x. 23 ; comp.
iii. 22). But he likewise expressly acknowledges that for
those who regarded anything as unclean, it is unclean (Rom.
xiv. 14), because he cannot eat it without having his weak
conscience (conscientia consequens; comp. § 69, a) stained with
the consciousness of guilt (1 Cor. viii. 7). If he now eat,
notwithstanding that his conscience takes offence at the
indulgence (Rom. xiv. 20), then this act, not proceeding from
the assurance of faith, is sin, by which he falls under the
divine condemnation (ver. 2 3) ; and any such act condemned
by conscience must, while it wounds him in the deepest roots
of his religious life (1 Cor. viii. 12; comp. ver, 10), tend
directly for him to destruction (viii. 11; Rom. xiv. 15, 20).
The existing difference of view cannot accordingly be removed,
and Paul only desires that each be thoroughly persuaded
(Rom. xiv. 5) in his own mind (vovi), which, according to
§ 86, b, is the seat of those different ideas, so that he wavers
not hither and thither doubtfully (ver. 23), and whatever he
decides on keeping, he may employ it in the service of Christ
(vv. 6, 7).
(d) If, accordingly, the settled differences of opinion in the
Church could not assuredly be removed, then, according to
note I, it was required in this connection to make brotherly
love the highest law for one's conduct (Rom. xiv. 15: /tara
dydiT7]v TrepnraTelv), and to ask how one can best care for the
peace of the Church and the advancement of others (ver. 19).
It is now connected with this in the first place, that the
stronger, i.e. the more liberal-minded, despise not the weaker
regarding his scruples; and, again, that the latter do not
condemn the former, as one who, by his freer conduct, has
forfeited salvation (vv. 3, 10). Both parties are to receive
each other in brotherly love (xv. 7), without the stronger sub
jecting the scruples of the weaker to his criticism (xiv. 1).
But the stronger has thus a special duty of love to discharge;

§ 94. THE CHURCH AND REGULATIONS OF THE NATURAL LIFE. 41
for to him alone is the matter in dispute a matter of indiffer
ence ; he alone can give up the indulgence which he holds to be
permitted without surrendering in any way his conviction (xiv.
2 2), and without forfeiting anything thereby in the eye of God
(1 Cor. viii. 8). But now love requires that he give no offence
to the brother (1 Cor. viii 9, 13, x. 32 ; Rom. xiv. 13, 21),
i.e. does not seduce him to an act contrary to his conscience,
which may bring him into condemnation. Were he to mis
lead him by his freer conduct to similar conduct, without auy
change on his convictions in their deepest ground, then that
is only an apparent advancement of the weak brother (1 Cor.
viii. 1 0), it is in reality his ruin. He will be required, there
fore, in certain circumstances, for the sake of another's
conscience, to give up an enjoyment in itself lawful (1 Cor. x.
28, 29) ; in this case tlie self-denial will be to him morally
praiseworthy (Rom. xiv. 21). This has also to do with
bearing the infirmities of the weak (Rom. xv. 1 ; comp. Gal.
vi 2), and not to please oneself, regardlessly maintaining his
more free convictions, but to please one's neighbour while he
helps him in his Christian life (xv. 2; comp. 1 Cor. x. 33).
True love seeks not its own (1 Cor. xiii. 5), but that which is
another's (x. 24 ; comp. Phil. ii. 4).3
§ 94. The Church and the Regulations of the Natural Life.
The apostle declares the existing higher powers, as such, to
be of God, and regards only the going before heathen tribunals
as unworthy of Christians (a). The Christian, also, in the
existing relation of slavery, is to see an ordinance to which he
is to submit with real liberty as a servant of Christ, and from
which therefore he is not to withdraw himself, even if an
opportunity to do so is presented to him (b). Although the
husband and the wife, in their religious relation to Christ,
stand on a footing of perfect equality, yet, in virtue of God's
3 Paul can, for this, point to his own example, while he became to the Jews a
Jew, to the heathen a heathen, to the weak, weak, making himself a servant to
all, that he may win all (1 Cor. ix. 19-22 ; comp. § 87, 6). While the apostle
bases the demand on the liberal-minded directly on this example, it is very clear
that his treatment of this question was influenced by the same spirit as was the
conclusion of the apostolic council (§ 43, c), though this last was also in tho
first place decided bv other relations and for other interests.

42 THE DOCTRINE OF THE CHURCH.

appointment grounded on creation, the wife continues subject
to the man (c). It is an acknowledgment of this position
of the woman, that she does not lay aside her head-dress in
the public assembly, as that head-dress is the symbol of her
submission; and in the Church assemblies she is not to speak (d).
(a) The Christian community could not lead a life quite
apart by itself ; it found itself in the midst of a world, from
which they knew themselves in their innermost being with
drawn, yet with which they were most intimately connected
by the ties of manifold relationships and ordinances of life.
According to the fundamental principle, that the Christian
should abide in the relations in which his calling found him
(1 Cor. vii. 17, 20, 24; comp. § 87, 5), he was not to rend
asunder the ties that bound him to the ordinances of his
natural worldly life ; he ought rather to regard the fact that
the calling came to him in a definite relationship of life, as a
requirement of God to fulfil God's commands in the ordinances
of that relationship (ver. 19).1 The first application of this
fundamental principle took into view the existing State insti
tution, to which Paul already, according to § 63, d, ascribed a
high significance. Peter had also put this under the protec
tion of a divine command, which requires subjection to human
ordinances. Paul goes a step farther. He declares the
existing higher powers, as such (a I ovtrai, scil. itjovcuu), to be
expressly ordained of God, to resist which, instead of being
subject to themes to incur the judgment of God (Rom. xiii
1, 2). But it is a divine institution, chiefly in so far as the
higher power, as the servant of God, prescribes praise to the
good-doer and punishment to the wrong-doer; as to it, even in
behalf of this enforcement of right, the sword, and therewith
the power of life and death, has been entrusted (vv 3 4)
But herein also is it the servant of God, that it has the task
of collecting custom and taxes, and of laying them out for the
common weal, as \eiravpy6,, i.e. as one to whom public duties
have been entrusted (vv. 6, 7). On this account also must
alsoPdeUmanUdsf»Vteb '* ^ ^n f^*™ to a11 1™ ordinances as Peter
Sni eve^v 2 emt , G°d* a°fi°rding t0 § 47' 6' and ttos he rTOs
ChTrian r Ltwi T? m *™°^°™y ™y, in the name of the new
Christian piinciple, the existing ordinances of the natural life or to mix the
specific ends of the life of the Christian community with hemes oT^ocni
reformation foreign to it, and thereby to compromise those ends!

§ 94. THE CHURCH AND REGULATIONS OF THE NATURAL LIFE. 43
obedience be given to him for conscience' sake (ver. 5), and
dutiful homage (ver. 7). This complete acknowledgment of
the existing higher powers does not prevent Paul from
declaring it unworthy of Christians to bring their civil
disputes before heathen tribunals (1 Cor. vi. 1-8).8 It
cannot appear to be a contradiction to this, that (heathen)
powers, as the servants of God, exercise the administration of
civil justice ; and it is not to be overlooked that in that case
the Christian, in virtue of the magisterial institution appointed
by God, is subjected to their judgment, while in our case of his
own accord he subjects himself to that judgment. Wherever
Government acts as God's servant, the Christian has to obey
for the sake of God, even when its judgment is not according
to right ; but when he of his own accord calls it in, he himself
ascribes to it a value which it cannot claim for itself.
(&) A specially important application of the principle just
announced takes place in reference to the relation of slavery.
If he, who has been bought with a great price from his
former condition of slavery (§ 80, c), is not to become a slave
of men (1 Cor. vii. 23), the demand might seem to be therein
implied, that one should withdraw from any such relationship
that is unworthy of a Christian ; were the relation of master
and slave to cease in the fellowship with Christ (Gal. iii 28 ;
1 Cor. xii. 13), then the slave who had become a Christian
might believe himself emancipated by the gospel itself. But
here the rule applies, that the slave, in the fact of the existing
relationship of slavery, is to see God's demand that he fulfil
his Christian duties by obedience, according to the rules of
that relation. He is therefore to entertain no scruples about
remaining as a slave, if as a slave he was converted; but
even if an opportunity is given him to become free, he is
2 It is even bad enough when Christian brethren allow matters to come to
the deciding of rights one with another generally, as this implies that the one
party has wronged or robbed his brother, and that the other, instead of suffering
wrong for the sake of peace, has commenced a lawsuit (vv. 7, 8). But it is
unworthy if one carries such a suit before unbelievers, as though no Christian
brother were wise enough to decide such a case by arbitration (w. 5, 6).
Christians, however, who are called to judge the world and even angels, thereby
judge themselves unworthy to decide rights in these small earthly things (vv.
2, 3), and put those in the chair of judgment whom they otherwise regard as so
very much below them (ver. 4), and who by nature are fSuui (ver. 1), and
therefore little suited to be judges over them.

44 THE DOCTRINE OF THE CHURCH.
himself to prefer to fulfil his Christian calling in the condition
in which that calling found him (1 Cor. vii. 21). Even as a
slave, if he has become a Christian, he is Christ s freedman,
i.e. one led by Christ to true freedom ; while as a Christian
even if he become free, he remains Christ's slave (ver. 22)
The opposition of slavery and freedom in the relationships of
the earthly life is, for the Christian, removed by the higher
unity of real bondage and freedom; it is for him a thing
relatively unimportant, as he has to serve Christ with true
freedom in that condition, by fulfilling the duties which the
existing rules lay on him. To have in view any removal in
principle, or any transformation of the whole relationship
throuo-h the advancing dominion of Christianity, could not
possibly come into the apostle's mind with his expectation of
the nearness of the Parousia.
(c) In living fellowship with Christ there is removed not
only the distinction of pre-Christian religions and of natural
social classes, but also the distinction of sexes (Gal. iii. 28);
but this removal, it is self-evident, applies only to the religious
territory, or to the relation in Christ in which one is equal to
another, because each is equally dependent on Christ alone.3
For the social position of the two sexes to each other, Paul
continues to abide by the relation of dependence on the part
of the woman, arising from the original law of creation. The
woman was created from the man, and this not incidentally,
but because she was created for the sake of the man (1 Cor.
xi. 8, 9 ; comp. Gen. ii 18-22). Hence the man alone was
created after the divine image immediately, and wears the
likeness of God's lordly authority given him, Gen. i 26
(ver. 7 : elicaiv ical Boga ©eov) ; while there appears in the
woman but the reflection of this lordly authority (17 yvvy
Boga dvBpcsi), inasmuch as all she is, she is only through the
man ; all the power she has in the house, she but receives from
3 To be sure, Paul in a certain sense acknowledges also a natural equality of
both sexes, by which each equally requires the other, and neither therefore is
simply independent of the other ; and he states explicitly that this equality
continues in the Christian state also (h xvpia : 1 Cor. xi. 14). For the woman
was created from the man, and the man, again, is ever born from the woman ;
both rest therefore upon a divine ordinance (ver. 12 : tx ¦xxnx ix roi @uu), by
which the man can be without the woman as little as the woman can be without
the man (ver. 11).

§ 94. THE CHURCH AND REGULATIONS OF THE NATURAL LIFE. 45
him, and exercises in his name. It now follows from this
that the man is the head (ver. 3 : Ke<pdXij) of the woman, the
woman is simply subject to him. If it is said, in the context
that Christ is. the head of the man (§ 92, a, footnote 4),
naturally it is not meant thereby that He only indirectly,
and by the intervention of the man, is the head of the woman,
and that her relation to Christ also is different from that, of
the man ; but it is only thereby pointed out, that the man,
therefore, has no absolute dominion over the woman, but that
he too is simply dependent on Christ, and is bound to exercise
his lordship only according to His will.
(d) The relation of the two sexes to each other is realized
completely only in marriage, and the apostle in these state
ments has mainly in his eye the married woman and her
husband ; but he refers to the same thing also in questions
which do not relate to marriage at all, or not exclusively,
and which we have hence now to look at. The prescribed
covering a woman's head with a veil, Paul regards as a symbol
of authority (e^ovcria) which the man has over the woman,
according to note c (1 Cor. xi. 10). And hence, while the
man is not to cover his head, because he would thereby deny
the lordly authority given him by God, by assuming the
token of subjection (ver. 7), yea, while he would thereby
dishonour his head (ver. 4), the woman would, on the otlier
hand, dishonour her head by uncovering (ver. 5). A healthy
feeling of decorum declares against this baring of the head
(ver. 13 : irpeirov eariv), and this on the ground of a natural
law, which has given the woman her long hair as a sort of
natural covering (vv. 14, 15).4 If the apostle, in dealing with
* For the same reason long hair is regarded as a shame to the man, but an
honour to the woman (vv. 14, 15). The cutting of the hair characterized the
shameless courtesans (ver. 5). If the woman will lay aside the veil which
covers the head, she may also lay aside this natural veil ; and the latter,
according to all feeling of propriety, is regarded as a shame, and so also is the
former (ver. 6 : ulirxp'' tern), by putting the wife on a level with the courtesan
(ver. 5). It is peculiar to this method of arguing in particular, that the
apostle puts the covering of the woman's head in the twofold point of view, a
sign of dependence on the man, and also a sign of shamelessness. The desire
for freedom is at the same time to him a rejection of natural modesty ; only by
subjection to the husband is the honour of the wife secured, — the relation of
subjection in marriage can be despised only in the interest of shameless
harlotry.

46 THE DOCTRINE OF THE CHURCH.
this question, speaks of a public appearance of women in the'
Church assemblies, at which they prayed or uttered prophetic
words in public, without expressly condemning it (vv. 5, 13),
he did so only for this reason, that with the veiling of the
head there required, any such public appearance was even
a priori excluded. On the other hand, he expressly declares
(xiv. 34) that, according to ordinary Christian custom, the
woman had to be silent in the Church assembly (ver. 36).
To speak in the church contradicts as much the natural
feeling of propriety (ver. 35 : alo-%p6v ecmv) as it does the
subjection of the woman to the man required, Gen. iii 16
(ver. 34). For he who speaks or prays in public is, at least
for the time, the leader of the Church assembly (comp. § 41, d),
he rules it ; and as there are men also in it, the natural
subjection of the woman is thus thereby inverted.5

§ 95. Marriage.
Fleshly intercourse of the sexes, apart from marriage, is
not a matter indifferent, but a misuse and a dishonouring of
one's own body (a). If the apostle regards marriage, in
opposition to the prevailing unchastity, as the institution
appointed by God for the satisfying of fleshly desire, he
thereby by no means excludes any higher honouring of it, as
a fellowship of relationship with God concluded in Christ (&).
Existing marriage is not to be dissolved, and, wherever a
separation has occurred, the possibility of a reconciliation is
not to be destroyed by a second marriage, and least of all on
the part of the Christian in the case of mixed marriages (c).
Paul for himself, from ascetic grounds, in view of the near
approach of the end, prefers to be unmarried ; but he regards
marriage as not only allowable, but as in the circumstances
even enjoined (d).
(a) It was one of the most difficult tasks in reference to
fleshly relationships to make Gentile Churches understand the
¦ \*t 6T!f Und6r tae «xcuse of *fcing questions, that they may receive
instruction thereon, are they to utter a word in the assembly. If thev wish to
getmstiuction, their home [is the natural place for that; they may "there ask
their own husbands ver. 35), by which the apostle no doubt presupposes that,
mease their husbands cannot answer these questions, they may obtain advice
in the Church assembly.

§ 95. MARRIAGE. 47
right way of looking at iropvela, i.e. the fleshly intercourse of
the sexes outside marriage. This, by the Greeks and Romans,
was regarded as a matter indifferent. Hence the apostolic
council (Acts xv. 20, 29) had already required of the Gentile
Christians abstinence from fornication (§ 43, c), because it
stood for them mainly on the same line with those forms of
abstinence which only Jewish customs required. It is clear
from 1 Cor. vi. 12, 13, that even at Corinth there was as yet
an inclination to excuse the tendency to fornication, so deeply
rooted, by ascribing to it a character of indifference. Paul
therefore declares with much emphasis that fornication net
less than adultery and unnatural fleshly lusts exclude from
the kingdom of heaven (ver. 9), and places it thus quite on
a level (ver. 1 0) with other forms of heathenish lusts (§ 6 2, a ;
69 d). But he wishes here, too, to oppose it not by a simple
prescription of the law, but he shows in detail that fornica
tion is no indifferent matter, and is incompatible with the
presuppositions of the saving doctrine of Christianity (§ 8 7, d,
footnote 9). He shows, namely, that it is different in the
matter of fornication from that of partaking of meats which
are no doubt indifferent (1 Cor. vi. 13 ; comp. § 93, c). For
while in the latter, besides the perishable food only, the
KoCXia is in question, which perishes in the glorification of
the body, in fleshly intercourse (Gen. ii. 24) the whole body
is, as it were, surrendered to the harlot, so that the man
becomes ev aa/ia with her (ver. 16); his body is a fieXos
TropvT)? (ver. 15). But now as the body does not perish, as
the KotXia, but is restored in glorified form at the resurrection
(ver. 17), this latter indulgence has no transitory significance
like the former, but an eternal significance ; it belongs to the
Lord, is destined to become the organ by which the Lord
works (ver. 13 : to awfia . . . tS> ievpiq>, teal 6 Kvpios tw
o-miiaTi). The body is to become, according to § 92, a, a
pAXo<; XpiaTov, and it is inconsistent with this destiny that
it should be made a fieXo? iropvt]<i (ver. 15). Fornication is
therefore the specific sinning against one's body, because by
such stains it is defiled, and rendered unworthy of its high
destiny (ver. 18). The same thing is clear from this, that
God by the indwelling of His Spirit has consecrated the
body to be His temple (ver. 19), and has thereby withdrawn

4S THE DOCTRINE OF THE CHURCH.
it from all such profane misuse. It belongs to us, therefore,
to glorify in our body Him who has redeemed us, and to
whom we therefore belong, by keeping it clear of such defile
ment (ver. 20).1
(6) If the God-appointed ordinance of marriage seems to
be put on a level with fornication in this, that in both a
fleshly intercourse of the sexes takes place, then that given
in marriage is distinguished a priori in this, that it is put in
the point of view of mutual duty, — a duty the husband owes
to the wife equally with the wife to the husband (1 Cor.
vii. 3). There is therefore a surrender of the power of dis
posal of one's own body to be at the pleasure of the other
(ver. 4) ; but . this takes place by the divine rule, which has
made fleshly intercourse to be an essential point in the
effecting of marriage (Gen. ii. 24; comp. 1 Cor. vi. 16). If
Paul holds the irpovoia -rij? <rapic6<s to be in itself warranted
(Rom. xiii. 14), then the fleshly impulse is in itself in his
view warranted, and marriage is the divinely appointed in
stitution for its satisfaction (.1 Thess. iv. 4, 5).2 He looks on
the capacity of complete fleshly continence as a special gift
of grace, which every one does not possess (1 Cor. vii. 7).
Hence Paul desires that, with a reference to the actual in
continence existing at Corinth (ver. 5), and for the avoidance
of the sins of unchastity, each one (scil. who has not this
1 There seems then, to be sure, too much, and therefore too little, to be proved ;
for if the specially objectionable thing in fornication is the giving up of the
body, which takes place in fleshly intercourse, to a human being instead of to
God and Christ, then marriage, too, seems thereby to be condemned, as the
same thing equally happens in it. But it is clear from this that the apostle
throughout regards it as self-evident that marriage, according to the passage
from Genesis (ii. 24), cited in 1 Cor. vi. 16, is a divinely appointed institution,
which requires the giving up of the body to another (vii. 4), and within it ; this
cannot be inconsistent with the giving of -the body to God and Christ (comp.
note 6).
2 He here looks upon marriage as the means by which the individual obtains
in the act his own vessel, i.e. his organ for the satisfaction of the fleshly im
pulse, in which he consecrates the woman for the performance of a divine rule
with him, and does him honour (i. xy.xrrf xx) r.tf), instead of misusing and
dishonouring it in lustful passion, as happens in fornication. Hence he desires
(1 Cor. vii. 5) that marriage intercourse should be suspended in marriage at most
but for a short time, and in consequence of mutual agreement, In a way
for ascetic ends, in order that thereby incontinence may not be tempted to
unchastity.

§ 95. MARRIAGE. 49
gift of continence) shall have his own wife (vv. 2, 9), by
which the monogamic character of marriage is already quite
strongly expressed. But while he thus in special circumstances
maintains this purpose of marriage especially, naturally it
does not follow from this that this is the only end, or that
its whole nature is merged in fleshly intercourse. There can
be given no deeper conception of marriage, than when Paul,
as against the scruple which Christian married people might
feel to continue the marriage relation with a party yet con
tinuing in unbelief, maintains that the profaneness of the
unbelieving party does not stain and injure the holiness of
the Christian ; but that, on the other hand, the sanctification
of the believing party, in virtue of the divinely-appointed.
living fellowship in marriage, passes over to the non-Christian,,
and that thus the children of Christian parents, although not.
yet baptized, are, in virtue of the divinely-appointed family
union, sanctified, i.e. partakers in the sanctification of ther
parents (vii. 14; comp. § 84, d, footnote 15).3 If, further,.
the apostle in the second marriage of widows imposes but
one condition, that it takes place ev icvpitp (ver. 39), he
thereby, in the most decided way, forbids the forming
of mixed marriages on the part of Christians, but he:
allows marriage to appear expressly as an act done in Christ,.
i.e. an act to be put under the consecration of the religious
life. (c) If every one is to remain in the relations in which his
calling found him, this also applies to married people. How
ever one also looks at the contracting of marriage : whoever
is married, let him not think of separation (1 Cor. vii. 27),
neither the husband from the wife, nor the wife from the
husband ; and for this the apostle refers expressly to a com
mand of the Lord (w. 10, 11; comp. Mark x. 9). The
apostle sets it forth as self-evident, Rom. vii. 2, that death
alone dissolves marriage. On this same utterance of the
Lord rests undoubtedly the prescription, that if, nevertheless,
a separation has taken place, the party put away is to re-
3 If this conception, on the one hand, presupposes in the clearest way that
infant baptism was not practised in the times of the apostle ; yet, on the other
hand, it is the starting-point from which infant baptism must necessarily
arise. VOL. II. D

gO THE DOCTRINE OF THE CHURCH.
main unmarried (as in the eye of God his former marriage
is still valid), or to be reconciled to his spouse (1 ¦ Cor.
vii. 11). This absolute prohibition of separation has a special
significance in the case where only one of the married pair
has been converted, and the doubt may well have arisen to
the party that has become Christian, whether he must, or
only may, continue in the married life with the non-Christian
party. Here now, according to the apostolic application of
Christ's command, which naturally could not refer directly
to such relations, the Christian party is to be prepared
unconditionally to continue the marriage relationship so long
as the unbelieving party at all consents (vv. 12, 13). If,
on the other hand, the non-Christian party separates from
the Christian, the latter is not to feel himself bound by that
command (ver. 15). Neither can this be said, that he is to
continue the marriage, which indeed he could not since the
other party has left, nor that he is to marry again, for that
would stand in direct contradiction to ver. 11 ; but he is to
harbour no scruples of conscience, that his marriage has now
been dissolved contrary to Christ's command (ver. 10). The
apostle expressly signifies, he is not to allow the peace to
which he has been called (ver. 15) thereby to be taken from
him ; for even the possibility, taken from him in consequence
of the separation, of eventually converting the unbelieving
party by the continuance of the marriage relation, was yet a
very doubtful one (ver. 16). To the Christian party it only
remains to do nothing on his part to change the condition in
which his calling found him (ver. 17). It is clear, therefore,
that he then speaks of no ground of separation permissible,
but only of the relation of the Christian party in the event
of separation being forced on him.
(d) Paul was himself unmarried (1 Cor. vii. 7, 8 ; comp.
ix. 5), and he for his part regarded complete abstinence from
all fleshly intercourse as something praiseworthy (koXov.
vii 1), inasmuch as to him any conduct resulting from vic
tory over natural impulse was something morally worthy
(ix. 24-27). He would therefore gladly see all men un
married, as he was himself, the free remaining unmarried, and
widowed persons not marrying again (vii. 7, 8) ; and this even
at bottom is but the consequence of the prescription, that

§¦95. MARRIAGE. M
each one is to remain in the condition in which' his calling
found him (ver. 27).4 For this preference of celibacy he
asserts, in the first place, a reason of a general kind : marriage
leads necessarily to a multitude of earthly interests, and thus
begets new cares. And thereby the interests, which ought to
be devoted entirely to Christ, are divided between Him and
the spouse, while the unmarried enjoy complete freedom to
devote themselves body and soul to the interest of Christ
and His service alone (vv. 32-34; comp. Matt. xix. 12).
To be sure, Paul knew quite well that there is an e%eiv yvvaliea
W firj ej(pvTe<;, i.e. such a having, that the husband continues
inwardly free and untrammelled by the married relationship
(ver. 29). But if the' world's age is being expressly shortened
for the Parousia, so that one may learn to keep oneself
inwardly clear of all worldly relationships, and thus to prepare
for the Parousia (vv. 29-31), one only renders this task more'
difficult if one burdens oneself with new relationships of
that sort.5 To this is added, that the Parousia is to be pre
ceded by a time of severe trial, and this will be found to be
still harder in the encumbered relations of the married state
than in the unmarried (ver. 26), so that Paul may truly say,
it is only a sparing of them, if, by the advice to remain un
married, he would spare virgins from the troubles which as
4 Regard to the propagation of the race could not hinder him from this wish,
as he expected the Parousia to be immediately at hand ; but yet he gave it as
his own idea, very worthy of attention (1 Cor. vii. 25, 40), but which is not to
be held as binding on any one (ver. 35). He does not make the mistake that
a general compliance with his wish is impossible, as all have not the gift of
abstinence, and in this case marriage may be so far a duty (note 5). But Paul,
according to his individuality, cannot judge otherwise than that it is better
(ver. 38), and more blessed (ver. 40), not to marry. If it is so, then, e.g., ought
a father to give his daughter in marriage? — that depends on whether in her
natural constitution there is any objective need for it ; if this does not exist,
and if the father is persuaded in his own mind of the preference of the unmarried
state, then he does good if he does not give her in marriage (w. 36, 37). Bat
marriage is not only no sin ( vv. 28, 36), it is so far a xuXZs trtnTv (ver. 88).
6 It is plainly here, as § 94, 6, the belief in, the near approach of the Parousia
which does not allow the apostle in any way to start the question, whethei
marriage, rightly understood and managed, may not rather help the married in
the pspiftmu <ra rad xvpUa, than hinder. And thus certainly experience proves
in a thousand ways the opposite, and thus we acknowledge in- a Way, as Paul
asserts it exclusively, the experience of his own life, in what degree his freedom
from family ties made the undivided surrender of himself to the work of Christ
possible to him.

52; ESCHATOLOGT. ,
wives they will have to pass through at that time (ver. 28 ;
comp. Matt. xxiv. 19). It will be for their good only, if he
through such counsels will lessen the trials of the last time,
and help them to undivided surrender to the Lord (ver. 35) ;
and herein lies the proof that it is better and happier not
to be married (vv. 38, 40). We thus see that the view of
the apostle as to the position of Christians, towards the laws
of the natural life are conditioned by his view of the near
approach of the end of the world's development, and this
naturally conducts to the representation of his eschatology.

CHAPTER X.
ESCHATOLOGT.
§ 96. Salvation and Life.
Comp. R. Stahelin, Zur paulinischen Mschatologie (Jahrb.f. deutsche
Theologie, 1874, 2.
On the grace of God even now experienced in Christ, is
grounded the hope which is wrought in the Christian by the
Holy Spirit (a). Its object is the salvation from eternal de
struction, which follows, no doubt, only at the second coming
of Christ, but is so certain to the believer by hope that even
already he knows he is saved (&). As saved he receives
eternal life, which, as much on account of the righteousness
imputed as the righteousness actually inwrought in him, as
much on account of the activity of the Spirit in him as on
account of his living fellowship with Christ, must be given
to the believer (c). Bodily death has thereby lost its signi
ficance, inasmuch as it can now but serve to conduct the
Christian to a higher heavenly fellowship with his Lord (d).
(a) In contrast to unbelieving Judaism, which deceives
itself with vain hopes (Rom. ii. 3), the Christian, in whom
trial works ever anew patience and confirmation (v. 4 ; comp.
§ 86, c), glories in a hope which does not put to shame, while
by its results it is proved to be not void (ver. 5), as it is
grounded on the love of God, the felt proofs of which even
now give ground to conclude certainly as to those further
evidences that are yet looked forward to in hope (vv. 8-11,

§ 9G. SALVATION AND LIFE. 5$
viii. 30-32). It "is involved, that is 'to say, in the very
nature of hope, that its object is not seen (comp. Col. i. 5) ,
but is to be Waited for with patience (Rom. viii. 24, 25) ¦
but yet does it fill the heart with joy (xii 12) and confidence
(2 Cor. iii 12) ; and, on the other hand, the more that God,
who alone can work this hope, fills our hearts with faith, and
joy, and peace, the more does hope strengthen in us (Rom.
xv. 13), because in this living experience of our saved state
we have the pledge that we shall reach its final goal. God
gives, therefore, the hope, while He puts us into this saved
state (xv. 13 : o 0eo? t??? eXwiiSo? ; comp. 2 Thess. ii. 16) ; and
because this takes place through Christ, our hope rests on
Him (ver. 12). As the third principal factor of this subjec
tive Christian life (along with faith and love : 1 Cor. xiii. 1 3 ;
comp. 1 Thess. i. 3, v. 8; Col. i 4, 5), hope, like all that
pertains to the continuance of that life, can only be produced
(Gal v. 5) and increased (Rom. xv. 13) by the power of the
Holy Spirit, who makes us sure of the divine love (v. 5),
and is Himself the earnest of those tokens of the love of God
yet to be looked for (§ 83, c). Accordingly, the central point
of the Pauline system does not rest in the doctrine of hope,
but in the salvation already received in Christ and appro
priated by faith ; and the most peculiar thing in the form of
the doctrine of hope with Him, is the way in which He
connects it with the fundamental facts of His doctrine of
salvation, and deduces it from them.
(6) The object of Christian hope is, as we found it in the
Epistles to the Thessalonians, in harmony with the preaching
of the first apostles (§ 61, b), the Messianic salvation, since
Old Testament passages which refer to this, as Isa. x. 22,
Joel ii. 32, are referred directly to Christ (Rom. ix. 27,
x. 13). This salvation (crmTrjpia) is, according to x. 9, 10, the
end of Christian faith and confession, as,. according to 1 Cor.
i. 21, xv. 2, Rom. i 16, it is the end of all the efficacy
of the gospel (comp. Eph. i 13). This salvation is here also
a salvation from the divine wrath (Rom. v. 9 ; comp. 1 Thess.
i. 1 0), from death (2 Cor. vii. 1 0), or from eternal destruction,
which, 1 Cor. i 18, 2 Cor. ii. 15, forms its contrast (comp.
Phil, i 28), therefore from the end which, according to § 66, d,
•comes to all who do not attain to righteousness. It accord-

£4; ESCffATOUlGT*
ingly ensues on the day of Christ's second coming (1- Cor.
v. 5 ; Rom. xiii 11), when by Him (v. 9 ; comp. 1 Thess.
v. 9) God's judgment decides who are to fall into condemna
tion and who are to be saved from it. Salvation is therefore
simply future ; but it. is the peculiarity of a living hope,
certain of its end, that even now it anticipates this end, that
even now that, end is ideally present to it. By hope the
Christian can even now regard himself as saved (viii. 24 : t§
iXirlBi, iawdriiiev). It is, however, implied in particular in
this purely negative idea, that when the conditions of this
salvation are perfectly fulfilled the man knows himself saved,
although that from which he is to be saved comes only in
the future, and only along with that the full reality of the
salvation itself. In this sense has salvation even now been
given to the Gentiles (xi. 11), the day of salvation is even
now (2 Cor. vi. 2) ; for while the gospel offers righteousness
(Rom. i 17), the want of which alone brings condemnation
to them, it must be savingly powerful for the salvation of
believers (ver. 16). Whoever, therefore, is brought to believe
through the preaching of the gospel, is even thereby saved
(1 Cor. vii. 16, ix. 22, x. 33 ; Rom. xi. 14, 26, x. 1). We
have here just the same interpenetrating of the present and
the future, which we noticed in the teaching of Jesus and
Peter (§ 15, c; 51, c).
(c) The positive correlate to the negative idea of o-aTijpia
is the idea of ^cojj, and this we have already met with in the
Epistles to the Thessalonians, in harmony with the preaching
of the early apostles as the object of Christian hope (§ 64, d).
That the gospel is the power of God unto salvation (Rom. i 16)
is grounded (ver. 17) on this, that it reveals a righteousness
which brings life (comp. v. 1 0 : aooOrjcrofieda iv t$ %a>y) ; and,
according to 1 Cor. ii. 15, 16, the preaching of the gospel is
iv Toh o-w&fievots . . . ocr/ir) eh tp>r\v. The fundamental law
of the divine righteousness, according to which -life falls to
righteousness (§ 65, d), is therefore not only not abolished
in Christianity, but it comes to be directly the basis for this
portion of the doctrine of hope. Righteousness, doubtless, is
given by grace to men in justification*, hut after this has taken
place, according to that fundamental principle, even life must be
assigned to Him who has been declared righteous (Rom v. 2 1 1

§ 96. SALVATION AND LIFE. 55
*l XaP1^ ^afftXevet Bia BiKatoo~iv7)<i eh %aor,v aidoviov; comp.
vv. 17, 18: SwcatWt? £eo7j?). But righteousness is not only
imputed to man, it is also really restored in him ; and the end
also to which this actual righteousness leads, according to
vi. 22, can only be eternal life; but as it is produced only
by grace, this eternal life, obtained by means of grace, remains
a gracious gift of God, which we have received in Christ
(ver. 23).1 But now actual righteousness is wrought in man
by the Spirit, and there is thereby laid a new foundation for
the hope of life. For it was the Spirit, on account of whom
Christ could not abide in death (§ 78, d), whose very nature
is such that He is .^coottoiovv (1 Cor. xv. 45 ; 2 Cor. iii. 6),
and for this reason He is called (Rom. viii. 2) the Spirit of
life. Because, therefore, the object of the Spirit's efforts,
even that, therefore, which He wishes by His activity to effect
in us, is life (ver. 6), then each one who obeys the rule of the
Spirit will live (ver. 13), will from the Spirit inherit eternal
life (Gal. vi. 8). If this Spirit has once wrought in us a
new life of the Spirit (§ 86, 6), then this life, on account of
the righteousness to be appropriated by it, holds within itself
a life raised above (Rom. viii. 10) 2 the death under which
1 It follows from the express mention of eternal life, that that correlation of
righteousness and life do not refer to the new moral life, as Schmid (ii. p. 245) and
Messner (p. 200) suppose, in which sense it would form a simple tautology. In
our Epistles the new moral life is generally mentioned in contrast to being dead
with Christ (Rom. vi. 4, viii. 11, 13), and very often, as in Gal. v. 25, as life in
the pregnant sense. Besides, 'Q" occurs (Rom. vii. 9) in a metaphorical sense,
when the play of thought, that the man lives as long as sin is dead in him,
and dies as soon as it revives, determines the representation. Neither iD
1 Cor. xv. 22 nor in Rom. v. 10 (Gess, pp. 106, 191) is the new moral life
spoken of, not to speak of in the £a/osr«;ss<ra«, Gal. iii. 21 (Immer, p. 283).
Not at all can one attribute a transference of the eschatological idea to the
ethical, Rom. viii. 10 (Pfleiderer, p. 206 [E. T. i. 207] ; comp. on the other
hand, § 84, c, footnote 13).
8 In this passage miilfta can designate only the new spiritual life wrought in
us by the Spirit, not the Spirit that is received Himself, as von Hofmann (in he. )
will have it ; because, as R. Schmidt (p. 36) properly remarks, this latter is life
in Himself, and not because of righteousness ; but neither does it designate, as
R. Schmidt himself will have it, the natural spirit of man, because only those
in whom Christ is are spoken of. But then it also follows from this that
"iixxinaitti cannot be understood with him (comp. also Gess, p. 192) of imputed
righteousness, but only of righteousness of life ; because the latter, but never
the former, is drawn from the indwelling of Christ in us (by His Spirit).
(Comp. § 84, d.)

56 ESCHATOLOGT.
on account of sin the body falls ; and even in this sense one
can say that the Spirit is the earnest of the future perfection
(note a). But through the Spirit we enter upon a living
fellowship with Christ, and this secures to us, to be sure, in
the first place, only a new moral life (vi. 8) ; but this life
in fellowship with the risen Christ, who can die no more
(vv. 9, 10), carries within itself the warrant of an eternal
continuance. (d) We have already seen (Rom. viii. 10) that the apostle,
while he transports himself to the end of human life, where
the result of the development of his life, led by the Spirit (in
opposition to the flesh), must come to light, says that the
body is dead because of sin, but the Spirit is life, i.e. accord
ing to its nature it involves life in itself, because of righteous
ness (note c). It is clear from this that for the Christian
bodily death has lost its significance. On this account is life,
of which the Christian, according to ver. 13, is a partaker,
put in opposition to bodily death, as though the latter had
for the Christian completely ceased. This death can no
longer separate him from the love of God (ver. 38) ; it can no
more put an end to the life in fellowship with Christ, raised
as He is above death (vi. 8-10). Bodily death is hence no
longer for the Christian death, it is now but a transition state,
from which he awakes to a higher life, a state of blessed rest,
a sleep (icoifiaadai: 1 Cor. vii. 39, xi. 30, xv. 6, 18, 20, 51;
comp. 1 Thess. iv. 13-15).3 Apart also from the resurrection
3 By this biblical mode of expression (comp. Matt. ix. 24) one is by no means,
with Usteri, p. 368, to think of the idea of an actual sleep of the soul, as that
sleep forms but the contrast to the life of activity in the body (comp. Bieder-
mann, p. 299). On this account also there is by no means to be necessarily
connected with it the idea of a troubled shadowy life (Pfleiderer, p. 259 [E. T.
i. 263]), so that here again there emerges an irreconcilable contradiction between
the supposition of an intermediate state formed from the Jewish (?) hope of the
Parousia, and the idea of an immediate blessedness in fellowship with Christ,
in which Pfleiderer then sees involved the immanent development of the new
(religious moral) life for ever (p. 260 [E. T. i. 264]). The supposition of
Sabatier (pp. 153-157), that there came to the apostle, under the fear of death
which threatened him between the First and Second Epistles to the Corinthians,
the thought of martyrdom, and therewith that of a blessed life with Christ
immediately after death, and transformed all his eschatological ideas, is quite
unprovable. Even in 2 Cor. v. 2, 4, his longing is to live to the Parousia, in
order by the change to be exempted from the laying aside of the body in
death.

i.

§ 96. SALVATION AND LIFE. 57'
from death, with bodily death then begins, that is to say, for
the Christian a state of blessedness by the fellowship with
Christ, which is no longer hindered and troubled by the fleshly
life, otherwise the apostle could not long i/oBr/fiyo-ai e'/e tov
o-<afiaTO$ Kal evorffirjcrai ¦nyjo? tov tcvpiov (2 Cor. v. 8), and
with this longing quiet (comp. Phil, i 21, 23) the desire to
live to the Parousia in order to be exempted from bodily death
(ver. 4).4 That reference should on the whole be made so
seldom to the intermediate state between death and the
resurrection results from this, that Paul along with that
generation hoped to survive till the second coming of Christ
(§ 63, d), and questions about the intermediate state were
taken into account at most but hypothetically. If Paul
(1 Cor. xv.) contends with the deniers of the resurrection as
though the denial of the resurrection implied a denial of any
(at least any blessed) existence after death (vv. 18, 19, 32),
it is to be considered that to him, with the denial of a possi
bility of the resurrection, Christ's resurrection fell (vv. 13,1 6),
4 Paul scarcely thought of the soul of the believer in this fellowship with
Christ as in Hades, which, according to Rom. x. 7, is thought to be in the abyss
(comp. Phil. ii. 10 : iara^<ii;»), since the exalted Christ is verily in heaven ;
but rather as in Paradise (2 Cor. xii. 4) ; and this is by no means to be sought
(as Luke xxiii. 43) in Hades, but beyond the third heavens (ver. 2), therefore in
the special dwelling-place of God. This fellowship with Christ is by no means,
as Pfleiderer, p. 259 [E. T. i. 263], supposes, the trvvhtxiriiivxi, Rom. viii. 17,
since a o-upx tH; SoJjjs belongs to the latter. That Paul supposes the clothing
with such a body to come immediately after death (which would only furnish a
contradiction accepted by him to the doctrine of the resurrection, unless re
course were to be had to the idea of an intermediate body, an idea which he
rightly rejects), follows neither from ver. 1, where the existence of a resurrection
body in heaven l^x'P-1'' ..." nTt elipxraTs) is but the expression for the pos
session ideally present by hope (comp. Matt. v. 46, vi. 1), nor from ver. 3,
where, according to the correct reading and the connection, only the supposition
can be expressed, that he will be found clothed and not naked (i.e. yet alive)
at the Parousia. But even if one were to accept Pfleiderer's interpretation,
which is supported by an untenable reading, then the whole interpretation
would proceed on the supposition that those who survive till the Parousia will
not be unclothed (i.e. dead), but clothed upon (comp. § 99, a), it cannot there
fore admit the idea of a consummation commencing immediately at death, for
that would contradict the hope of a Parousia. It may be incomprehensible
to modern views how the consummation should not begin immediately after
deliverance from the fleshly body (p. 260 [E. T. i. 264]) ; to Paul, however,
to whom the consummation of salvation is an act of divine grace, which
can be brought about only by the return of Christ, it cannot commence at
death.

58 ESCHATOLOGT.
and that then one could no more speak of a fellowship with
the living Christ.8

-"o

§ 97. The Resurrection and the Inheritance.
Comp. Fr. Kostlin, d. Lehre des Apostel Paulus von der Auferstehung
(Jahrb. f. d. Theol. 1877, 2).
The victory over death is completed only by the resurrec
tion, and this must be given to all Christians, both on account
of their living fellowship with Christ, and on account of the
Spirit of God dwelling in them (a). But the resurrection
gives them a body of an entirely different kind, which, freed
from all corruptibility and weakness, shining with the
splendour of heavenly glory, has become entirely the organ of
the Spirit (6). With this glorified body of the resurrection,
Christians receive also a share in the divine glory, and there
with enter on the full inheritance of the children of God (c).
Finally, they also receive the inheritance promised to Abraham
and his seed in the perfected kingdom of God, and in the
joint-lordship with Christ (d).
(a) The final consummation of the Christian cannot consist
of purely spiritual fellowship with Christ (§ 96, d); for
corporeity is an essential condition of complete life, and as its
dissolution in death is in consequence of sin, its resumption
must be involved in the completion of redemption. In
principle the redeemed is delivered from death as the punish-
5 Then only the troubled shadowy life of Hades would- remain, and, from the
first, according to the Jewish consciousness, it was no true life and no blessing.
On the other hand, a life in fellowship with the exalted Christ could be no
more an " unhappy " life, even though there was not the perfect blessedness,
and when Pfleiderer, p. 259, footnote [E. T. i. 262], asks what need was there
for the resurrection if the soul is already in fellowship with the glorified Christ,
he overlooks the fact that Paul, like that whole time, could not conceive a
created life in the full sense without a body, and that this (according to foot
note 4) purely spiritual fellowship with Christ cannot be the blessed consumma
tion hoped for. If Paul comforts the Thessalonians regarding the fate of their
departed brethren, not by referring them to that prelimiminary blessed fellow
ship, but to their resurrection at the Parousia, that arose from the fact that
they, according to 1 Thess. iv. 15, were mainly anxious whether the former
would not come at a disadvantage in reference to those who should survive at
the Parousia (§ 64, c). He can therefore speak only of their fate at tlie latter
epoch.

§ 97. THE RESURRECTION AND THE INHERITANCE. 59,
ment of sin, made completely ready to become a partaker of
the consummation even without death (2 Cor. v. 4, 5), as even
all who shall survive at the Parousia shall not taste of death.
But as death is to be vanquished only as the last enemy
(1 Cor. xv. 26), all up till then must die, and can be raised
only at the Parousia, when, by the removal of death on those
who have meanwhile died, the full victory of redemption is
obtained (vv. 54, 55). In the hope of a resurrection Paul
no doubt agrees with Pharisaic Judaism (comp. Acts xxiii. 6,
xxiv. 15, 21), but even this hope finds a firm basis only in
Christ. The resurrection from the dead came first by one
man, as death came by one (1 Cor. xv. 21); for it is shown
by the fact of Christ's resurrection, that there is a resurrection
of the dead in general (ver. 12). He is the first-fruits of
them that sleep (w. 20, 23; comp. Col. i 18; Acts xxvi.
23), who are raised, and their death is only thereby exhibited
quite as an intermediate state. The same almighty power
with which God has raised Christ will raise us also (1 Cor. vi.
14; comp. 1 Thess. iv. 14; Eph. i 19, 20). But the ground
of this hope lies more precisely, as § 96, c, in our living-
fellowship with Christ. As in living fellowship with Adam
all die, so also shall all iv tw Xpio-Tw (i.e. naturally all who
stand in living fellowship with Him) be made alive, i.e. from
the connection with ver. 21, be raised (1 Cor. xv. 22); for in
order to have complete fellowship with the Risen One, as the
prospect is presented to believers in the Epistles to the
Thessalonians (§ 64, d), they, too, must be raised. Thus only
can they share completely in the life of the Risen One, in
which they, as ransomed, according to Rom. v. 10, are to be
saved (aeoffrjcrofieffa ev tj} &V aiTov). On the other hand,
regard is here had, as § 96, c, to the possession of the Spirit,
by whom the living fellowship with Christ is effected. If,
that is to say, the Spirit of Him who has raised Jesus from
the dead dwell in us, then He who raised Christ from the
dead, and who has therefore the power to raise others, will also
quicken our mortal bodies by His Spirit which dwelleth in us
(viii. 11: Bta to -irvev/j,a); i.e. because a o-a>p,a, which, in spite of
its mortality, He has made worthy to be the dwelling-place of
His Spirit, cannot for ever fall under the power of death.
Thus the dominion of the quickening Spirit, after it has

60 ESCHATOLOGY.
imparted an imperishable life to the irvevpu of believers (viii.
10), must in the end pervade even the body of the man.
(b) The resurrection which Paul looked for is by no means
what was looked for by the Jews, a simple restoration of the
present body. What was indeed hinted at in the teaching of
Christ (§ 34, b), he has developed still further. He illustrates
the details of this by the similitude of the seed-corn, which
must perish in order that there may spring from it a vegetable
body ; and it is an entirely new one (because seed - corn
generally had no body, but was a yvp.vb<; k6kko<;), and yet one
peculiar to the particular seed-corn (1 Cor. xv. 36-38). Thus
it is the body of the particular individual which has decayed
which is quickened at the resurrection ; and yet is it, so far as
its properties are concerned, an entirely new one, as there are
even elsewhere very different o-dip,aTa, according to the dif
ferences of materials of which they consist, and according to
the differences in glory which belong to them (vv. 39—41).
The apostle seeks to make manifest by different contrasts
the specific quality of the resurrection body. Instead of
that corruption which comes into sharpest manifestation by
the decay of the body in the grave (cpdopd), there comes,
according to ver. 42, incorruption (d<]>0apo-ia), which in Rom.
viii. 23 is designated as the redemption of the body from the
BovXela ttj<s <pQopd<i (ver. 21). Instead of dishonour, which
belongs essentially to the weak body, and affects in the most
striking way the decaying corpse, there comes, according to
1 Cor. xv. 43, B6%a, which is also in Rom. ii. 7 connected
with ucbdapo-ia ; but it designates not the honour only, but the
heavenly light-substance of the resurrection body, worthy of
the highest honour (comp. Phil. iii. 21). Instead of weakness,
which in the corpse appears as complete powerlessness, comes
full power (1 Cor. xv. 43). But all is comprehended in the
fundamental contrast (ver. 44), according to which the body
sprung from Adam, made of the dust of the ground, was
earthly (vv. 47, 48), and therefore physical (vv. 45, 46);
while that springing from the heavenly second man (§ 79, a)
will be heavenly (ver. 48), and therefore, like the body of the
risen Christ (ver. 45), spiritual. Therewith likewise are given
the incorruption and the fulness of power, but above alfthat
heavenly light-substance which is peculiar to spiritual beings

97. THE RESURRECTION AND THE INHERITANCE. 61
dwelling in heaven (§ 76, d).1 In this glorified body the
spirit has just found an organ completely corresponding to it ;
it is a building coming from God Himself, as olicia a^etpo-
7tow?tos aldivtos (2 Cor. v. 1). In hope it already ideally
exists in heaven (§ 96, d, footnote 4), to be given at the
resurrection (comp. Col. iii 4).
(c) With this glorified body, formed of heavenly light-sub
stance, the Christian has reached the divine glory (Bolja) which,
even in Peter and in the Epistles to the Thessalonians (§ 64, d),
forms the ultimate end of Christian hope (Rom. v. 2: eXm?
t?)? Sof>7?) to which the Christian has been a priori appointed
(1 Cor. ii. 7 ; Rom. ix. 23 ; comp. 2 Cor. iv. 17 ; Rom. viii.
18, 30 ; Eph. i 18). Paul has here, as so often, upon a more
general and more indefinite idea of early apostolic preaching
(§ 50, c, footnote 5), stamped a more definite sense in connec
tion with his system. As, now, Christ at His resurrection
first received this, divine glory, so are those raised, who bear
the image of the iirovpdvto<s (1 Cor. xv. 49), made like the
image of the Son of God, so that He is the first-born among
many brethren (Rom. viii 29 ; comp. Phil, iii 21). As Christ
Himself, so they too have entered on tho possession of the
highest fatherly blessing, and along with that into the full
rights of children (viii. 2,3), so that only now are they per
fectly manifested as sons of God (ver. 19 ; comp. Col. iii. 4),
because they share completely in all that the Son of God
has (1 Cor. i 9 : Kowwvla tov vlov). But therewith emerges
a new ground for this portion of the doctrine of hope. It lies
in the nature of the relation of son, especially if that relation
1 While Gess, p. 113, thinks the body of the risen Christian is to be of the
same kind with the body of the Risen One, but as to its substance identical
with that laid in the grave, Holsten, p. 132 f., footnote, thinks that the risen
body is to be quite a new body, without any real relation to that laid in the
grave. Pfleiderer, p. 257 [E. T. i. 260], rightly declares against the latter
dilemma. As 1 Cor. xv. 50 unanswerably shows that earthly fleshly materials
(o-xpi xxi x7/tx) can no more belong to the resurrection body, there remains but
the only other idea, that the individual organization, which the soul possessed in
the earthly, fleshly body, now stamps itself on the substance of the heavenly light-
substance, by which, in point of fact, it retains its identity, whether this takes
place by the act of changing (§ 99, a) or by the quickening (resurrection) of the
body that has decayed in the grave. What is treated of here is neither a com
plete new-creating nor a simple transformation, and this the apostle seeks to
prove by the illustration of the seed-corn. Moreover, 2 Cor. v. 1 involves n'j
other supposition, as Pfleiderer, p. 258 [E. T. i. 261], supposes.

•62 ¦ ESCHATOLOGT.
is con'ceived of from the idea of adoption mainly "on its judicial
side (§ 83, a), that it confers a right to the inheritance, i.e. to
the possession of the father's property (Gal. iv. 7 : el vlo<;, ical
KXripovofios). Christians are accordingly heirs of God, and
joint heirs, with Christ, who, to be sure, has been the first to
enter into possession of that inheritance (Rom. viii. 1 7) ; and
that the apostle is therein thinking chiefly on participation
in the divine B6l~a, is clear from the context (iva . . . crvv-
Bogacrdwfiev). As justification is the security for life (§ 96, c),
so its result, adoption, is the security for participation in the
divine B6%a as the second chief part of Christian hope, in
which the whole blessedness and glory of the future eternal
life is comprehended in one great view. But in so far as it is
the Spirit who assures us of our sonship, it is clear from this
side how He is the seal and earnest of the future consummation.
(d) If Paul has sharpened the idea of /cXr/povofiia, which
with Peter (§ 50, e) designates only the inheritance appointed
for the Christian, to be the designation of the inheritance
appointed for the children of God,, there is here shown the
same advance in instructive exhibition of early Christian ideas
which we have seen above in the idea of Bo^a. It may even
be yet more clearly shown in the transition from the former
original signification to the latter, so to speak, dogmatically
technical signification. According, to § 72, d, the possession of
the Messianic kingdom was promised to Abraham and his
seed (Rom. iv. 13). Abraham was yet the KXrjpovo/ios in
virtue of the inheritance appointed for him by God (Gal. iii.
18); if, now, his posterity are designated as KXr/povofwi
(Rom. iv. 14; comp. ver. 16), the thought is here introduced
that Abraham's seed, in virtue of their filial relation to
Abraham, laid a claim on what belongs to the father, and
hence the idea of the heir. If, on the other hand, Christ as
Abraham's seed is thought of, He who as the exalted Kvpm
has in the first instance come to be the Ruler and Possessor of
the Messianic kingdom, then Christians, in consequence of their
living fellowship with Christ, are included in Abraham's seed,
and therefore kut eirayyeXlav KXrjpovofiot (Gal. iii 28, 29;
comp. footnote 5, § 84, b). But these lines of thought in both
turns do not lead to the possession of the divine Boga, but
only to the perfected kingdom of God (v. 21; 1 Cor. vi. 9,

§ 98. THE SECOND COMING OF CHRIST AND THE JUDGMENT. 63
1 0, xv. 50; comp. Eph. v. 5), as Christ and the first apostles
had proclaimed (§ 34, 50, c; 57, d; comp. § 64, d). Yes,
since Christ rules in this kingdom of God, living fellowship
with Him in its consummation may, according to the second
turn of the thought, be designated as a ruling with Christ
(1 Cor. iv. 8; Rom. v. 17) in this kingdom; and since the
function of ruler according to Eastern notions includes that
of judging, even this may be ascribed to believers (1 Cor. vi.
2, 3 ; comp. Matt. xix. 28).
§ 98. The Second Coming of Christ and the Judgment.
The realization of Christian hope is connected with the
second coming of the Lord in His glory, to which Paul, along
with the present generation, even yet hopes to survive ; but
this second coming of the Lord is preceded by a time of
severe trial, and the vanquishing of all ungodly powers (a).
The day of the Parousia is at the same time the Messianic
day of judgment, when God by Christ will decide who is
found approved and who is not (6). But the rule by which
this shall be decided can he only the righteousness required
by God (c). Even the point of view of an exact retribution
in judgment does not contradict the Pauline doctrine of grace,
at the same time its specially judicial character is taken from
it (d). (a) In proportion as the apostle was anxious in his principal
Epistles for the exhibition of the salvation that has already
appeared in Christ, the announcement of the second coming
of Christ comes again, as we have found it so richly pictured
in the Epistles to the Thessalonians (§ 64, a). Yet here, too,
there occurs the idea of a coming of the Lord (1 Cor. iv. 5,
xi. 26, xvi. 22 ; comp. 2 Thess. i 10 ; Phil. iv. 5), in which
He will be manifested in His glory (1 Cor. i 7 : ^ a7roicdXinfn<}
tov Kvplov f)fi&v 'Irjcrov XpiaTov ; comp. 2 Thess. i 7 ; Col.
iii. 4), and with which comes the end in the absolute sense
(1 Cor. i 8; comp. 2 Cor. i 13, 14), and therewith the
moment for the realization of the Christian hope.1 How near
1 The term •xxpmrix, which is often used for the arrival or the presence of a man
(1 Cor. xvi. 17 ; 2 Cor. vii. 6, 7, x. 10 ; comp. Phil. i. 26, ii. 12), is applied to
this only in 1 Cor. xv. 23. If, according to Mark xiii. 20, the last days are

64 ESCHATOLOGT.
the apostle regarded the Lord's coming is very clear from
Rom. xiii. 11, when the short time that had passed since their
conversion is already so regarded that the salvation to be
brought at the Parousia has during the interval come nearer,
so that now the day-dawn of the consummation time is
immediately at hand (ver. 12). The apostle even speaks, as
he does in the Epistles to the Thessalonians (§ 63, d), on the
definite supposition that he and the present generation will
survive to the Parousia (1 Cor. xv. 22: ot ve/epol iyepdr}-
aovTai . . , ml fjfieh dXXayrjcr6/ie6a).2 There is here no
further mention of the eschatological catastrophes which,
according to the Epistles to the Thessalonians, he looked for
before the coming of the Parousia (§ 63); yet, according to
vii. 26, 28, he expects that even yet more severe trials will
immediately precede the end. As in this he agrees with the
teaching of Jesus and Peter (§ 33, b ; 51, b) ; so he attaches
himself to the early apostolic teaching in this, that he makes
the coming of the consummation of all things dependent on
the conversion of all Israel hoped for after the completion of
the mission to the Gentiles (§ 91, d). He expressly says
chat the compensation for the loss sustained by the temporary
casting away of Israel (Rom. xi. 12), namely, the receiving
again of the Gentiles as such, will bring about nothing less
than the resurrection from the dead (ver. 15), which comes
with the consummation of all things. Then every power
opposed to God, which up till now has been working in the
Gentile world as well as in the unbelieving Jewish world,
is stripped of its power, because converted Gentiles and
shortened, in order to save the elect from the ever-increasing risk of falling
away, then, according to 1 Cor. vii. 29, the interval to the Parousia is shortened,
so that in view of its nearness each one may keep himself free of everything
which might impede him in making ready for it (comp. Phil. iv. 5).
2 If, ver. 51, he appears to assert this of all without exception (read ¦rxvns pat
oh xutunfwipuia, »xitis Ti xXXxywipiiix), it has to be considered that, according
to the contexts, the only thing he was concerned to bring out here was, that
none of those living at the Parousia will pass over into the future kingdom of
God without being changed (ver. 50). Individuals of those presently alive
would meanwhile fall asleep, and thus these would enter into the category of
the nxpti, whom he puts in contrast to the bptus, ver. 52. That he ta.gnt him
self possibly belong to these exceptions (comp. Phil. i. 20, ii. 17), is so little
concealed from him, that, 2 Cor. v. 2-9, he explicitly reflects on what he had to
comfort him in such a case (§ 96, d).

§ 98. THE SECOND COMING OF CHRIST AND THE JUDGMENT. 65
Jews are rescued from its power, and then comes the end
(1 Cor. xv. 24, 25). Paul therefore plainly hopes that the
mission, whose work he had advanced in such powerful ways,
would progress with equal rapidity, and that its work would
be completed even in the current generation.
(6) Here, too, as in the Epistles to the Thessalonians (§ 64, b),
the day of Christ's second coming is the great Messianic day
of judgment, presented to view in prophecy (r) ^/jiepa tov
Kvplov rjiiwv 'Irjaov XpicrTov : 1 Cor. i 8 ; comp. ver. 7 ;
v. 5 : i) rjp,epa tov Kvplov; 2 Cor. i 14; comp. Phil. i. 6, 10,
ii. 16).3 But as Jew and Gentile have been at the Parousia
entirely converted (note a), this judgment has essentially to
do with that sifting of believers, which had been presented to
view both by Jesus as well as by Peter (§ 33, c; 51, b), by
which at the end of the development a decision must be given,
as to who has been found approved. For, according to § 88, d,
even election does not prevent believers from falling away, or-
showing themselves as otherwise unapproved during their
earthly development. On account of various sins the Christian
may fall under the judgment of God (1 Cor. xi 29, 31, 32,
34 ; Rom. xiii. 2, xiv. 23), or into ruin (1 Cor. x. 5-11, comp.
viii. 11 ; Rom. xiv. 15); heathenish sins simply exclude from
the kingdom of God (Gal. v. 21 ; 1 Cor. vi. 9, 10 ; comp. Eph.
v. 5). On those who love not Jesus, Paul utters an anathema
(1 Cor. xvi. 22), as on those, also, who teach false doctrine
(Gal. i 9). Christians show themselves unapproved, if Christ
is not in them (2 Cor. xiii. 5) ; they have sunk into death,
if they walk not after the Spirit but after the flesh (Rom.
3 As in the Epistles to the Thessalonians (§ 61, a), so here also Christ appears
as the Judge of the world (2 Cor. v. 10 : to /infix tov XpumZ), who ought even
on that account to be feared (ver. 11 ; comp. Eph. v. 21), especially throughout
those passages where the day of His second coming is regarded as the day of
judgment (see above). But often, moreover, as 1 Thess. i. 10, iii. 13, 2 Thess.
i. 5, the judgment looked for is the judgment of God (Rom. xiv. 10 : to pipx
t«u ®tov ; comp. ver. 12, ii. 5, 6, iii. 6 ; 2 Cor. vii. 1). Rom. ii. 16 offers the
express means for reconciling these two ways of viewing the matter, when
mention is made of the day in which God will judge through Jesus Christ, and
1 Cor. iv. 4, 5, when Christ at His coming passes judgment, and God thereupon
awards the recompense. According to the true Old Testament method, this
day here too becomes manifest in fire, as the symbol of the judicial wrath of
God (1 Cor. iii. 13 ; comp. 2 Thess. i. 8), only that this fire is regarded as a
testing fire, which destroys all which is unapproved, and sets forth on that
account all that as approved abides (vv. 13-15).
VOL. II. S

66 ESCHATOLOGT.
viii. 13), or if they sorrow over sins committed in the way of
tlie world without changing their mind (2 Cor. vii. 10). He
only who suffers with Christ can be glorified with Him (Rom.
viii. 17; comp. Phil. iii. 10, 11); and hence only by the
patience and the comfort, which the Scriptures work, can hope
be preserved (Rom. xv. 4), and therefore the comfort which
is effectual in patience has the final salvation in view (2 Cor.
i 6 ; comp. Phil, i 19, 28), and the present tribulation,
while it works patience, has the future glory in view (2 Cor.
iv. 17 ; comp. Rom. v. 4). The fulfilment, also, of his special
calling is for the individual the condition of his participation
in the salvation offered in the gospel (1 Cor. ix. 23; comp.
Phil. i. 19). And hence all must appear at God's judgment-
seat, in order that each may render an account of himself
(Rom. xiv. 10, 12; comp. 1 Cor. viii. 8), whether his life
has been that of a believer worthy of complete salvation
or not. (c) It can only cause surprise that at this judgment the
primal rule of the divine righteousness (Rom. ii. 6 ; comp.
§ 65, c) comes into practice, by which each shall receive what
he has done, be it good or evil (2 Cor. v. 10), and that it is
not faith, though by it alone, according to § 86, d, can a man
on his side work out his salvation. On this account Baur,
pp. 178, 181, has actually supposed that the whole doctrine
of justification, with its contrast of faith and works, must
throughout be referred only to the contrast of Judaism and
Christianity, as a general contrast regarded in principle in the
abstract, which, when applied to the concrete relations of life,
immediately becomes again relative ; and, on the other hand,
Pfleiderer, p. 264 [E. T. i 267], in the supposition of a
day of judgment, sees a remnant of Jewish doctrine incon
sistent with the rest of Paulinism (comp. Immer, p. 355).
But the gracious institution of Christianity has by no means
the object of either abolishing or weakening the essential
demand of righteousness (or of the eidpea-Tov avTw elvai:
2 Cor. v. 9), but to render its fulfilment possible. If a man
has not turned to account the means given him for this, and
has not reached the end, he yet continues responsible for this ;
in the last judgment it can only be asked whether the
purpose of God, which He wished to attain by the institution

§ 98. THE SECOND COMING OF CHRIST AND THE JUDGMENT. 67
of salvation, has been attained in the individual or not. In
the view of this judgment the Christian is to strive after
fulfilling the will of God entirely and on all sides, as every
failure in such striving would show that he had mistaken the
object of the divine institution of grace, and had not used the
means given him for the attainment of righteousness. But
this by no means hinders that such defects in his moral
completeness, which are not incompatible with perseverance
in faith, as they spring but from remaining weakness of the
flesh, and so bring about such mistakes and misuse, may be
so covered at the judgment just as in justification on the
ground of faith.4
(d) It seems to be specially difficult, if even the judgment
on the Christian is presented under the aspect of an exact
retribution, as we found it presented in the Epistles to the
Thessalonians (§ 64, b), in exact correspondence with the
method of teaching of the first apostles, and yet this aspect of
it is plainly involved in this, that each receive what he has
done (2 Cor. v. 10).8 But this equivalent is not to be
regarded in the rigid judicial sense as an external balancing
of wages and service, but as the natural correspondence of
harvest and seed-time (Gal. vi. 7, 8). Because the whole
activity of the Christian was determined by the Spirit, so also
every result of this activity must be determined by the same
Spirit, on whom depends even the completed salvation hoped
* From this point of view the judgment according to works, as Peter also and
James (§ 51, d; 57, 6) teach, seems irreconcilable with the premises of the
Pauline doctrine of grace, although it must be confessed that the apostle had no
need of an explicit reconciling of them. One must concede to Ritschl (ii.
p. 363), that Paul nowhere reflects directly on the imperfection of the moral
conduct of Christians, which created the need to seek the complement in justifica
tion through Christ. But when he correctly refuses (p. 364) the interpretation
of 1 Cor. iv. 4 adopted by Meyer, by which Paul will owe his justification in
the judgment only to faith, yet with this refusal of any certainty of standing in
the judgment resting upon the simple absence of the upbraidings of his own
conscience, there is necessarily given him also the possibility that the defects
concealed from him, and unfaithfulness in the discharge of his office, will have
to be covered by a merciful judgment (comp. Jas. ii. 13).
5 Future retribution, to be sure (2 Cor. xi. 15 : 2* to t'iXos io-txi xxtx tx 'Ipyx
xvtSv), is the natural result of this, that the man, if he has the means to reach
the end, and has not used the means (note c), is responsible for that ; and if the
fundamental principle of an equivalent is employed on this, 1 Cor. iii. 17 (tl ti;
(phlpu, tphpsi toZtoi i &:'os), there is offered no ground to suppose, with Ritschl,
ii. p. 315, footnote, that this is meant rather apparently than really. Even the

63 ESCHATOLOGT
for, according to § 96, c; 97, a. And if the fundamental
principle of the equivalent of wages and service seems to be
applied in the stricter sense to the divine blessing, which
rewards the gift (2 Cor. ix. 6 ; comp. Phil. iv. 19 with ver.
18), the image here shows that the wages are not here to be
regarded as legally due, but as the result of the same corre
spondence of seed-time and harvest resulting from a natural
necessity, and it is clear from the context that the harvest of
this sowing of love consists in the capacity and the desire for
a higher service of love (vv. 8-11). The figure of the racer
who runs for a perishable crown, forms even a smaller
difficulty (1 Cor. ix. 24, 25 ; comp. PhiL iii. 14). God has
set before men the goal of a perfect salvation, and laid down
the conditions with which the attainment of it is reached,
and the Christian by obedience to these may strive after it,
as the racer after the reward of victory, although it is grace
which presents it and enables him to attain it (comp. § 32, a).
But this does not by any means hinder that the acknowledg
ment of the reward of victory in the latter case, or the harvest
in the former, should follow in the final judgment, a matter
which Pfleiderer, p. 263 [E. T. i 266], overlooks. Even
every deed, directed to the fulfilment of the conditions for it,
may be put into the point of view of one which brings gain or
advantage (1 Cor. xiii. 3, xv. 32). The eudaemonism which
is apparently implied in this (comp. xv. 19) is not at all
objectionable, because the perfect salvation aimed at by such
deeds is at once the highest good and the highest realization
of the divine will in man (comp. § 32, c).°
thought of an earthly retribution is so little strange to the apostle, that, just as
m the teaching of Jesus, and with James (§ 32, d, footnote 4 ; 57, c), disease
and early death do occasionally occur as punishments for special sins (1 Cor.
xi. 30). But as grace forms the direct contrast to the relation of merit (Rom.
iv. 4), and, according to xi. 35 (taken from Job xii. 2), even the original
relation to God itself excludes every claim to reward, there seems to be presented
here a contradiction, which Reuss (ii. p. 236 [E. T. ii. 214]) thinks he can
remove only on the supposition, that Paul for the practical purpose of his
exhortation adopted a mode of speech which strictly contradicted his system.
c It is somewhat different with those who, as fellow-workers with God (1 Cor.
m. 9), have entered, as it were, into a relation of free contract with Him In
this relation each receives actually his special wages according to his special
work (ver. 8), it being assumed that this work will be found approved (vv.
14, 15). In this sense every Christian work in Christ, inasmuch as He, as the

§ 99. THE FINAL CONSUMMATION. 69

§ 99. Tlie Final Consummation.
As the last of all enemies, death is overcome, in that the
dead are raised, and those who are alive are changed, at
Christ's second coming (a). The resurrection and the change
prepare a body destined for a heavenly life in the new world,
while the unbelieving abide in death (b). The end of the
final consummation is the future kingdom of God, in which
the immediate rule of God will be perfectly realized (c).
Along with that, the end of the world's development and the
supreme glory of God are attained, which the apostle makes
it his task to advance by his own example and his invitation
to thanksgiving (d).
(a) The last of all enemies, which, according to § 98, a, are
conquered before the coming of the final consummation, and
robbed of all power, is death (1 Cor. xv. 26). If this final
consummation, therefore, is to come at the Parousia, then must
those Christians who are asleep, over whom death yet rules,
although they have been already redeemed in principle from
sin and its consequences (§ 9 7, a), be raised at the Parousia
(ver. 23), and this resurrection takes place in a moment on
the signal given by the last trumpet (ver. 52), which, accord
ing to 1 Thess. iv. 16, announces at the same time the
second coming of Christ. But even those yet living bear in
themselves a body which has not yet been delivered (Rom.
viii. 23) from the bondage of <pOopd (ver. 21), and is therefore
mortal (ver. 11 : to. OvrjTa awpxna). This body is not fitted
for participation in the perfected kingdom of God (1 Cor.
Risen One, secures to them eternal life, in which the wages are paid, is not in
vain (xv. 58). But, according to iv. 5, these wages consist only of the praise
which God, according to ver. 2, will distribute to the steward found to be faith
ful. The apostle's fruitful work thus issues to him in praise on the day of
Christ (2 Cor. i. 14), because such fruit shows that God has found his work
approved (1 Thess. ii. 19, 20 : o-ti^xvos xxuxfotus ; comp. Phil. ii. 16, iv. 1).
Moreover, Paul for his part looks on his preaching of the gospel not a3 a
spontaneous ministry, but as a service lying on him, as a duty, for which he can
look for no wages (1 Cor. ix. 16, 17), and he hence seeks his xxuxtipa, which even
here from the context appears evidently as his /wrtos, in this, that he renounces
his claim on the Church for support, and works gratuitously (vv. 15, 18). But
Ritschl, ii. p. 366, rightly mentions, that according to ver. 23 he strives after no
other wages than those saving results common to all, results which for him are
attached to special conditions (note 6).

YO ESCHATOLOGT.
xv. 50); but as death now has no more power, those who
survive shall not die, to be immediately raised again, but at
the same moment in which the dead are raised, they shall
be changed (ver. 52; comp. ver. 51), so that their body
immediately for corruption and mortality puts on incorruption
and immortality (ver. 53), so that they are immediately
clothed upon with the house from heaven, i.e. with the.
glorified body, which is in reserve for the Christian as hope's
possession in heaven (2 Cor. v. 1, 2 ; comp. § 96, cf, footnote
4). As they in that way are completely delivered from the
unclothing of the body, as it takes place in death, while the
mortal is immediately swallowed up of life, the apostle
earnestly longs to live on till the Parousia (ver. 4). The
Epistles to the Thessalonians say nothing of this act of
change ; but the taking up of the living to eternal fellowship
with the glorified Lord promised there (§ 64, c) necessarily
presupposes it. The bodies of the survivors are thereby for
ever delivered from death, and thus complete victory over
death is secured (1 Cor. xv. 54, 55).
(b) As after the conquering of all enemies, the last of
which, according to ver. 26, is death, the kingdom is imme
diately to be delivered up to the Father (1 Cor. xv. 24),
there is thus no room, with Paul at least, for an earthly
kingdom of Christ in a Christian sense.1 Rather, with the
resurrection and change on believers, there begins directly the
1 When Pfleiderer, p. 265 [E. T. i. 268], asserts that, according to the general
view of the New Testament, Christ only enters on the /WiXsia at the Parousia
(comp. on the other hand, Gess, p. 114), our whole foregoing representation
shows that this rather took place at His exaltation, by which, therefore, His
elevation to full Messianic dignity was realized, to which undeniably the
frxttXiiuv belongs. As, now, the conversion of Jew and Gentile hoped for, Rom.
xi. 25 ff., takes place undoubtedly, according to ver. 15, before the resurrection
of the dead, and therefore before the Parousia, and as along with this the greatest
possible extension of the dominion of Christ, therefore tho conquering of all
enemies is the result, then one absolutely does not see what enemies are to be
overcome between the Parousia aud the end, or who are, according to Gess,
p. 116, to be made ready for a blessed quickening. As, now, the judgment
is everywhere else connected with the Parousia (§ 98), there is no ground for
ascribing to the apostle a chiliastic idea contradictory to all his views
(Pfleiderer, p. 266 f. [E. T. i. 268 ff.] ; comp. also Immer, p. 355), even if one
will, with Biedermann, p. 299, so far spiritualize this idea as to see iu it only
the successive overcoming of the world by the Spirit of Clirist, put in a Jewish
form.

§ 99. THE FINAL CONSUMMATION. 71
perfected kingdom of God, in which, if it is not explicitly
designated as the heavenly kingdom, as is the case with
Peter (§ 50, c), at any rate the contrast between heaven and
earth is removed, as it is in the teaching of Jesus (§ 34, a, b)?
Then is the perfect (to TeXeiov) come (1 Cor. xiii. 10), when
the gifts (ver. 8), and all the knowledge that is in part (ver. 9),
come to an end. The seeing face to face then begins in
immediate fellowship with God (ver. 12; comp. § 34, b). It
is connected with this, that Paul knew nothing of a twofold
resurrection. If he says, 1 Cor. xv. 23, that each of
those who are quickened with Christ will be quickened in
the company to which he belongs, and this is then explained
that the ot tov Xpiarov rise in common at His Parousia, then
the question is only thereby obviated, Wherefore, then, do
none of those that sleep rise as Christ ? The first-fruit has
already risen, and according to the foregoing representation
our resurrection is entirely connected with His.3 Paul speaks
= This is inevitably clear from this, that just because flesh and blood cannot
inherit the kingdom of God, the change on the living comes simultaneous with
the resurrection, according to 1 Cor. xv. 50 ff. ; that, according to vv. 48, 49
(comp. 2 Cor. v. 1, 2), those raised receive a heavenly body ; and that the whole
(irrational) creation waits for the time of the complete manifestation of the sons
of God (comp. § 97, c), introduced therewith, as their deliverance from the SouXilx
tm iplcpx; comes along with it (Rom. viii. 19). For this 'SovXiia rns tpfopxs is
apparently in consequence of the curse which God after the fall uttered on the
earth (Gen. iii. 17, 18), subjecting it to vanity and transitoriness, and that
unwillingly, to be sure, without its co-operation or its own fault, but only on
account of God, who subjected it to transitoriness in consequence of Adam's sin
(ver. 20). But on that account, also, is the hope permitted it, that it shall be
delivered from this bondage of transitoriness, and attain to the glory of the freedom
corresponding to the children of God (ver. 21), after which even now it altogether
sighs, and which it strives, as it were, to bring forth in the painful throes which
shoot through it (ver. 22). Then a new glorious world appears in place of the
present, which, according to 1 Cor. vii. 31, is already passing away. Indeed,
in the Epistles to the Thessalonians we saw the believers were taken from the
earth, and taken home by the exalted Lord to heavenly fellowship with Him
(comp. § 64, d).
3 R. Schmidt, p. 137, also acknowledges this tendency ; but then there is
certainly no difficulty, by the fact that by the 'ixxo-Tos h tS Tito/ Txyptxri the
vims of ver. 22 are separated from Christ, in whom they rise, and there is no
need of a violent separation of this sentence from what follows (p. 135), which
ever leads back again to the unproveable idea, irreconcilable with note a, of a
resurrection in different parts (TxypixTx). If Paul adds that on the resurrection of
Christians the end follows (ver. 24 : Htx to t'iXos), it is arbitrary to understand
this otherwise than 1 Cor. i. 1, 8, 2 Cor. i. 13, where it designates the final consum
mation (comp. § 98, a) that comes with the Parousia ; and the sJVa is by no means

72 ESCHATOLOGT.
here, as in the Epistles to the Thessalonians (§ 64, c), always,
according to § 9 7, only of one resurrection, which is conditioned
by living fellowship with Christ and the possession of the Spirit
(comp. Phil. iii. 11), and only of one kind of a resurrection body
(comp. Phil. iii. 21), which belongs to the inheritance of the
children of God. To those who have no part in the Christian
salvation, there is therefore no resurrection (comp. § 34, d).*
(c) As, indeed, in the Epistles to the Thessalonians, after
the example of Christ and the first apostles (§ 64, d), the state
of the heavenly final consummation, in which believers are
made capable of participating by the resurrection and glori
fication (note 6), is simply designated the kingdom of God
(1 Cor. xv. 50). From this kingdom all sinners are shut
out (vi. 9, 10; Gal. v. 21 ; comp. Eph. v. 5).8 In it is the
equivalent to tt'oti, which Gess, p. 116, objects to, if the result designated thereby
is immediate. To think of the end of the resurrection, and so on the resurrec
tion of those who are not Christians, is therefore quite impossible, as Paul knew
of no intermediate chiliastic kingdom (comp. footnotes 1, 2), and because the
vxit'-s in xv. 22, to which the ixxo-to; in ver. 23 refers, are those only who have
been quickened in Christ, and are therefore believing Christians, and so neither
Christ nor unbelievers can be included in '(xxo-tos. This in opposition, too, to
Pfleiderer, p. 264 f. [E. T. i. 268]. According to 1 Cor. xv. 24-26, the deliver
ing up of the kingdom to the Father follows immediately after tho conquering
of all enemies, the last of whom is death. This conquering is perfected by
the resurrection of the dead and the changing of believers (vv. 54, 55) ; there
cannot therefore be a fresh conquering of death to follow, by the resurrection of
unbelievers in the other world after an intermediate period, as is ever thought.
4 While on the day of the resurrection the whole creation shall be delivered
from the bondage of <p topx, under which it has fallen (Gal. vi. 8 ; comp. 1 Cor.
iii. 17). Their end is destruction, and this, according to § 66, d, consists in death,
which forms the contrast to eternal life (Rom. vi. 21, 23 ; comp. 2 Cor. ii. 15,
16 ; Rom. viii. 13), and it will therefore never be removed. But the resurrection
can have only one purpose, to remove this condition of death, and Paul can
have looked upon it only as an abiding shadowy life in Hades (§ 34, c), and that
to him was also an unblessed life. The xxTxpyiiatxt of death, as the last enemy
(1 Cor. xv. 26), does not stand in contradiction with the continuance of un
believers in death. If death now only rules even over those who, by tho final
judicial sentence of God, have fallen under the power of death, their death is
no longer a power resisting God ; it is, as all others, subject to the will of God,
and must serve Him (vv. 27, 28). Only in this sense is it said, even in ver. 24,
of all other God-opposing powers, that they are brought to nought, i.e. are
robbed of all their independent power and efficacy (comp. § 98, a), which is
immediately explained iu their being put under the feet of Christ, made to
serve His will (ver. 25).
6 Paul uses the expression h tixo-iXela coS es»S only of the kingdom of the con
summation, never of the earthly fellowship of believers. In passages like Rom.
. xiv. 17, 1 Cor. iv. 20 (comp. Col. iv. 11), where it might not so appear, it is na,t

§ 99. THE FINAL CONSUMMATION. 73
dominion of God perfectly realized. Christ, who as Redeemer
has hitherto wielded dominion over believers (§ 76, c), and
to whom in the end all His enemies shall be subdued, accord
ing to § 98 (1 Cor. xv. 24-28), gives up the dominion to
God (ver. 24) ; because now the object of the mediatorial rule,
which is to restore the dominion of God on the earth, which
has been destroyed by sin, has been fulfilled. Henceforward
God is all in all (ver. 28), i.e. in contrast to the mediatorial
rule held by the Son. He has become the immediate ruler
in all. Even the context of this passage excludes any refer
ring of it to a restitution of all things (Apohatastasis), for the
dominion which God henceforward wields immediately can be
no other than that which Christ has received and given up to
Him ; and that does not consist in this, that all hostile powers
are destroyed or converted, but in this, that they have become
powerless, and are subject to His will.8 It is clear, at any
rate, from § 91, d, in what a comprehensive way Paul hopes
for the conversion of Jews and Gentiles as a whole, and that
he even regarded the apostasy of those once converted, a thing
in itself possible, as occurring only in rare exceptions ovei
against the protecting faithfulness of God.
said of the kingdom of God in its actual realization, but of the kingdom of
God in its nature, which must naturally furnish to the believer the rule of bis
behaviour. As to the question why, with Paul, and in the New Testament
Epistles generally, the idea of the kingdom of God as it presently is being realized
(§ 14) falls into the background, see Ritschl, ii. pp. 293-299.
6 Even Neander held it to be likely that in this passage there lay the idea of
a restitution of all things (Apohatastasis) ; and latterly Pfleiderer, p. 271 [E. T.
ii. 276], has again asserted it very emphatically (comp. also Immer, p. 356). To
be sure, one will certainly not take h crxo-it as a neuter, with Gess, p. 118 f., and
venture to hint that Paul speaks only of the efficacy of the resurrection. But
as ver. 22, on which Pfleiderer relies, means only with Paul, as is self-evident,
that only believers who are in Christ can be quickened in Christ ; so here, that
iu the perfected kingdom of God, when God is all in all, they only have como
to the consummation of salvation. In the powers, which have been only unwill
ingly subdued, God is certainly not tx urdtTx ; but in this context these como
into notice only in so far as they can no longer hinder the perfect dominion of
God from being realized in the kingdom of God, in which they a priori have no
share. Pfleiderer himself shows that Paul assumes a twofold issue throughout
for the final destiny of men, and would not dispute that the doctrine of election
in particular presupposes this, were he not misled by a misunderstanding of Rom.
xi. 32 (oomp. § 88, a ; 91, d, footnote 6). There remains, then, nothing else than
to assume a suspense on the part of Paul between two inconsistent ideas (Bieder-
mann, p. 300), and with that again an unsolved autonomy (Pfleiderer), for which
we have nowhere found occasion with Paul.

74 ESCHATOLOGT.
(d) The ultimate end of the entire development of God is
the glory of God; for as all is from Him and by Him, so is
He the end for which all is intended (Rom. xi. 3 6 : to. irdvTa
<=f avTov koX Bi ainv ical eh aiTov), and this applies speci
ally to the world of redeemed men (1 Cor. viii 6 : ef ov to,
irdvTa Kal r/fieh eh amov). Hence to Him is due the
honour for ever (Gal. i. 5; Rom. xi. 36, xvi. 27; comp.
Eph. iii. 21 ; Phil. iv. 20), which the apostle presents to Him
in his doxologies (2 Cor. xi. 31, i 3; Rom. i 25 ; comp.
Eph. i. 3). This ultimate end is to be kept steadily in view
in the earthly realization of the divine purpose of salvation.
If the Church is bound together in unanimity according to the
will of Christ (Rom. xv. 5), she strives after this ultimate end,
that all with one heart and one mouth should praise God
(ver. 6). To advance this praise of God, Christ has cared for
us (ver. 7), and in particular for the Gentiles (ver. 9). The
fulfilment of all the promises of God in Christ have Him in
view (2 Cor. i. 20; comp. Eph. i 6, 12, 14, iii. 21; PhiL
i. 11, ii. 11). The whole conduct of Christians is thus to
conduce to the glory of God (1 Cor. vi. 20, x. 31 : irdvTa eh
Sogav ©eov iroieiTe; comp. Gal. i. 24; 2 Cor. ix. 13). But
this takes place in particular by the continual thanksgiving
(eixapto-Tla) for all the present gracious acts of God (2 Cor.
iv. 15). And hence the apostle's mouth overflows with
thanksgiving for what God's grace has done for the Church
(1 Cor. i 4 ; 2 Cor. viii. 16, ix. 15 ; Rom. i 8, vi. 17 ; comp.
1 Thess. i 2, ii. 13 ; 2 Thess. i 3, ii. 13 ; Col. i 3 ; Eph.
i. 16 ; Philem. 4; Phil, i 3) and for himself (1 Cor. i 14,
xiv. 18, xv. 57; 2 Cor. ii. 14; Rom. vii. 25). And hence
he never ceases to exhort them to similar thanksgiving (2 Cor.
i. 11, iv. 15, ix. 11, 12 ; comp. 1 Thess. v. 18 ; Phil iv. 6;
Col. i 12, ii 7, iii. 17, iv. 2 ; Eph. v. 4, 20).

§ 100. THE DOCTRINE OF JUSTIFICATION. 75

SECTION III.
THE DEVELOPMENT OF PAULINISM IN THE EPISTLES
OF THE IMPRISONMENT.
CHAPTER XI.
THE PAULINE FIRST PRINCIPLES.
§ 100. The Doctrine of Justification.
Although discussion on the presuppositions of the doctrine
of justification falls into abeyance in the Epistles of the
imprisonment, yet these Epistles proceed on the same funda
mental principles, and, in particular, on the same anthropo
logical ideas, as the earlier Epistles (a), and on the same
religious-historical view of heathenism and Judaism (5). Here
also begins the time of grace, mediated by Christ, a time
whose institution of salvation rests on the death of Christ (c).
Finally, the thesis of justification appears, quite by the way,
in all its sharpness, and with it the doctrine of the new filial
relationship to God (d).
(a) Along with the polemic against Judaism (comp. § 59, e),
the more thorough discussion and grounding of the presup
positions, on which the doctrine of justification rests, must
necessarily fall into abeyance in the Epistles of the imprison
ment. Yet they do not disappear. Even the idea of
righteousness (comp. § 65) is conceived of as in the earlier
Epistles,1 and its relation to dXtjdeta is quite Pauline.
AiKauocrvvr], as the normal condition of man created after
God, corresponds to truth as moral principle (Eph. iv. 24 :
1 What is termed (Col. iii. 20) simply ebxpio-Tov, what is acceptable to God
(Rom. xii. 1, 2 ; comp. xiv. 18 ; 2 Cor. v. 9 ; Eph. v. 10 ; Phil. iv. 18), is
called in the parallel passage (Eph. vi. 1) i!mm. A relaxing of the stronger
doctrinal statements is shown only in this, that Col. iv. 1, Phil. i. 7, corre
sponding rather to the classical use of the word, }m»«> denotes that which
corresponds to the relation of man to man. If, on the other hand, oiSixiTv (Col.
iii. 35 ; Philem. 18) is used of unrighteous dealing towards others in the stricter
sense, that is the case also in the earlier Epistles, according to § 65, 6, foot
note 2.

76 THE PAULINE FIRST PRINCIPLES.
Biicaioovvr) . . . t??9 aXr}0eia<i), the right is also the true
(Phil. iv. 8), righteousness and truth are synonymous ideas
(Eph. v. 9, vi. 14).2 The righteousness of God appears
as impartiality (Eph. vi. 9; Col. iii. 25); it is His anger
which comes on the children of disobedience (Eph. v. 6,
ii. 2, 3 ; Col. iii. 6), and brings destruction on them (Phil.
iii. 19; comp. i 28). There is no doubt here also a way
man may procure righteousness for himself, by obeying the law
(Phil. iii. 9 : r; *M Bticaiocrvvri rj eic tov vofiov; comp. § 66, a);
but here righteousness is never actually attained in this way.3
Heathens and Jews walk in lusts which deceive men ; while
they promise them deliverance and therewith blessedness
(Eph. iv. 22), they allow them instead to sink into passion
(irddo<: : Col. iii. 5) and the wrath of God (Eph. ii. 2, 3). It
is this empirical state also that the term o K007109 charac
terizes ; it rarely designates the universe (Eph. i 4), but
ordinarily the world of men (Col. i. 6), and the unchristian
world to be sure (ii. 8, 20), the ungodly (Eph. ii. 12), which
is ruled by sin (Phil. ii. 15= yevea cicoXia xal BieaTpa/MfievTi),
as it applies to the pre-Messianic age (Eph. ii. 2 : 6 almv tov
Koaftov tovtov), in contrast to the Messianic (i. 21 : ei; t&j
alwvi tovtw kcu iv to> fieXXovTi). Above all, the anthropo
logical principles, on which the assertion of the general
sinfulness rests, are in our Epistles specifically Pauline (comp.
2 Besides, xXf,hix denotes, as § 65, 5, footnote 3, the truth of a statement
(Eph. iv. 25), or the sincerity of an effort (Phil. i. 18), the truth, as the con
tents of the Gospel (Col. i. 5 ; Eph. i. 13), or that the being instructed in Christ
is real (xxilux = to xXnln'o* : Eph. iv. 21), the knowledge of the readers is a
knowledge in truth (Col. i. 6). Along with the opposition to the doctrines of
the law, on the other hand, there disappears here the designation of sins (xfixprlou :
Eph. ii. 1 ; Col. i. 14 ; xxpxxTtip.xTa : Eph. i. 7, ii. 1, 5 ; Col. ii. 13 ; ipym
¦xompi. : Col. i. 21 ; comp. Eph. v. 16) as vxpxSHcus, and their principle as
xvopilx. On the other hand, the essence of righteousness is very frequently desig
nated as a doing of the will of God (Eph. vi. 6 ; comp. v. 17 ; Col. i. 9, iv. 12),
or of what is well-pleasing to God (Col. iii. 20 ; comp. Eph. v. 10), as good works
(Col. i. 10 ; Eph. ii. 10), or as goodness generally (xyxluirin : Eph. v. 9 ; comp.
2 Thess. i. 11 ; Gal. v. 22 ; Rom. xv. 14).
3 When the apostle says (Phil. iii. 6) that he is as to the %ixxioo-mn i it tS
tofiip blameless, it is clear from the connection that the question is discussed
only on the ideal of tho Pharisees, an ideal which he had no doubt fully realized
that this blamelessness is not meant according to the standpoint of God, but
from that of his party. It may, however, be conceded that in the conflict with
Judaistic teaching about the law, he would not have made use of any such
expression, on account of possible misapplication. >

§ 100. THE DOCTRINE OF JUSTIFICATION. 77
§ 68). Here also the ideas of o-dpfj, •tyvxfi, icapBia, common
to the whole New Testament, form the presupposition, as has
been sliown already, § 67, d (comp. especially footnotes 6 and
7), and § 68, d, footnote 12 ; but the peculiar change is now
introduced by which the natural o-dp% is human nature
untouched by grace in general (comp. Phil, i 22, iii. 3, and
therewith § 68, b, footnote 5), and in this sense it is the seat
of sin (Eph. ii. 3 : eiri6vp,lai -rijs aapKoi)} Connected with
this it is that the ^rv^t], or the natural human trvevfia (at Col.
ii. 5 ; comp. § 68, c, footnote 9), no longer appears as the
bearer of the higher life in man; that is rather said, Eph.
iii. 16, quite as § 68, d, of the earn av6pwiro<;, which requires
to be strengthened by the Spirit in the natural man ; it is
therefore weak because it wants this Spirit, and ver. 17
shows that the ecra av6pa>iro<s has its seat in the heart, as has
the vov<;, identical with it, along with its vofyaTa.5
(b) The religious-historical consideration of heathenism in
* This is shown very clearly (Col. ii. 11) where the tZ^x n; xptxpTix; (Rom.
vi. 6) is called the oupix t*s o-xpx'o; (Eph. ii. 3 ; Col. ii. 18), where mention is
made of the hxipixTx and a tov; n; axpx'os, and ii. 23, where severity to the body
works a satisfying of the flesh, the two therefore forming a relative contrast. It
is, moreover, specially noteworthy how human masters are here called xipiu xxtx
0-i.pxx, in contrast to the higher Master believers in Christ have (Eph. vi. 5 ;
Col. iii. 22 ; comp. Philem. 16), where the lordship can be regarded as within the
sphere of this present visible world quite as little as in the similar expressions
in the earlier Epistles (comp. R. Schmidt, p. 23, and therewith § 68, a, foot
note 3).
6 There is only an apparent contradiction to the Pauline opposition of the tov;
and o-xpl when the Christian, who surrenders himself to self-devised human
wisdom, becomes, according to Col. ii. 18, puffed up by his fleshly tov;. It is
rather as clear as possible how the irxp% is the natural human nature in opposition
to the divine, to which belong even spiritual sins such as pride. As the o-xpt,
remains in the Christian, and even contends with the mtV/ia, it may naturally
the more easily master the nut, which has been made capable of resistance only
through the spirit ; and it is a sign that the mivpix has again fallen under the
power of the cip\ (comp. the cupcx t. o-xpxi; : Col. ii. 11), if the Christian
becomes puffed up by it in sinful pride. Just so is the expression ¦rttvpix tov
vol; ifiut (Eph. iv. 23) simply explained thereby, as even Pfleiderer, p. 456
[E. T. ii. 188], cannot well question that the muj of the natural man furnishes
the point of connection for the divine irttvpt.x, by which the inner man or the
toi; is strengthened (iii. 16) and renewed (comp. Rom. xii. 2), after it has been
weakened by sin and emptied of its true contents (iv. 17). Here also the v«J;
remains in the Christian the seat of the rational reflective consciousness (comp.
I 86, b), which cannot comprehend how one may be calm and joyful in the face
¦of all fates (comp. Eph. iii. 20), and is thus the source of the care which is to be
conquered by the peace of God (Phil. iv. 7 ; comp. ver. 6).

7,8 THE PAULINE FIRST PRINCIPLES.
our Epistles furnishes the most interesting parallels to the
representation of the earlier Epistles (comp. § 69, 70). The
heathen, or the Greeks (Col. iii. 11), walk in the fiaTaiorrji; of
their vov$ (Eph. iv. 17), because they have emptied it of its
true contents by their departure from God (comp. Rom. i. 21),
and their hearts have become thereby even harder, i.e. they
have become unreceptive of the knowledge of the divine, and
thus they have become the victims of an ignorance which is
the result of their own guilt (ver. 1 8 : Bid tt)v dyvoiav ttjv
ovaav ev aiToh Bid ttjv irapacrvv r. xapSiat aiTtov, a point
which Pfleiderer, p. 435 [E. T. ii. 166], overlooks; comp.
Acts xvii 30), by which they are darkened in their whole
mental activity (ver. 18 : ecr/coTco/ievoi tt} Biavota ; comp. v. 8 :
^re . . . TroTe o-koto<s). From a practical point of view, the
consequence of that departure from God was in principle dis
obedience (ii. 2, v. 6 : viol t^s direiOeias), which is alienated
from Him and at enmity in mind (Col. i 21); it was also
the specific heathenish lusts of covetousness and uncleanness,
which are here designated as eiBcoXoXarpeia, i.e. as an idolizing
of earthly lust and earthly treasure (Col. iii. 5 ; Eph. v. 5),
and as a secret horror, about which decency forbids one to
speak (ver. 12). Here also idolatry, on the one hand, is a
worshipping of beings which are not gods (d6eoi: ii. 12);
on the other hand, a bondage under the powers of darkness
(Col. i 13 ; Acts xxvi. 18), which as the rulers of the world
govern the children of disobedience (ii. 2). The result of the
moral development in heathenism, which appears here incident
ally as a judgment of God (v. 6), is complete loss of feeling
towards every upbraiding of conscience (iv. 19 : aTrrfXyrj /cores),
in which they give themselves up without check or shame to
unchastity (dcreXyeid). On the other hand, heathenism is
here regarded as a rudimentary religion, as the Gentile
Christians of Colosse, according to Col. ii. 20, by their being
dead with Christ, have been emancipated from the o-roi^eta
tov icoo-fiov. From it Judaism (the circumcision, in contra
distinction to the uncircumcision: Eph. ii. 11; CoL iii. 11,
iv. 11) is separated by means of the law, which hems in all
their forms of life by its definite restrictions like a hedge
(Eph. ii. 14, 15). Yet the Jews really walk in the lusts of
the flesh like the children of disobedience, and are on thr.

§ 100. THE DOCTRINE OF JUSTIFICATION. 79
account, like them, children of wrath (ver. 3 ; comp. § 71, d).
But if <f)vo-et is here added, that already involves the opposite
of what they have become 6eo-ei, i.e. on the ground of the
covenant of promise (ver. 12). Here also, that is to say, as
§ 72, d, are circumcision and descent from the fathers (Phil.
iii. 5) designated as a higher gain (ver. 7), so far as they con
dition a share in the promise, on the ground of which the
Jews already hoped for the Messiah (Eph. i 12), while the
Gentiles lived without hope (ii. 12). As regards the use
made of Scripture in the Epistle to the Ephesians, comp.
§ 73, 74.
(c) The divine purpose of salvation is here also, as § 75, a,
designated as to fivarripiov to diroKetcpv/jifievov diro tS>v
aloiviov (Col. i 2 6 ; Eph. iii. 9 ; comp. vv. 3, 4). It was, to
be sure, predicted in prophecy, but, because it was appointed
for the Christian present, and can be perfectly understood only
in the light of its fulfilment, it was not so made known
to the other generations of men as it has now been revealed
to the apostles and prophets (ver. 5), wherein there is there
fore implied no sort of depreciation of Old Testament pro
phecy (Pfleiderer, p. 436 [E. T. ii. 167]), — that is to say, God
has now made known the secret of His will in conformity with
the plan, formed with Himself in reference to the dispensation
(olfcovofiia) of the irX'ijpmfia t&v icaipwv, i.e. a fixed period in
which the measure of the ages that are past was to become
complete, and so the time for the performance of His purpose
was to be ripe (i. 9,10; comp. Gal. iv. 4). The principle of
this performance is here also that divine grace, which forms
the contents of the gospel (Acts xx. 34: to eiayyeXiov t^s
ydpvro<i tov ©eov; comp. ver. 32), which was on that account
heard and acknowledged (Col. i 6), whose working is a gift
of God, and which forms the contrast to all human works
(Eph. ii 8, 9).6 According to iv. 7, it is Christ who, by the
6 By it are we delivered (Eph. ii. 5) and redeemed (i. 7) ; from it has proceeded,
according to i. 3-6, the eternal election, and in the introduction of all the
Epistles (Col. i. 2 ; Philem. 3 ; Eph. i. 2 ; Phil. i. 2) it is asked for the readers.
Here also the mercy of God (comp. Phil. ii. 27), compassionate to the need of
men lying in the death of sin, and love as the frame of mind for the sake of
which such mercy works in Him, are distinguished from grace by which this
mercy works (Eph. ii. 4; comp. i. 1-4); so also the beneficent goodness by
which grace is evidenced is distinguished from grace itself (ii. 7). Here also

80 THE PAULINE FIRST PRINCIPLES.
distribution of His gifts, brings about the possession of grace,
and therefore in the opening salutations (with the exception
of Col. i 2) He appears along with God as the original
possessor of grace; and Phil. iv. 23, Philem. 25, as in the
earlier Epistles, the accompaniment of His grace is asked for
the readers.7 According to Col. ii. 6, this Jesus Christ is
preached to the Christians as Lord (comp. § 76, a), and they
acknowledge Him as such (Phil. ii. 11 ; comp. Eph. v. 20 ;
Col. iii. 17); the solemn designation of the Redeemer is
6 Kvpio? v/iwv 'Ir)crov<; XpiaTcx; (Eph. i 3, 17, v. 20, vi. 24 ;
Col. i 3 ; Philem. 25. Comp. Phil. iii. 8 : 6 Xpio-To<; 'lyo-ovs
6 Kvpios p,ov).s But the Mediator of divine grace is here also
(comp. § 80) Christ by His death (Col. i 22), which is here
on purpose qualified as a death on the cross (Col. i 20, ii. 14 ;
Eph. ii. 16 ; Phil. ii. 8), and here it is conceived sometimes
Si x*-pis « lotuo-x (iii. 2, 8 ; comp. Phil. i. 7) designates an individual activity of
grace, a specific evidence of mercy (comp. Eph. iv. 29 for an evidence of human
love), only that x*l"s on that account is used without more ado in the sense of
xxpio-ptx, which latter (iii. 7) is expressly described by o*oipix tv; x*P'to;.
7 By Him is everything mediated for which the Christian has to thank God
(Col. iii. 17)— atonement (i. 20), sonship (Eph. i. 5), access to God (ii. 18), tho
fruits of righteousness (Phil. i. 11) ; in Him it is that God has admitted us to
share in His grace (Eph. i. 6, ii. 7) ; in Him have we redemption (i. 7), the
forgiveness of sins (iv. 32), reconciliation with God (ii. 16) ; iii Him we receive
every blessing (i. 3 ; comp. Phil. iv. 19), from eternal election onwards (Eph.
i. 4, iii. 11) ; and hence all praise to God is grounded in Him (iii. 21).
8 It is very noteworthy that the different designations of Christ in our Epistles
show very exactly the same appearances as in the earlier Epistles. The name
'Uo-oii; occurs only in Eph. iv. 21 ; Phil. ii. 10 ; most commonly it is Xpmri;
(about thirty-two times) and S Xpio-To; (about thirty-seven times). In the order
of tho names the codices vary very much (Eph. ii. 20 ; Phil. i. 6 ; Philem.
1, 9) between 'Imrou; Xpio-To;, which, however, occurs here without any
addition very rarely (Eph. i. 5; Phil. i. 11, 19, ii. 11), and Xpto-Tos 'U'oZs,
which occurs without different readings only in connection with the standing
formula, about eleven times, iv x^a-Tf (or it tS Xpio-TS : about nineteen times ;
comp. Eph. iii. 11 : it tu Xpto-ru 'Ivteov Top xupitp vipiut) ; but here, too, the reading
is pretty certain, Col. i. 1, ii. 6, iv. 12 ; Eph. i. 1, iii. 1 ; Phil. i. 8. Christ is
usually called S xipio; simply (about ten times), or xvpio; (five times), especially in
the formula l» xupitp (about twenty-one times), and therefore Christ as the Us xipio;
is put, Eph. iv. 5, 6, in contrast to the il; ®%'o;, although here also God seems
to be sometimes designated as the xipio; (Eph. v. 10, 17, 19 ; Col. iii. 13, read
o xvpio;). Besides the solemn formula quoted in the text, this name of dignity
joined to the personal name occurs more especially in the opening words of the
Epistles : xvpio; 'Intuit Xpirrii (Eph. i. 2, vi. 23 ; Philem. 3 ; Phil. i. 2, iii. 20 ;
comp. i xipio; 'Ino-ov; Xpio-To; : Phil. iv. 23). xipio; 'Uo-ou; occurs with differences
of reading (Col. iii. 17) ; it is, however, well established in Philem. 5, and in

§ 100. THE DOCTRINE OF JUSTIFICATION. 81
as an act of obedience on the part of Christ (Phil. ii. 8), and
sometimes as an act of love on our behalf (Eph. v. 2, 25 : vivep
¦^fiSiv). When we obtain in Christ deliverance from guilt
(Col. i 14), which is expressly set forth as identical with
forgiveness of sins, there is no necessity, with Pfleiderer, p. 3 8 3
[E. T. ii. 112], to see in this a subjective turn of the Pauline
dirdXvTptotris (§ 80, c), as the latter is brought about, according
to Eph. i 7, by the blood of Christ ; and it is so represented,
Col. ii 14, figuratively that God has blotted out the hand
writing of the law condemning us, and therefore the guilt,
which the transgressors of the law had contracted, is regarded
as thereby atoned for.0 Quite as in the earlier Epistles it is
the death of Christ by which He brings about the reconcilia
tion of the world with God (Eph. ii. 16 ; Col. i 21 ff.), or God
Himself makes His peace with the world (ver. 2 0) ; quite as
in 2 Cor. v. 18 ff. He reconciles the world to Himself by
the formula : •» tS xup'm 'Intou (Eph. i. 15 ; Phil. ii. 19). Here also S xipiot
XpitTo; (Col. iii. 24) is peculiar. The less there can be detected in these varia
tions a fixed rule discernible by an imitator, the more must this harmony be
ascribed to identity of authorship. On the other hand, how little can be
proved from smaller fluctuations against this identity, is shown by the fact that
in the Epistle to the Philippians, which is the least questioned, the solemn
formula ; S xipio; SiptZt 'Itio-ous XpitTo;, does not occur at all ; and in the Epistle to
Philemon, which, to be sure, has nearly all the formulas, the simple XpitTo;
occurs only (ver. 6).
9 This blotting out even appears expressly as the means for the xxP'Zl*0x' ™
orapxTTUfcxTx (ii. 13 ; comp. iii. 13 ; Eph. iv. 32 ; and also 2 Cor. ii. 7, 10,
xii. 13) for the Jewish Christians. It is therefore, on the other hand, as little
said that satisfaction was given to a demand of the law (Gess, p. 239 ;
Pfleiderer, p. 381 [E. T. ii. 110]) as it is Gal. iii. 13. The law is not here looked
at so far as it demands punishment from the transgressor, but only in so far as
it declares us guilty by transgression. The words, moreover, do not refer to a
bond issued by the transgressor himself (Ritschl, ii. p. 250, after von Hofmann ;
comp. on the other hand, Gess, p. 238), as in what follows the law, which, on
account of its (unfulfilled) ordinances, always stood against us as an enemy, is
declared to be taken ix piitou by its being nailed to the cross, and that can be
nothing but a figurative expression for the open proclamation of its removal
by Christ's death on the cross. Still less can the words mean that the nailing
to the cross, as Ritschl will have it (while he makes the law to have been nailed
with Christ), represents the death of Christ as a sacrifice, so far as it avails for
the shedding of blood. Even in this the doctrinal expressions used in our
Epistles correspond to those of the earlier Epistles, that, Eph. iv. 30 (iipdpx
aitoXuTputius) quite as 1 Cor. i. 30, this redemption from guilt is regarded as
one definitely coming to pass at the judgment ; and, Eph. i. 14, xroXurpati; with
a genitive of closer definition (as Rom. viii. 23) occurs in another than in this
technical sense.
VOL. II. F

82 THE PAULINE FIRST PRINCIPLES.
Christ, so that even here a subjective turn (Pfleiderer, p. 381
[E. T. ii. 110]), or at any rate a transference of reconciliation
to Christ (Pfleiderer, p. 444 [E. T. ii. 175]), which would,
indeed, be the case in Col. i. 21 ff., is not to be thought of.
But if it once becomes quite evident from the constant in
terchange of' aTavpo<i and alfia that they both designate, in
the first place, only the violent death of Christ (comp. § 80 c,
footnote 9), then in our Epistles, at any rate, the death of
Christ is at once put into the point of view of the Old
Testament sacrifice (Eph. v. 2).10 On the other hand, the
new life purified from sin is here also, as § 81, b, the indirect
result of His death as intended by Christ (v. 25-27; Col
i. 22). The result thereby brought about is, that He has ac
quired the Church to be His own possession by His own blood
(Acts xx. 28). It is connected with the practical hortatory
tendency of our Epistles that this intended result of Christ's
deed of love is put even more strongly than in the earlier
Epistles. Finally, by the Svvafim ttj? arao-Tao-eoj? (Phil.
iii. 10) is here meant the sealing of the saving significance
of the death of Christ in the sense of § 81, d ; wherefore the
mighty power manifested in the resurrection and exaltation
of Christ, Eph. i. 19, 20, is the ground of assurance of sal
vation, and faith so far, Col. ii. 12, is directly characterized
as confidence in the mighty power of God, for the " ex
perimental perception " of the powers included in Christ
(Gess, p. 306) cannot be called the power of His resurrection.
(d) The doctrine of justification (§ 82) is, to be sure, no
where expressly explained in our Epistles ; but when, Phil.
iii. 9, to one's own righteousness, which is earned by the law
10 It is not the giving up of Himself (the vxpxloutai XxutU) on the part of
Christ which is here designated a sacrifice well-pleasing to God, as it ought to
be expressly stated, but what Christ gave Himself for in our behalf, and the
words in apposition refer to Ixunt, and not to the whole clause. The general
idea of a sacrifice (xpompopx) is more closely defined by 6uaix as a bloody sacrifice ;
and as it implies one offered for the good of another, it is characterized as a
sin-offering, a point which Pfleiderer, p. 449 [E. T. ii. 181], overlooks. The
term, teclinicus (Lev. i. 9: nilT^ rjiru nil), borrowed- from a free-will offering,
is used only to bring into yet greater prominence the free willingness of this
-sacrifice implied in Ixuri* ; and along with that the ground on account of
which God could impute to Him the significance of a means of atonement, but
scarcely to transfer to Christ the characteristic moment of the burning of a
sacrificial animal, as Ritschl, ii. p. 182, thinks.

§ 100.' THE DOCTRINE OF JUSTIFICATION. 83
(namely, by obedience to it), there is opposed the righteousness
which is obtained from God (e/e ©eov) upon the ground of
faith (eVl t?5 irio-Tei), and which is hence mediated by faith
(f) Bid 7r/o-TeQ>s), the essence of Pauline justification is
thereby expressed in the most precise way. Just so, Eph.
ii. 8, 9, the true Pauline antithesis : Bid ¦n-io-Teco? . . . oiic e'f
epytov, is expressed with reference to the deliverance resulting
from grace, a deliverance which presupposes justification.
Faith is here often, in the first place, the confident persuasion
of the truth of salvation (Eph. i 13, 19, iv. 5 ; Phil. i. 25,
ii. 17), but yet preponderatingly saving trust in God (Col.
ii. 12) or Christ.11 Neither Eph. iv. 5, where iv /Mia iX7riBi,
which must necessarily be taken subjectively, precedes, nor
ver. 13, where the likewise subjective ical Trj<; eiriyvoocrew
follows, permits us to think of the objective idea of faith as
held by the Church (Pfleiderer, p. 455 [E. T. ii. 186]).
According to i. 5, Christians are predestinated to sonship
(vlo&eai'a, comp. § 83), and therewith to complete salvation ;
and the essence of sonship consists in this, that they are
loved of God (Eph. v. 1 ; Col. iii. 12 : rjyairrifievoi) as their
God (Phil i 3, iv. 19), and give to Him their confidence, only
that here also the free access to God grounded on this trust
is brought into prominence (Eph. iii. 12, ii. 18), which as
regards the thing is involved also in Rom. viii 15, Gal.
iv. 6, and has nothing to do with priestly approach to God
(Ritschl, ii. p. 210).12 Here also elprjwq designates at one
time the fulness of the Christian salvation generally (Col.
i. 2 ; Philem. 3; Eph. i 2 ; Phil, i 2 ; comp. Eph. ii. 17,
vi. 15, 23), at another time the peace of unanimity (Col.
iii. 15 ; Eph. ii. 14, iv. 3) ; at another, the inner peace of soul
which excludes every earthly care (Phil. iv. 7, 9), and the joy,
11 Here also we have the formulae tltTi; and mrrtim ils Xpitrot (Col. ii. 5 ;
Phil. i. 29 ; comp. Acts xx. 21, xxvi. 18), rlrns and tru-ris it Xpurrip (Col. i. 2, 4 ;
Eph. i. 1, 15), nitTis XpitTou (Phil. iii. 9 ; Eph. iii. 12). As to vltn; tou
suxyytxlou, Phil. i. 27, comp. § 82, d, footnote 11. It is here also often
doubtful whieh of the two ideas is the more prominent where there is no
closer definition (Col. i. 23, ii. 7 ; Eph. iii. 17, iv. 13, vi. 16, 23).
13 If, Rom. viii., the metaphorical application of the idea of sonship is only
hinted at (§ 83, d), it is expressly (Eph. v. 1) set forth as a motive for the ex
hortation to imitate God, i.e. to become like Him in moral nature (comp. § 21, c).
As that, so it is in harmony with the paranetic character of our Epistles that,

84 THE PAULINE FIRST PRINCIPLES.
which goes hand in hand therewith (Col. ill; Phil. i. 18, 25,
ii. 2, 17, 18), to which the apostle specially exhorts in the
Epistle to the Philippians (iii. 1, iv. 4). Finally, here also is
the consciousness of this new relation to God brought about
by the Spirit of God (Eph. ii. 18: iv evl -rrvevfiart), which is
on that account the seal of perfect salvation (Eph. i 13,
iv. 30; comp. § 83, e).
§ 101. The Doctrine of Salvation.
The doctrine of a living fellowship with Christ resting on
the gift of the Spirit in baptism, by which holiness and
righteousness are actually produced, is the same in oiu
Epistles as in the earlier ones (a). Here also the healthy
development of the Christian life depends on the ever fuller
realization of that living fellowship, and on the unrestrained
activity of the Spirit in believers, by whom the divine work
of grace is brought about (b). The doctrine of hope, so far
as it is more definitely stated, is quite that of the earlier
Epistles (c). Here also salvation rests ultimately on election
and calling by the gospel, the proclaimer of which to the
readers is the Apostle to the Gentiles, prepared for this work
by revelation (d).
(a) Baptism is dispensed in the first instance, as § 84, on
the ground of faith in the one Lord (Eph. iv. 5 : eh Kvpio<s,
fiia -n-t'o-Tt?, ev Bd-n-Tiafia), and brings with it cleansing from
the stains of guilt (v. 26 : Ka9apicra<; t£> Xovrpw tov vSaTov;
comp. Acts xxii. 16: BdicTiaai ical diroXovaai rdi dfiapTiwi
aov), undeT the supposition, to be sure, of Christ's having
given Himself to die (ver. 25), and on the ground of a (divine)
word of calling (iv prjp,aTi), which is to be in no way
Phil. ii. 15, the emphasizing of sonship involves the obligation to blame
less obedience, as with Peter (§ 45, d). Hero also is God designated, but only
in the standing pra3'er for blessing in the beginning of the Epistles, as our
Father (Eph. i. 2 ; Col. i. 2 ; Philem. 3 ; Phil, i. 2) ; moreover, in Phil.
iv. 20, Eph. iv. 6, where the vxtn;, from its connection with ver. 7, can, at
any rate, be only all Christians, yet Christians are addressed as brethren (Eph.
vi. 10 ; Philem. 7, 20 ; Phil. i. 12, iii. 1, 13, 17, iv. 1, 8), and designated
such (Col. i. 2, iv. 15 ; Eph. vi. 23 ; Phil. i. 14, iv. 21). The designation of
God as_ txtvp tvs Vo\n; (Eph. i. 17) has its analogy in 2 Cor. i. 3 (varkp ,S>
CIXTipiCV*).

§ 101. THE DOCTRINE OF SALVATION. 85
regarded as in mystical union with the water of baptism
(Pfleiderer, p. 454 [E. T. ii. 186]). But the Christian is at
the same time, from the very beginning of his Christian life,
i.e. from his baptism, in living fellowship with Christ (Eph.
ii. 13: vvvl . . . iv Xpiarm 'Irjcrov ; comp. v. 8) ; the result
of his appropriation of Christ by faith (Phil. iii. 8 : Xpicnov
KepBaiveiv) is, that he is found in Christ (ver. 9), and in Him
is filled with the fulness of all the blessings of salvation (Col.
ii. 10). This form of doctrine, so peculiar to the apostle, is
found perfectly carried out in our Epistles in the manner of
the earlier Epistles. The Christian is dead with Christ (Col.
ii. 20), and is buried with Him in baptism (ii 12), only that
here the being quickened with Him comes expressly into
prominence (iii. 1, ii. 12 ; comp. Eph. ii. 6).1 For this, here,
on account of what follows, cannot possibly mean a new
religious quickening by translation into a state of salvation
(Pfleiderer, p. 386 [E. T. ii. 116]), as %a/Ho-a/iez>o? rtpTiv
designates an act of God, which does net, after all, refer
exclusively to the subjects of o-vvrjyepdrjTe, and cannot explain
the way and manner of this, but it can be explained only by
" after that." On the other hand, Christ dwells by His Spirit
(Phil, i 19) in the heart (Eph. iii. 17), so that the life of the
Christian is only a life of Christ in him (Phil. i. 21 ; Gal. ii.
20), Christ's heart beats in his heart (ver. 8).2 But it is here

1 Christians are therefore brethren in Christ (Col. i. 2 ; Philem. 16 ; Phil.
i. 14 ; comp. Col. iv. 7 : tithouXo; it xuoiu ; Eph. vi. 21 : %txxoto; it xvplep), the
apostle is a iitftio; it xvplai (Eph. iv. ; comp. Philem. 23 ; Phil. i. 13), and
here also the formula passes gradually over into a designation of the Christian
standing as such (Col. iii. 18, 20 ; Phil. ii. 1 : il ti; a-xpxxXntis it XpitTtJ).
Indeed this passage, in which the it XpitrZ is taken up by xoitmtix rov
orviipxTo;, shows plainly how this living fellowship with Christ is brought about
by the giving of the Spirit. Comp. also Eph. ii. 21, 22, where it xvp'm is placed
in parallelism with it •xt'.ipoxTi, and the Church in fellowship with Christ is
built up into an habitation of God in the Spirit.
2 Here also the noticeable trinitarian juxtaposition of Christ, or the Lord, the
Spirit, and the Father (Eph. iv. 4-6, ii. 18, 22), cannot prove that the Spirit is
regarded as a personality, as tho Spirit is evidently represented rather, iii. 20
(comp. ver. 16), as the power of God, which works in us and strengthens us for
every Christian activity, from which proceeds every blessing (i. 3 : shxoylx
vrvtv/txTixx), every insight (Col. i. 9 : tititis <rtiuftxTixv ; comp. Eph. i. 17 : "»«
2«.->! i/iit orttvpx toflxs), and every activity of Christian piety (Col. iii. 16 ; Eph.
v. 19 : irix) ortiupixTixxl), and in which one shares (Phil. ii. 1 ; comp. 2 Cor.
xiii. 13, and therewith § 84, a, footnote 4).

88 THE PAULINE FIRST PRINCIPLES.
expressly said, that not only the communication of the Spirit
(Eph. i." 13 ; Phil, i 27), but also living fellowship with
Christ thereby brought about (Col. ii. 12), or the indwelling
of Christ with us (Eph. iii. 17), is conditioned by faith, in
which therefore this living fellowship is certainly not given.
The result of this is a new creation, which is perfected in this
living fellowship with Christ (Eph. ii. 10 : (©eov) icr/iev
iroirt/jia, KTta-0evTe<s iv Xp. 'Iyer.; comp. ver. 15, iv. 24).
Here also Christians are holy ones (Col. iii. 12 ; comp. i 2, 4,
12, 26>; Eph. i 1, 15, 18, ii. 19, iii. 8, 18, iv. 12, v. 3,
vi. 18; Phil. iv. 21, 22), and this on the ground of their
living fellowship with Christ (dywt, ev XpicrTot 'Ir/crov : Phil.
i. 1 ; Comp. Eph. ii. 21 : av%ei eh vaov dyiov iv icvpim), and
here is righteousness actually wrought in them (Eph. iv. 24,
v. 9 ; Phil. i. 11) ; and that the moral new creation of man is
not to be put in causal connection with the atonement or with
justification, Eph. ii. 15, 16 teaches here, where the former
precedes the latter, as 1 Cor. vi. 11 (comp. § 84, d, foot
note 18).
(b) The normal course of development of the Christian life
is so conditioned, as, § 86, that the new principle implanted
in baptism is ever being realized on all sides. Although each
believer is in Christ, and Christ in him, Christ must ever
anew make His abode in their hearts (Eph. iii. 1 7) till He
becomes all in all (Col. iii. 11). They have to be kept in
living fellowship with Christ (Phil. iv. 7), and to continue to
stand (iv. 1) ; from vijirtoi iv Xpiarw they have even to
become TeXeioi iv Xptcrrm (Col. i 28), rooted firmly in Him
(ii. 7), continuing to walk in Him (ver. 6).3 More particu
larly, there is here participation in the sufferings of Christ,
which the Christian has to endure (Phil. iii. 10), till the
measure of the afflictions Christ endured is also fulfilled in
him (Col. i 24). But he in whom Christ dwells is constantly
strengthened (Eph. iii. 16, 17) and renewed (iv. 23) by His
3 For the 'Christian exercises all the functions of his lifo in Him ; in Him, or
in fellowship with Him, are rooted trust (Phil. ii. 24), hope (ver. 19), joy (iii. 1,
iv. 4, 10), boldness (Philem. 8), and Christian refreshment (ver. 20). In
Him one speaks (Eph. iv. 17), executes His ministry (Col. iv. 17), entertains
another (Phil. ii. 29), in Him keeps unanimity with each other (iv. 2), in Him
one obeys another (Eph. vi. 1), in Him is one strengthened (ver. 10) and can do
all things (Phil. iv. 13).

§ 101. THE DOCTRINE OF SALVATION. 87
Spirit ; only ' by the help of this Spirit can one receive all
things which one requires for the preservation of the Christian
life (Phil, i 19), only by Him can one really serve God (iii. 3).4
A progressive renewal is also here required. Although the
o-Sifia t?J? a-apic6<i is put off in baptism (Col. ii. 11), yet the
old man needs ever again to be put off, and the new man
ever more to be put on (iii. 9, 10 ; Eph. iv. 22, 24); the
holiness which the Christian possesses must be ever more
perfectly realized (v. 26, 27; comp. i 4), till he becomes
quite clean and without offence, filled with the fruits of
righteousness (Phil, i 11). On this account the Christian
must ever anew prove the difference of good from evil (ver.
10), and learn to. recognise the will of God (Col. i 9, iv. 12 ;
Eph. v. 10, 17; comp. the beautiful exposition by Ritschl, ii.
p. 287). To this the apostle leads him on by referring to his
own example (Phil. iii. 1 7, iv. 9 ; comp. i 3 0), as also to the
pattern of Christ (Eph. v. 2 ; Phil. ii. 5), by his own regula
tions, to which the churches have to give obedience (Phil.
ii. 12; Philem. 21), as also by reference to Scripture (Eph.
v. 14); and it is not un-Pauline, according to § 87, d, if
he is stirred up by a command of the Decalogue (vi. 2).
Here, also, the apostle draws motives from the fundamental
facts of salvation: they are to forgive as they have been
forgiven (iv. 32); they are to walk worthy of their Christian
calling (iv. 1), or of Christ (Col. i 10), and of the gospel by
him (Phil i 2 7) ; they are to consider that they have been
created for good works, which God has before appointed as
the element of the new life, in which they are to walk hence
forth and bear fruit (Eph. ii. 10 ; Col. i. 10). But so strongly
does the hortative element of our Epistles come into view,
that the apostle makes the readers themselves answerable for
the progress of their Christian life, so earnestly must the
Christian be ever struggling forwards (Phil. iii. 12, 13), so
* It depends on this, that one has and keeps his life's element in this Spirit
(Phil. i. 27 : o-rmtrs it . . . irnvpixTi ; comp. Eph. vi. 18 : Kpotiixt'O'" I*
miupixTi ; Col. i. 8 : xy&<!t7i it crtsv/txTi), preserves the unity of this Spirit,
while one allows no other spirit to influence him (Eph. iv. 3). Here also
•xtiipix designates the spiritual life of the Christian (Philem. 25 ; Phil. iv. 23),
hut the Spirit of God dwelling in us yet remains quite objective, as it can be
vexed (Eph. iv. 30), and, according to v. 18, may be ever given anew, until
the believer is quite filled with the Spirit.

88 THE PAULINE FIRST PRINCIPLES.
evidently is it divine grace here above all which ultimately
works all in him. He who has begun the good work in them
will also perfect it (i. 6).8 Here then, therefore, finally, the
Christian can do nothing else but allow grace to work in him,
while he continues in the faith (Col. i 23), and is established
in it (ii. 7), and he remains answerable for it only when he
shuts himself out from its activity, or hinders it.
(c) Along with faith and love there is, as 1 Cor. xiii. 13,
hope (comp. § 96), the object of which, as Rom. viii. 24, is not
yet in sight, because it is laid up in heaven; a principal
moment in the subjective life of the Christian (Col. i 4, 5),
Christ is its author (i. 27 : r) eXirh), and the Holy Spirit is its
pledge (Eph. i. 14, iv. 30). The object of hope is here in the
first place salvation (i. 13) from perdition (Phil, i 28 ; comp.
ii. 12), a salvation which the Lord, looked for from heaven, and
whose coming is at hand (iv. 5 ; comp. § 98, a), will bring
(iii. 20) as the Saviour (Eph. v. 23). Here also deliverance
already results ideally from this, that the Christian has been
quickened from the death of sin to a new life with Christ
(ii. 5, 6), because the cause of destruction has been thereby
removed. The positive correlative of salvation is here also t,ar\
(Phil. ii. 16, iv. 3). Life, as it shall be lived one day with
the exalted Christ, is as yet hidden, because the exalted Christ
is as yet hidden, because it is only appointed for them in the
counsels of God (Col. iii. 3 ; comp. i 5) ; but it will be mani
fested when Christ, the author of this life, shall be manifested
in glory (§ 98, a); there they shall then share that glory with
Him (iii. 4), and that is also spoken of (i. 27) as the object of
* It is the surpassing greatness of the power of God which helps believers to
the completion of their salvation (Col. i. 11 ; Eph. i. 19), while God arms them
with all weapons needful for victory in tho Christian fight (vi. 10-13), and for
the fulfilment of their calling (Col. i. 29). Ho strengthens the power to
patience and long-suffering (i. 11 : pxxpoivplx ; comp. Jas. v. 10), and righteous
suffering is a gift of His grace (Phil. i. 29). But He works this on the ground
of prayer (Col. iv. 2 ; Eph. iii. 20 ; Phil. iv. 6) and of Christian intercession
(i. 19) ; on this account, for every blessing in the Christian standing of tho
readers, thanks are given to Him (Col. i. 3 ; Philem. 4 ; Eph. i. 16 ; PhiL
i. 3 ; comp. iv. 7, 9). How little this forms to the apostle a contradiction to
that personal responsibility of the Christian is shown by Phil. ii. 12, 13, where
the exhortation to work out their complete salvation with fear and trembling ia
made to depend on this, that God works all in all, the willing and the doing,
that He provides for them everything they require, and so there remains for
them no excuse if they do not reach the goal.

§ 101. THE DOCTRINE OF SALVATION. 89
hope. Then the change resulting on the body, which corre
sponds to the earthly humiliation, into the shining form of the
glorified body of Christ (§ 97, b), forms also the correlative,
Phil. iii. 21, to the expected salvation, ver. 20. As § 99, b,
so Paul (Phil. iii. 11) also knows only of a resurrection of
those believers kept in living union with Christ (ver. 9), a
resurrection which is based on Christ, the dp^rj (namely, t&v
iyepdevTtov) or the 7rp&)TOTOKO? iic twv veicp&v (Col. i. 1 8 ;
comp. Acts xxvi. 23). As § 97, c, so here the inheritance of
behevers stands (Eph. i 14, 18) related to their adoption
(vv. 5, 17); yet, Col. iii. 24 (comp. Acts xx. 32, xxvi. 18),
icXrjpovofiia. appears to occur in the more general sense of the
possession of salvation promised to the Christians, a possession
which is realized in the perfected kingdom of God (iv. 11 ;
Eph. v. 5).° Here also, as § 98, b, the day of Christ brings
(Phil i 6, 10, ii. 16) the decision which of the Christians is
found approved,7 and, Eph. v. 21, Christ is evidently regarded
as the judge whom Christians have to fear. Here also the
retribution (avrairoBoo-K) which they will then receive from
the Lord is spoken of (Col. iii. 24) ; the exactness of this
retribution is expressed in the sharpest terms, Eph. vi. 8,
* To be sure, here also the apostle hopes, in the event of his suffering a
martyr's death (Phil. i. 20, ii. 17), directly after death (but certainly not by a
resurrection, as Schenkel, p. 294 ff., thinks) lo go to Christ, as only on this
supposition the immediate departure from life can be to him gain (i. 21, 23 ;
comp. § 96, d) ; and the opinion, that this was regarded only as a prerogative of
martyrs (Zeller in the Tlieol. Jahrbiicliern, 1847, 3, pp. 402-407), is altogether
arbitrary (comp. Kbstlin, p. 286). Yet here also this tm XpitTw iitxi is not the
highest goal of Christian hope. If, moreover, the more particular dealing with
eschatological proceedings is reserved in the four principal Epistles, to a yet
greater extent is this the case in our Epistles, without its being possible to show
any essential change on the supposition on these points.
7 Not only do heathenish sins exclude from the kingdom of God (Eph. v. 5),
but there is required even an uninterrupted approval in the fulfilment of the
special Christian calling, by which Christ is glorified (Phil. i. 20), if the end of
the Christian life is to be the salvation (ver. 19) ; as also, according to iv. 3, the
names of true fellow- workers in the gospel stand in the book of life. Here also,
in particular, it is the stedfastness, which does not permit one to be intimidated
even iu any point by opponents, which avails to the true contenders as the God-
appointed indications of their sure deliverance (i. 28 ; comp. ver. 20), as they
thereby experience the highest proof of their living union with Christ in their
fellowship in His sufferings, which makes them conformed to His death (iii. 10),
and on that account opens up to them the prospect of the experience of the
resurrection from the dead (ver. 11).

90 THE PAULINE FIRST PRINCIPLES.
Col. iii. 25, in this way, that one receives what one has done
(comp. Phil. iv. 18 : ireirXr)pwp,ai . . . ; ver. 19 : o @eo's p,ov
irXr/pwcrei), and, Eph. vi. 3, an Old Testament retributive
prophecy referring to the earthly life is reproduced. Here
also the reward appears under the image of fruit, which is
produced, and produces at the same time blessing (Phil. iv. 1 7) ;
or under that of the praise of victory, which God has set forth
in the end for the runners of the Christian race (iii. 14) ; and
the reward which Paul specially expects for his work is the
glory he will share on the day of Christ (ii. 16, iv. 1; comp.
§ 98, d, footnote 6).
(d) The Epistle to the Ephesians begins with thanksgiving
for the election of Christians (i 4), and shows that the object
of this election is here also the realization of holiness, and of
the salvation of Christians given with sonship (vv. 4, 5 ; comp.
Col. iii. 1 2 : iicXeicToi tov ©eov, dytoi ical •qyairr/fievoi ; comp.
§ 100, d), a salvation God has predestinated for them in love.
The names of those so elected stand, according to Phil. iv. 3,
in the book of life, to which they are appointed. Here also
election follows according to the free good pleasure of God's
will (Eph. i 5) by His grace (ver. 6). Here also are Christians,
as § 88, d, called of God (Phil. iii. 14 : 17 dva> kXtjctk tov
©eov), and so called, to be sure, that by the calling they are
united into one body (Col. iii. 15 ; Eph. iv. 4). The calling
is therefore here also the introduction to the Christian Church,
and involves equally the determination to a holy walk (iv. 1)
as the hope of complete salvation (i. 18, iv. 4; comp. Phil.
iii. 14). The calling is here also effected by the gospel (Eph,
iii. 6) or the word of God,8 which, as the sword of the Spirit,
i.e. as the instrument by which the Spirit of God works
(vi. 17), produces faith. For this (Phil, i 29) is expressly
designated a x^o-p-a, and God is thanked for the faith of the
readers (Col. i 3, 4 ; Eph. i 15, 16). Here also, as § 89, is
Paul called by the will of God (Col. i 1 ; Eph. i 1) the
6 Hence it is also called the word simply (Col. iv. 3 ; Phil i 14) or the
word of the truth (Col. i. 5 ; Eph. i. 13), which is preached by human instru-
mentality («,,«««, : Col. i. 23 ; Phil. i. 15). Its content is Christ (Col. iii. 16 :
i xiyo, «« XpitTov ¦ Phil. i. 27 •- ihxyy. t. xp. ; comp. i. 15, 17, 18 : Col. i. 28),
or the salvation given in Him (Eph. i. 13 : ,Uyv. r. ,HT9pi«, • vi 15 • w
tym; comp. u. 17, m. 8 ; Phil. ii. 16 : xlyo; M,), and the divine grace (Acta
XX, _'ij oZ).

§ 102. THE DOCTRINE OF WISDOM. 91
apostle of Jesus Christ (Eph. iii. 5 ; comp. Acts. xx. 24), and
that specially for the heathen (ver. 1 ; comp. Col. i. 23-28 ;
Acts xxvi. 1 7), wherein he sees grace given specially to him
as the least of all saints (Eph. iii. 2, 8).9 This calling was
a direct laying hold of him by the Lord (Phil. iii. 12).
Finally, the mystery of salvation was made known to the
apostle by revelation through the Spirit (Eph. iii. 3 : /card
aTroKaXv^riv eyvaplcrdi) ; comp. ver. 5), so that he could himself
announce again this mystery (vi. .19, i 9 ; Col. i 27). With
the manner in which this mystery is conceived of in our
Epistles, is connected specially their peculiarity.
§ 102. The Doctrine of Wisdom.
The message of salvation of the apostle is, to be sure, in the
earlier Epistles, in the first place, the contrast to all human
wisdom; but it contains yet the true wisdom, so far as it
alone shows the way of salvation given in Christ (a). Con
nected with this there is also in Christianity a higher wisdom
and knowledge ; but, to be sure, in this life these remain ever
imperfect (b). In opposition to a false doctrine of wisdom
in the Epistles of the imprisonment, the gospel is with special
emphasis conceived of as the true wisdom, and advance
ment in the right knowledge is put as task of the normal
development of Christian life (c). But this true wisdom and
knowledge are here also, at the same time, directed to the
practical task of the moral life, whose proper solution appears
as a second principal task of our Epistles, with their pre
dominant hortative character (d).
(a) The message of salvation was to the apostle primarily
the most complete contrast to all the wisdom of this world,
whether this latter now comes forward as Jewish learning in
the Scriptures, or as Gentile argumentative skill (1 Cor. i 20).
God has turned this wisdom into folly in this way, that He
exhibited its complete inadequacy to find out a way of salva-
9 Here also Paul calls himself a louXos of Christ (Phil. i. 1), and this together
with one of his fellow-labourers (o-vnpyi; : Col. iv. 11 ; Philem. 1, 24 ; Phil. ii.
25, iv. 3), whom he also calls "iouXoi (Col. iv. 12) or tixxotoi (Col. i. 7, iv. 7) of
Christ. If the destination of salvation for the heathen is, according to Eph. iii. 5,
made known to other apostles also, Gal. ii. 7, 8 shows that this cannot be
un-Pauline, as Pfleiderer, p. 446 [E. T. ii. 177], supposes.

92 THE PAULINE FIRST PRINCIPLES.
tion (comp. § 69, c), and determined, on the contrary, to
deliver believers by a preaching which took nothing from this
wisdom, and from its standpoint was folly (ver. 2 1 : Bid t?j?
fimpia<; tov Kr)pvyp.aTo<s ; comp. ver. 1 8), which even, according
to § 89, a, on principle rejected, and must reject, all mingling
with human wisdom (iv. 1 0 : fuopol Bid XpiaTov ; comp.
iii. 18). But yet this saving message need not be ashamed
in the presence of the wise of this world (Rom. i 1 6 ; comp.
ver. 14) ; for it can, what yet every form of wisdom strove
ultimately to do, and no human wisdom could achieve (1 Cor.
ii. 8), show to men the way of salvation. From this point of
view the gospel is not only the power of God, but also the
wisdom of God (i. 24) ; because it announces Him to us who
is made wisdom to us by God (ver. 3 0), and so much so, that
even in the simplest form of its proclamation it is always yet
wiser (ver. 25) than men, as they strive after (ver. 22) wisdom
in vain. But this wisdom brings no theoretical knowledge of
God's nature and of divine things, but the knowledge of salva
tion given in Christ.1 The truth which the gospel makes
known (2 Cor. vi. 7, iv. 2 ; comp. 2 Thess. ii. 10, 12, 13) is,
in contrast to Jewish errors (Gal. ii. 5, 14; comp. v. 7), the
true way of salvation ; and the Jews, who do not receive it,
because they imagine they receive in the law the satisfying
p,6p4>coo-i<} tjJ? yvcocew k. t. dXrjOeiai; (Rom. ii. 20), are zealous
for God dXX' oi /cut eviyveocriv (x. 2). The true knowledge
of God, which casts down all human thoughts, leads to
obedience to Christ (2 Cor. x. 5 ; comp. § 82,d),as also to an
ever more glorious form of spiritual life (iii. 18 ; comp. § 86, c,
1 In opposition to heathenism, Christianity has, at any rate, the knowledge of
God (Gal. iv. 9), and it is thereby light in opposition to darkness (2 Cor. vi 14 ;
comp. 1 Thess. v. 4, 5 : o'vx itri it txim = vloi <pUTo; itn), as in a certain sense
the Jews wished to be in opposition to the Gentiles (Rom. ii. 19). But if the
apostle describes his preaching as a making known a savour of the knowledge
of God (2 Cor. ii. 14), he adds, that the bearer of this sweet smell is a savour of
Christ (ver. 15), i.e. that it deals with the knowledge of God in the way it is
given in Christ. For to refer this passage to the giving up of Himself on the
part of Christ in the fire of sacrifice (Ritschl, ii. p. 183) is quite contrary to the
whole context. And if (2 Cor. iv. 6) the activity of God, by which He causes
the true knowledge to shine into the heart, is compared to the creation of light
(Gen. l. 3), then the object of this knowledge is expressly said to be the glory of
God, revealed in the face of Jesus Christ, whom the gospel proclaims as the
image of God in His glory (ver. 4).

§ 102. THE DOCTRINE OF WISDOM. 93
footnote 7), and fits them to show each other practically the
right way (Rom. xv. 14). If the apostle wishes that his
readers may be ao(pol eh to dyadov (xvi. 19), this from the
context refers chiefly to their keeping hold of right doctrine
(ver. 17), which of itself serves to turn away the erroneous
demands of Judaizers. True wisdom, hence, consists in the
knowledge of the right way of salvation, and is thoroughout of
a practical character.
(b) From the simple message of salvation Paul, 1 Cor.
ii. 6, distinguishes the o~o<pla, which he proclaimed among
mature Christians (iv tow TeXetot?), while he presented food
suitable for children (iii. 2), namely milk, and not strong food,
to the immature (the vrjirloti). But even this had nothing in
common with the wisdom of the world, but is a deeper insight
into the hidden saving purpose of God (ver. 7 : ©eov aocpiav
iv fivo-jrjpia ttjv diroKeKpvp.pAvr\v), as God has revealed it by
His Spirit to the apostles (ver. 10), and as it can on that
account be understood and judged of by the spiritual
(vv. 14, 15). To this belongs, e.g., insight into the depths of
God's wisdom (Rom. xi. 33 ; comp. 1 Cor. ii. 10), which were
opened up to the apostle by meditation on the wonderful ways
of God by which salvation has come, and must come, to
its universal realization. More especially insight into the
eschatological mysteries belongs to this, which, according to
§ 92,6, footnote 8, are revealed by the gift of prophecy (X0709
cro<f>ias : 1 Cor. xii. 8). There also we saw that along with
this there is also a gift of deeper knowledge of the truths of
salvation (Xoyot yvwo-eas : xii. 8 ; comp. xiii. 2, xiv. 6), in
which the Corinthians were specially rich (i. 5, iv. 1 0 ; 2 Cor.
viii. 7), even as Paul himself was (vi 6, xi. 6). But there
are also generally different grades of knowledge in the
churches, such as that which is shown, e.g., in judging in
different things (1 Cor. viii. 7, 10, 11). But all knowledge
without love is worthless (xiii. 2) ; it may even, if it puffs up,
become dangerous (viii. 1, 2) ; like all gifts, it is transitory
(xiii. 8), and remains ever partial (vv. 9-11), till it gives
place at the Parousia to perfect knowledge (iirLyv<ocri<; : ver. 1 2).
Comp. § 93, a.
(c) Although even in the earlier Epistles the gospel is from
one point of view a philosophy, and also offers to the more

94 THE PAULINE FIRST PRINCIPLES.
mature and gifted Christians a higher wisdom, it yet comes
into view that in the Epistles of the Imprisonment the ideas
of wisdom and knowledge play a disproportionately important
part. The reason of this is the emergence in the churches
of Asia Minor of a new philosophy which offers to conduct
believers to a higher stage of knowledge (§ 59, c), but which
yet Paul can only look on as a relapse into the oroi^eta tov
Koo-p,ov, because it has to do with theosophic traditions (Kara
ttjv irapdSoaiv twv dvOpdoireov), and therefore with a <piXoo~ocj>ia
(Col. ii. 8) in the sense of human wisdom, as it forms the
contrast, according to note a, to the gospel. In opposition to
this, Paul must bring into greater prominence how undoubtedly
the goal of Christianity is the whole riches of insight (avveo-ii)
fully assured to themselves, perfect knowledge (iiriyvacm:
ver. 2), but that the contents of this knowledge is no sort of
theosophic doctrine, but the mystery of salvation (to p,vcnrj-
piov tov ©eov), in which are hid all the treasures of wisdom
and knowledge (ver. 3). The designation of the divine saving
purpose as a mystery is common to our Epistles with the
earlier ones (§ 100, c); but the striking prominence of this
idea in the former may well be connected with the opposition
to the false teachers, who pretended to reveal mysteries not
yet disclosed. But the content of the mystery by whose
disclosure God has most richly shown His grace in all wisdom
and knowledge (<pp6vrjai<s), which He has bestowed on us, is.
according to Eph. i 8, 9, His will directed for our salvation
(vv. 5, 11 : r) BovXr] tov 6eXr]p,aTo$ airov ; comp. Acts xx. 27);
according to iii. 9, the institution of salvation, which makes
known the gospel, and which by its realization in the iiacXricria
makes known to the heavenly powers the manifold wisdom of
God (ver. 10) ; according to Col. i. 26, God's promise (o X070?
tou ©eov: ver. 25), which is fulfilled by the preaching of the
word (comp. to fivarypiov tov Xpio-Tov : Col. iv. 3 ; Eph.,
iii. 4).2 If now, according to note b, the eschatological
2 The philosophy of our Epistles is accordingly no transcendental speculation,
as Baur, p. 264, imagines, when he here looks upon everything under the point
of view of the metaphysical necessity of the process of the idea realizing itself;
and, p. 273, m the emphasizing of a wisdom and knowledge which, released from
its union with faith, comes into view as an independent moment of religious
consciousness, he recognises the approach of the Gnostic period. Even here,
too, the object of knowledge is the grace of God (Col. i. 6) as the basis of the

§ 102. THE DOCTRINE OF WISDOM. 95
mysteries in particular are the object of Christian philosophy,
then Christ is here, so far as He is the author of the hope
of coming glory (§ 101, c), the content of the mystery of
salvation which is now being made known (Col. i 27 ; comp.
i. 5, 6), and therefore Christians, because they possess the
word of life, are light-bearers in the world (Phil. ii. 15, 16).
But that is also the peculiarity of our Epistles, that every
prayer for the further development of Christians is concen
trated in this, that the Spirit of wisdom and revelation may
lead them to the knowledge of God (Eph. i 17), a knowledge
which teaches to what a hope God has called us (ver. 18),
and how great His power is by which He conducts us to this
goal (ver. 19). Likewise, the perfection of the Church is
sought (iv. 13) in the unity, i.e. in the equal development, of
knowledge in all, or is made dependent on it (iii. 1 9 ; comp.
Col ii 2, 3). The more the healthy development of the
Christian life is endangered by theosophic false teaching in
the region of knowledge, all the more must it be counter
worked by the presentation of the gospel as the true philosophy,
and by the promotion of real knowledge.
(d) By this conception of philosophy and of the knowledge
thereby aimed at, this philosophy must also have necessarily
a directly practical side. To be sure, here the gospel is the
word of truth (CoL i 5 ; Eph. i 13), as in note a, especially
in opposition to the human teaching, which leads away from
the truth (Eph. iv. 14; comp. ver. 15: dXridevovres; those
avowing the truth, as Gal. iv. 16 ; Col. ii. 6, 7 ; comp. with
vv. 4, 8) ; but even here dXrjBeia is usually a practical
principle, the rule of Biicaiocrvvr] (§ 100, a), true instruction
in Jesus is directed to the renewing of the life (Eph.
iv. 20, 21).3 Christian wisdom and intelligence (o-weo-t?) is
hope of salvation proclaimed in the gospel (ver. 5), or the Son of God (Eph.
iv. 13), in whom we share this grace, i.e. Christ as our Lord and Redeemer (Phil.
iii. 8), the knowledge of whom only on that account makes everything else
seem eclipsed (to i-xtpixot t'Hs ytusiais), nay, even as something hurtful, which one
must throw away, because any other good may hinder us iu acknowledging and
appropriating Him as the highest good (ver. 8). Hence also the love of Christ
may be designated as this object, as it surpasses all human knowledge, and
can be apprehended only experimentally (Eph. iii. 19) ; or the riches of salva
tion in Clirist, unsearchable to human understanding (ver. 8) ; or the Christian
good itself (Philem. 6).
3 Riglit doctrine is thus also a tradition of Christ (Col. ii. 6, 7), as it is a

96 THE PAULINE FIRST PRINCIPLES.
therefore, on the one hand, a knowledge of the divine way of
salvation (Eph. i 9) ; on the other, a knowledge of the divine
authoritative will (Col. i 9), by which one brings forth fruit
in good works, and makes increase (ver. 10 : read Ty iiriyvwaet
tov ©eov), or walks strictly according to duty (Eph. v. 15, 17) ;
and so ao<pia, Col. iv. 5 (comp. 1 Cor. iii. 10, vi. 5 ; 2 Cor,
i 12), stands directly for the practical wisdom of life.4 Here
also, as in the earlier Epistles, the contrast of the Christian
life to the earlier heathen life is that of light to darkness
(Eph. v. 8 : ?jTe . . . iroTe aicoroi, vvv Be <f>w iv Kvplq> ;
comp. Acts xxvi. 18, 23); but the nature of this enlighten
ment consists in this, that one proves what is well-pleasing
to the Lord (ver. 1 0) ; its fruit, in which the works of those
walking in a state of unenlightenment are put away (ver. 1 1 :
t« epya rd aicapira tov ctkotov;), is the righteousness in which
the children of light walk (vv. 8, 9).s Yet more decidedly,
therefore, than in the earlier Epistles, Christian wisdom and
knowledge are here regarded as having moral duties in view.
The doctrine of wisdom of our Epistles is accordingly a pene
trating into the deeper grounds and into the more comprehensive
results of the great facts of Christian salvation, and on the
other hand, a yet further carrying of saving truth into practical
life, with the varied riches of its concrete relations. We shall
have, in what follows, to keep in view the peculiarities of the
Epistles of the Imprisonment on both sides.
doctrine of the life of Christian virtue (Phil. iv. 9). The activity of the apostles
(Col. i. 28), as of the Church herself, if the word of Christ dwell in her richly
(iii. 16), is thus also practical correction (tovhTiTt), as also instruction (iiixirxsii),
and both advance her in that wisdom.
4 If love is to become rich in knowledge and all kinds of experience (Phil.
i. 9), then the Wiytuais can be only of the kind which points out to love the
right way of its activity ; while, on the other hand, according to Col. iii. 10,
the progressive renewal of the life helps to advance true knowledge, which must
in that case be throughout of a practical kind, as, according to Eph. iii. 18, only
the being rooted in love can lead to a comprehension of the love of Christ ; and,
according to v. 14, Christ rises as light to him who wakes up from the death-
sleep of sin.
5 It is therefore also the task of those who have been enlightened to convict
others of the sinfulness of their nature (Eph. v. 11), because whenever the sinner
has his own nature revealed to him, he becomes himself enlightened (ver. 13) ;
and if, Phil. ii. 15, Christians, as possessing the word of life (ver. 16), shine
as light-bearers in the midst of the perverse race of this world, the same task
is for them at least indirectly pointed out.

§ 103. THE COSMICAL SIGNIFICANCE OF CHRIST. 97
CHAPTER XII.
THE MORE DEVELOPED DOCTRINES.
§ 103. The Cosmical Significance of Christ.
The eternal purpose of salvation, on which the salvation of
the world depends, was made in Christ, who, as the first-born
Son of love, was before all creatures (a). It is by Him that
the world was created, and He is the end of the development
of the world as a whole, which points in this direction, that
all things are summed up in Him as the central point of the
universe (6). The realization of this object of the world was
conditioned on His descending to the earth, which is an act
of free, willing self-surrender and humiliation (c). As the
reward for this, He has been raised to full participation in
the divine honour and dominion of the world, so that He, in
whom all the fulness of the Godhead dwells bodily, now fills
the universe governing all (d).
(a) The teaching of Christian wisdom merges before every
thing else in the depths of the divine purpose of salvation.
That this latter is a purpose before all time, a irpodeavi t&v
aloovav (Eph. iii. 11), is taught in our Epistles in complete
harmony with the earlier ones. But these latter go a step
farther, even to include the election of the individual to be
the object for the realization of salvation in this purpose, so
that it first conies to be in them an electio aeterna. In the
heavenly world (eV roh e.Trovpavioi<i), God has blessed us with
every spiritual blessing, in that He hath chosen us before the
foundation of the world (i. 3, 4) ; and the calling, by which
this election is realized, because it proceeds from God, is a
heavenly calling (Phil. iii. 14 : j; dvco ic\rjo-is). And if it is
said, Eph. iii. 9, that the mystery of salvation was hid from
eternity in God, who created the universe, it is indicated by
this characteristic of God, that the purpose of salvation is
connected in the closest way with the plan of the world,
which began to be realized in creation ; and that purpose
having been formed by the Creator before the creation of the
world, was regulative even in its creation. If, even in the
vol ii. a

98 THE MORE DEVELOPED DOCTRINES.
earlier Epistles, the inference backwards from what Christ hag
become by His exaltation, led to His heavenly origin (§ 79, 6),
then the same inference flows here d priori from the thought
of the eternal purpose of salvation as having been already
formed in Christ (ver. 11). If Christians are chosen in
Christ before the foundation of the world (i 4), and are
thereby already blessed in Him in the heavenly world (ver. 3),
then the Mediator of salvation, in whom the election and the
blessing could be grounded at a time when the objects of
these did not exist, must have Himself existed before the
world. For us, this line of thought would lead only to an
ideal pre-existence of the Redeemer in the divine purpose ; for
Paul, there is at once an eternal divine existence of the Christ
who in His earthly life has become the Mediator. As the
elect are now to be in Him sharers in the love of God, which
was guaranteed to them when destined to sonship (Col. iii 12;
Eph. i. 5), then must He Himself be the Beloved icaT e^oyfiv
(ver. 6), the highest object of this love (Col. i 13 : o i/w? t?)?
dydirr]<; airov) ; and here also, as § 77, c, the name of Son
designates Him as such (Eph. iv. 13: 6 vib? tov ©eov ; comp.
@eo? TraTijp : Phil. ii. 11; Col. i. 3, iii. 1 7 ; ©eo? ical traTr\p :
Eph. i 3, v. 20, only in doxologies). He must be before all
(Col. i 17: irpb irdvTcov), as, in conformity to His relation
with God as the First-born, He rises far above every creature
(ver. 15 : 7rpa>roToico<; irdo-rji; KTicrew).1
(b) If the divine purpose of salvation was already regulative
for the creation of the world, then must salvation as well as
creation be grounded on the original Mediator. His position
1 Even in a purely linguistic point of view, this expression cannot mean that
He was the first-born creature among all creatures, as Usteri, p. 315 ; Reuss, ii.
p. 75 [E. T. ii. 64] ; Baur, p. 257, understand, for then r&nis xTiruos would be
a partitive genitive : for only a plural or collective notion could designate e
category or a universality to which an individual belongs. But as «ins
xTitim indicates each single creature, the genitive can only be understood as a
comparative genitive, and can mean only that He in comparison with any other
creature was the first-born (comp. Immer, p. 372). There is implied in «fvri-
«*«, therefore, at any rate, something which distinguishes Him above every
creature, as He is equally put by vv. 16, 17, in a relation to the whole creation,
which excludes the very possibility of regarding Him as in any sense a creature.
That He is called, not the only Son, but the First-born, can therefore have no
reference to this, that the creature is, in a certain sense, conceived as later bora
(comp. Schmidt, p. 212), but, according to what is said in the text, only to His

e

§ 103. THE COSMICAL SIGNIFICANCE OF CHRIST. 9 9
of dignity in relation to every creature (Col. i. 15) depends
on the fact that the universe was created in Him (ver. 1 6 : on
iv avT& eKTicrdr] rd trdvTa). But that all creation should be
thus grounded in Him includes a twofold idea, namely, that
not only, were all things created by Him (oV avTov), which
the earlier Epistles teach (§ 79, c), but also that all was
created for Him (eh airov), who is to bring to completion
both the saving purpose of God, as also the whole develop
ment of the world, which tends towards the realization of the
purpose of God. And because the world has not yet reached
this goal, then all things have progressively their existence in
Him (ver. 17), and it cannot fail, because the goal of the
world established in Him must be realized. But how this
goal of the world is conceived of, Eph. i 1 0 shows, when it is
mentioned as the final goal of the institution of God's grace,
that all things may be gathered together in Christ as in a
centre (dva/ce<j)aXaid)crao-0ai t« irdvra ev t& Xpicrrm). He
has been appointed to be this central point of the universe, as
the universe was created in Him ; but here it is pointed out
that He must again become so, because a dislocation in the
original constitution of the world has taken place by sin,
whose removal again the dispensation of grace must have in
view.2 By this conception of Christ as the principle and also
the goal of the world, which latter, according to the earlier
Epistles (§ 99, d), is God Himself, the Christology of our
Epistles goes beyond that of the earlier Epistles. It is
connected with this idea, that the goal of the world is no
longer regarded as the perfected kingdom of God, in which
relation to those who in Him are destined to attain similarly to sonship with
God. But that He is for all creatures the First-born, i.e. the Opener of the
divine life, the Mediator of the divine love, is arbitrarily imported into the idea
of ¦gpuTOToxo; by Gess, p. 274 ff. (comp. also Schenkel, p. 280 ff., who, moreover,
finds no pre-existence in our Epistles ; comp. p. 289).
2 I see no reason, with Schmidt, p. 185 (comp. Hofmann ire loc), to weaken
or deny the force of the composite word, as it is not the original goal of the
world which is here referred to, but that which is to be reached by the institu
tion of grace ; and that, according to Col. i. 20, is reached in Christ by a
restoration removing the whole alienation wrought by sin. It was very easy,
no doubt, to suppose that the sinful development of the world foreseen by God
was & priori included in the world's plan ; but as both passages refer exclu
sively to the actual realization of the purpose of salvation, this thought is not
indicated.

100 THE MORE DEVELOPED DOCTRINES.
the absolute universal Lordship of God is realized, in contrast
to the earthly mediatorial lordship of Christ, which the latter
gives back to the Father, according to § 99, c (comp. § 76, c),
but as the BaatXeia tov XpicrTov ical ©eov (Eph. v. 5), and
that the exaltation of Christ is extended over everything
which has a name both in this world and in the future (i 21 ;
comp. Schmidt, p. 198). One cannot think of the goal of the
world without Him in whom even creation has its root.
(c) In order to lead the world created in Him to the goal
appointed for it in the pre-temporal purpose of salvation,
Christ has to become the Redeemer, and as such to descend
from His heavenly existence to the earthly (Eph. iv. 10).3
But His descent is at the same time a transition from the
form of existence corresponding to His heavenly existence to
the earthly-human, in which form alone He could perform the
office of a Redeemer. As hrovpdvio<i He was in the form of
God (h popcpfj ©eov : Phil. ii. 6), i.e. He possessed the divine
Boga, the form of manifestation corresponding to the divine
spiritual nature, consisting of supersensual light-substance
(§ 76, d).* In this His glory He might have appeared in the
3 It is He who xxtxI&x; • and it is a mistake when Baur, p. 260, asserts that
this descending is a deduction from the ascension of Christ, while in simple
contradiction tho proof that the passage from the Psalm (lxviii. 19) cited in
Eph. iv. 8, which speaks of an ascending, applies to Christ, depends on this,
that (on the supposition that the words refer to a heavenly being) only from a
xxTx/id; can anything be said of an a»»/3» (ver. 9). For, moreover, the xari/Sn
si's tx xxTunpx ts?s yr,s cannot refer, as he supposes, to the descent of Christ to
hell, — an idea, however, which Gess, p. 248 ff., and Schenkel, p. 290, hold fast,
— but to the descent to the earth, which is designated the lower region in opposi
tion to the ils S^os of the Psalm (comp. Schmidt, p. 202 ff. ; Pfleiderer, p. 439,
footnote [E. T. ii. 170] ; Immer, p. 378).
4 That the words here refer to Christ in His pre-temporal existence, Schmidt,
p. 163 ff., Gess, p. 311 ff., have afresh decisively proved, against Beyschlag,
p. 233 ff. The identification of the poopipii eiou with the Vo%x depends on this,
that here also the S»g«, which the perfected attain to (§ 101, c), and which
belongs to the glorified body of Christ (Phil. iii. 21), belongs originally to God,
who is called, Eph. i. 17, the xxrnp rtis ¥o%tis, and therefore on that account it
belongs to the Son of His love (note a) in His original heavenly existence. Besides
this technical use of So|«, it occurs here also, to be sure, to denote the fulness of
the divine glory generally (Col. i. 11 ; Eph. i. 12, 14, iii. 16), and is then
applied to everything which belongs to Him (i. 6) or comes from Him (i. 18 ;
comp. Phil. iv. 19). Connected with this, it is spoken of, as § 76, d, footnote 8,
as honour and praise (Eph. iii. 21 ; Phil. i. 11, ii. 11, iii. 19, iv. 20). But it is
incomprehensible how Pfleiderer, p. 139, footnote [E. T. i. 139], can identify tho
lupfh ®;ou with the «*"«« ns Vo\ns, in order hence to infer that the pre-existont

§ 103. THE COSMICAL SIGNIFICANCE OF CHRIST. 101
world, to obtain the divine honour and devotion, by which
alone the position assigned to Him towards the world (to elvai
icra ©ea>) is realized ; but He considered not this position
of godlike dignity a thing to be seized (ovx dpirayfibv
rjytfo-aTo), i.e. something to be selfishly and arbitrarily laid
hold on (ver. 6). He rather emptied Himself and divested
Himself of whatever it was He possessed, namely the (iop<pr)
©eov, while He assumed the popcpij BovXov (ver. 7).5 Here
also, therefore, that Botja is regarded as the form of existence
which belonged to Him as the Son (§ 77, d), and the giving
up of it as the entrance upon that servantship which is
inadequate to His original position as Son (comp. § 79, b),
which He assumed in submission to the divine will, in contra
distinction to any obstinate dpira^pi6<;. He would, no doubt>
have stood in such a position had He entered on any other
higher order of God's creatures, and so the form in which He
took servantship had to be more closely defined, that He
came in human likeness (ver. 7 : ev 6poid>p,aTt dvdpdmwv
yevopwo'}),1' from which it is brought forward in what follows,
as the final result of the iceva>cri<: and the condition of the
Christ is regarded as a. heavenly man (comp. on the other hand, § 79, a, foot
note 3, and Biedermann, p. 241, who finds, to be sure, in the later Pauline
Epistles a tendency to the idea of a Divine Being, who takes a human form of
existence). For nowhere is tZpix attributed to God ; and the assertion that the
image of God referred to here includes the idea of a human archetype, lacks
every sort of proof. Schenkel, p. 296, thinks only of the image of God in
Adam, while here also he denies any pre-existence.
4 The correct interpretation of this passage, which Schmidt and Pfleiderer
maintain, depends on the correct distinction between t« Cimi "tx &iip, which was
only appointed for Christ, and tho popf* Biou, which He already possesses in His
pre-temporal existence, and this is necessarily required by any exact interpreta
tion of xptray/iis. When Hofmann in loc. again makes the latter to be but
the manifestation of the former, and Gess, p. 317, inclines so far to an identifi
cation of the two, the former must take xporxypi'o; in the sense of actus
rapiendi, which, without an artificial insertion, gives no sense, and with the
sense "selected by Him " leads to a quite empty antithesis. As for that violent
acquisition, no object is imaginable, and the latter (as also Schenkel, p. 296 ff.)
takes xpTrxypi'os = aptrxypix, which is acknowledged to be contrary to the
meaning of the word, and requires an arbitrary filling up of the main thought
(p. 315 ff.).
* It is not therewith certainly to be said that He was not a true human
subject, but that He took only for a time a human form (Baur, p. 269), which
is certainly excluded by the continuance of the pup^i xtipvorou in His tZpix t?j
Hlvs ; it is rather implied that, although He became man, yet, in contrast to
the human race descended from Adam, He came as the Second Man, in whom a

102 THE MORE DEVELOPED DOCTRINES.
raireivaai^, that He surrendered all the claims His peculiar
nature nevertheless gave Him, and in the whole representation
of His life as a man was found all as other men (ver. 7 :
o-XVH^iti evpedeh w aydpumck).-! Therewith is particularly
connected the fact that He subjected Himself (§ 78, c) to the
weakness of mortal flesh (comp. Col. i 22 : ev tS o-dopuiTt, t»}?
crap/cos avTov ; Eph. ii 15: ev Ty crap/cl uvtov),. from which
the •n-vevp.a which dwelt in Him, and the sinlessness thereby
imparted to Him, delivered Him. Thus only could He in
obedience to God humble Himself to the shameful death of
the cross (Phil. ii. 8), by which, according to § 100, c, He
became the Redeemer. In the earlier Epistles, also, the
earthly life of Christ is conceived of as a voluntary surrender
of the riches of His original heavenly life (2 Cor. viii. 9, and
therewith § 79, c).
(d) If the appearance of Christ on the earth took place on
the ground of a voluntary self-resignation and self-humiliation,
the return to His heavenly existence cannot be understood as
the simple natural restoration of His original condition, but
only as the divine reward of that act ; but it must, at the
same time, have given Him more than He possessed, namely,
according to note c, the elvai taa ©eq> (Phil ii. 9 : Bib «<u 6
©eos avrbv virepirtywa-ev ; comp. Schmidt, p. 173), despised by
Him by the way of wilful usurpation. To be sure, He who
descended has again, suitably to. -His nature, ascended above
all heavens (Eph. iv. 10)/ and has thus been restored to His
original Being; but, according to Col. iii. 1, Eph. i 20, God,
after raising Him from the dead, has set Him at His own
right hand in the heavenly world (comp. Rom. viii. 34), and
has thus made Him to be absolutely the first (Col. i 18).
This position1 of dignity, equal with God, He never possessed
before (comp. § 79, d) ; the summit of exaltation, to which
He has been raised, is expressly so designated, Phil. ii. 9,
higher form of human existence is realized, in virtue of the Divine Spirit dwelling
in Him (§ 78, d). I-'regard. it as altogether a mistake to Tefer the words to the
human-like birth of Christ, which Hofmann has suggested, to the thoroughly
unnatural separation of the wbr'ds from the preceding ; but even a being born
into the form of man, namely, in fleshly corporeity (Pfleiderer, p. 150 ff. [E. T.
i. 151]), does not answer to the expression.
7 As to the idea of a plurality of heavens, above which is the dwelling-place of
God Himself,- comp. 2 Cor. xii. 2.' ''•'¦•

§ 103. THE COSMICAL SIGNIFICANCE OF CHRIST. 103
that God has given Him a name that is above every name, to
wit, the name of Kvpio<; in the absolute sense (ver. 1 1 ; comp.
§ 100, c); to Him every knee shall bow, and that therefore
involves full divine honour and worship (ver. 10; comp.
§ 76, o).8 It is part of the peculiarity of our Epistles that
they repeatedly employ the expression to •n-Xripap.a to express
the essential dominion of the exalted Christ corresponding to
this position of divine dignity, answering apparently to a
terminology common among false teachers (what Gess, p. 302 f.,
tries in vain to deny). While these latter, as it seems,
supposed the divine essential fulness, i.e. the totality of the
attributes, powers, and blessings dwelling in God, to be
distributed over the whole higher kingdom of spirits, it is
emphatically stated, CoL i 19, that tho entire pleroma decided
to make its abode in the risen and exalted One (ver. 18), as
also, according to Eph. iii. 19, comp. with iv. 13, the
irXripcopa of God and of Christ is identical But it is
peculiar to Christ, that the whole fulness of the Divine Being
(OeoTris) dwells in Him, acopiaTiKw (Col. ii. 9), i.e. that Christ,
because He is risen, and has thereby received back a human,
but at the same time a glorified body (comp. Phil. iii. 21:
to cr&fia t»J? B6£r)$ aiTov), possesses the divine fulness of being
not in the form of a pure spirit, but so that it is presented in
a human body, which is, to be sure, the pure organ of the
Spirit (comp. § 76, d), because it is not of an earthly material
kind, but consists of the heavenly light-substance, which is
originally peculiar to God (Eph. i 17).9 Even on this
8 Here too, as in 1 Cor. xv. 27, there is a reference to Ps. viii. 7, according to
the Messianic application of which God has put all things under His feet (Eph.
i. 22). It is self -evident that this subjection to His kingly rule is brought about
only gradually, and, as 1 Cor. xv. 24, with His co-operation, since Phil. iii. 21
speaks of the power of Christ, by which He is in a position to subject all things
to Himself, and even to conquer the power of death over our bodies, which, as
the last enemy, will be overcome by Christ, 1 Cor. xv. 26. That ii. 10 speaks
of a worshipping of Christ, Schenkel, p. 297, again denies.
0 R. Schmidt, p. 208 ff., and Pfleiderer, p. 375 ff. [E. T. ii. 104], emphatically
assert of Col. i. 9, ii. 9, as Gess does of the former passage, that they refer to
the earthly appearance of Christ, by which Pfleiderer, p. 377 [E. T. ii. 106],
renews so far the untenable meaning of upw, "in concrete reality." ' It was
certainly important for the apostle to emphasize the meaning of a concrete bearer
of the divine irxipapox, one who had appeared in historical reality, in opposition
to the phantom spiritual beings of the false teachers, who had to assume such ;
but the exalted Christ, as He appeared to him (§ 58, c), was to him the perfected

104 THE MORE DEVELOPED DOCTRINES.
account the exalted Christ is called, CoL i. 15, the image
of the invisible God (comp. 2 Cor. iv. 4), because in the
heavenly radiance of His glorified body, as it appeared to
the apostle, the Being of God essentially invisible became
manifest.10 In virtue of this divine fulness dwelling in Him,
the exalted Christ (comp. Eph. iv. 10), who yet bears in His
glorified body, so to say, the mark of His historical mediator-
ship, can, in His absolutely universal Lordship, fill the whole
universe (i 23: 6 Ta irdvTa iv traaiv irXr/povfievo^) with His
omnipresent and everywhere active Lordship; and if He is thus
all in all (comp. Col. iii. 11), as, according to 1 Cor. xv. 28,
God alone is, at the end of the world, then is the whole also
in Him (comp. for the correlation of these two ideas, § 101,
Redeemer, and, not in the quality of His earthly life, which he had not seen,
but in the glorified body of the exalted One, there was given to him the security
for the historical reality of the Redeemer (comp. Gess, p. 268). The context in
both passages decides in favour of our interpretation ; and Pfleiderer, p. 375
[E. T. ii. 104], can get quit of the clear testimony to the contrary of i. 18 only
by means of a hypothesis of a "superfluous clause inserted " into the original
text, according to which Christ, by His resurrection, is to become the first,
simply because the whole ¦rXripoip.x, i.e. God, in so far as He is contained in the
vXnpo>ft.a (comp. Schmidt, p. 208, and the completely meaningless reasons to the
contrary of Immer, p. 373), determined to dwell in the exalted One ; and ver. 20
says nothing to the contrary, as Gess supposes, inasmuch as there the upntovoim
hx rod x'lpixTos tou trxvpou xurou is only the supposition of the final airoxxTxXx££tti
tx irxtTx tis xvTot, which the exalted One will bring about (comp. note a, foot
note 2), and this is by no means identical with the atonement effected on the
cross. But for the peculiar reference of xamxiT, ii. 9, conformable to His nature,
to the present condition of the exalted One, the context along with ver. 10 ff.
decides, as Gess has already shown. According to Schenkel (pp. 283-5), undei
vrXipupx is to be understood, i. 19, the fulness of the created world, ii. 9, the
Church filled by God.
10 From this it certainly follows that the Alexandrian doctrine of the Logos
in no way lies at the foundation of this view of Christ, as Usteri, p. 308 ; Reoss,
ii. pp. 73, 74 [E. T. ii. 63, 64] ; Baur, p. 256 ; Beyschlag, p. 229 ; and Pfleiderer,
p. 373 [E. T. ii. 101], assume, because these expressions do not refer to the pre-
existent Christ, as Gess, pp. 273, 279, also notices, but to Him in whom we have
redemption (ver. 14), and who rules over Christians (ver. 13), i.e. to the exalted
Christ (comp. also, on the other hand, Schenkel, p. 299). If, therefore, any
predicate is directly applied to Him which refers back to His original existence
(ver. 15: ¦rpoiTonxo; ¦xxtns «¦/««*), and if, vv. 16, 17, things are said of Him
which refer to His relation to creation before His incarnation, it only follows
from this, that just as from Phil. ii. 6-9, when Jesus Christ (ver. 5) is the
identical subject for the original Being h poptf Buu, as for the earthly life and
exaltation to divine Lordship, so here also, as § 79, c, we are not to think of an
ideal or impersonal pre-existence, but rather that the pre-existent and the
exalted Christ are one and the same person.

§ 104. THE WORK OF SALVATION IN ITS COSMICAL RELATION. 105
a, 5). According to Eph. i. 1 0 (comp. note o), the end of the
world is reached therewith, for all things were created in
Him. Thereby also is His abiding central position guaranteed
in the perfected world, in contradistinction from the older
Epistles (comp. Schmidt, p. 207).11
§ 104. Tlie Work of Salvation in its Cosmical Relation.
The angels also, all whose ranks belong to the creatures
created in Christ, and have been subjected to the exalted
Christ, are included in the world's goal that is to be realized
in Christ (a). On the other hand, the might of the kingdom
of darkness appears to be broken by the atoning death of
Christ, and its complete subjection certain in the end (&). In
our Epistles the work of redemption brings to men the
restoration of their original relation to God, and their original
kinship with God (c). Thereby also the opposition between
the heavenly and the earthly worlds is here removed for the
Christian, his life has already become a heavenly one (d).
(a) If angels are much more frequently spoken of in our
Epistles than in the earlier ones,1 the reason is evidently this,
that the theosophic speculation of that time had much more
to do with angels, and, while they were apparently connected
with the divine irX^papui (§ 103, a), and had a sort of
11 It seems to stand in peculiar contradiction to the high Christology of our
Epistles, when God, Eph. i. 17 and Col. ii. 2 (read : nv piutrtipUu toS esoJ
Xpitnu), is called the God of our Lord Jesus Christ, therefore of the exalted
One. But this cannot indicate that God is honoured by Christ as God, for that
would stand in the sharpest contradiction to the passages in note d, but only
that the God who has become manifest in Christ is spoken of.
1 Apart from the Epistles to the Thessalonians, where we meet with angels as
tho attendants and servants of the returning Christ (§ 64, a), they are mentioned
only, 1 Cor. iv. 9, in order to describe, along with men, the xotpcos, and, Rom.
viii. 38, in order, along with &f%*i (which in this place are to be understood as
the opposite of earthly rulers), to amplify the idea of trxtx xrlo-n (ver. 39) ;
finally, 1 Cor. xiii. 1, Gal. iv. 14, when mention is made hypothetically of a
higher nature than the human. According to Gal. i. 8, the heavenly beings are
connected with the higher world of light (2 Cor. xi. 14 : ayyiXo; faro;), and
they have, as in the teaching of Jesus (§ 19, d, footnote 6), glorified bodies as
the exalted Christ has (1 Cor. xv. 48), which shine in the supermundane
splendour of the divine glory (ver. 40 ; comp. § 76, d). According to Gal.
iii. 19, the law was given by their mediation, and, 1 Cor. xi. 10, it seems to be
supposed that they are present as invisible spectators in the assemblies of the
Church.

106 .' THE MORE DEVELOPED DOCTRINES.
mediatorship ascribed to them, it proceeded to give them
divine honours (Col. ii. 18, 23). The more that the peculiar
dignity of Christ was thereby lowered, all the more important
did it come to be to the apostle to bring into prominence
how even they too belonged to the creatures created in Christ,
inasmuch as these comprehend all beings, heavenly and
earthly, visible and invisible (i 16). If their different orders
are in this connection mentioned, of which in the earlier
Epistles there is scarcely any mention,2 this happens only for
this reason, to bring into prominence the fact, in opposition
to the false teachers, who busied themselves with the different
classes of angels, that not any of them was excluded from this
attribute of creaturehood. But if the angels are included
among the creatures created in Christ Jesus, i.e. through Him
and for Him, then they too must be included in the goal of
the world intended in creation According to Eph. i 10, in
the goal of the divine institution of salvation everything, both
in heaven and in earth, will be again gathered together in
Christ as its central point (§ 103, 6). The previous split,
hinted at in the composite word, may easily be thought of as
brought about by the sin of the human world, which separated
men from the holy world of angels, and so broke up the
harmony of the divine spiritual creation. But yet more
definitely the bringing back to Christ, termed, Col. i 20, a
reconciliation (i.e. removing entirely the split produced by sin),
2 The xpxx! and iutxpus mentioned separately from one another, Rom. viii. 38,
can scarcely, that is to say, be connected with this ; in particular, the xpx»i as
opposed to xyyiXoi cannot be angel-powers (comp. footnote 1). Only 1 Thess.
iv. 16 is mention made of an kpxxyyiXo; ; and as the demoniac powers seem
(1 Cor. xv. 24) to be separated into such orders, so, according to this analogy,
the angels also are regarded as an organized kingdom. It may be, moreover, that
the apostle has borrowed the names of these orders which occur in our Epistles
from the Rabbinic schools (comp. even in Peter, § 50, a, footnote 2), or
from the theosophic systems of his opponents ; but in any case he does not
attach the slightest importance to them, as in both the principal passages
(Col. i. 16; Eph. i. 21) neither the order nor the names themselves agree.
Besides the xpxxl and i%outlxi, which occur also Col. ii. 10, Eph. iii. 10, they
have only the xvpioTtin; in common, while in the passage in Colossians fplm, and
in that in the Ephesians Imipus, appear as the fourth class. It is noteworthy
that,' Eph. iii. 15, mention is made of xxipixl (tribes, families) in heaven and-
«arth, by which, therefore, the orders of angels are put under the idea of families.
There can be no allusion, naturally,, to bodily descent ; in particular, the name
•xxTpixi is borrowed from the fatherhood of God.

§ 104. THE WORK OF SALVATION IN ITS COSMICAL RELATION. 107
and which is there made expressly the world's goal, is referred
to all that is upon the earth as well as in heaven.8 The
angels are also first brought back to their true position to His
person (which was appointed to be the central point, and
therewith the head of the spiritual creation), when He is
raised above all orders of angels (Eph. i. 21), has become
their head (Col. ii. 10), so that they now, the inhabitants of
heaven, bend the knee to Hiin even as the inhabitants of
earth and Hades (Phil. ii. 10). But while this relation
of Christ to the angels serves only this purpose, to express
the absoluteness of His universal rule (comp. § 19, d; § 50, a),
the angels appear thereby to be included in the final goal
of the redeeming work, because this last is nothing else than
the goal of the world itself.
(6) In quite another sense the work of redemption has its
bearing on the superhuman kingdom of evil, which similarly
comes into greater prominence in our Epistles than in the
earlier ones. The devil 4 is, according to Eph. ii. 2, the ruler,
3 The il; airit, according to the whole context, can apply only to Christ, by
which any reference to reconciliation with God is excluded. But then there is
no difficulty in thinking of the heavenly beings, the good angels as such, who
are only to be brought back to their normal position to Him. For while
Christ was obliged, on account of man's sin, for the purpose of upmofouTt Six tou
a'lpixTos, to descend to their level in the rank of God's creatures (Phil. ii. 7, 8 ;
comp. § 103, c), He had come into a relation to the angels thoroughly inadequate
to His destination, and that could cease only after that He had finished the former,
a matter which Gess, p. 245, overlooks. The subjugation of evil spirits
(Schmidt, p. 193), or of the presumed angel of the law, Ritschl, ii. p. 251, cannot
possibly be termed a bringing back to Him as the head ; and the supposition of
a class of angels, between the good and evil, needing redemption (Gess, p. 246 ;
comp. also Schenkel, p. 283, footnote 3), is contrary to the Scriptures. A
bringing back of the world of spirits hostile to God— which, moreover, is
considered as definitely bad — is as far away from the biblical view as is also a
need of redemption on the part of the angel world, and therefore the author
felt no need to guard his expressions against both these thoughts. In the work
of redemption the angels have no share, because they do not need it, and hence
they appear, as with Peter (comp. § 50, a, footnote 2), and in a certain sense
1 Cor. xi. 10 (comp. footnote 1), only as spectators of it, when, according to
Eph. iii. 10, the manifold wisdom of God is made known by means of the mystery
of salvation realized in the Church (ver. 9), the wisdom which has brought about
this goal.
4 In the earlier Epistles the devil (Eph. iv. 27, vi. 11 : i iix/ioXos ; ver. 16 :'
i mttipis ; comp. § 23, a, footnote 1 ; § 46, d, footnote 6 ; § 55, 6), Satan, he
who as the god of this world (2 Cor. iv. 4) rules the human world in bondage
to sin, and inspires them with his spirit (1 Cor. ii. 12), as apparently ho for
merly misled Eve by means of the serpent (2 Cor. xi. 3), and with his daemons

108 THE MORE DEVELOPED DOCTRINES.
according to whose law the heathen once walked, and whose
spirit even now works in the children of disobedience, as it
works also in the unconverted world by means of the spirits
ruled by him (i%ovala in a collective sense).5 If, therefore,
God has stripped (dveicBvo-dp^vo's, Col. ii. 15) these powers of
their weapons, and publicly exposed them (iBeiyfidriaev iv
irapprjo-la), while He leads them out as vanquished in triumph
on His cross (6piap.Bevcra<; avTovs iv airw, sail, aravpm), if He
has therefore by the atoning death of Christ won a victory
over them, then this, from its connection with ver. 14, where
the removal of the relation of guilt is regarded (§ 100, c),
can only be so understood, that man separated from God by
guilt has thereby fallen under the dominion of the God-oppos-'
ing power.6 But this victory does not in principle prevent
the devil with his powers of darkness continuing again to
oppose the kingdom of Christ. All Christian life is a conflict
has his kingdom in heathenism (comp. § 70, c). The idea according to which
bodily sufferings are traced back, as in Luke xiii. 16 (§ 23, a), to his activity is
peculiar, yet so that he thus acts only with the express permission of Christ
(2 Cor. xii. 7), or by the command of His apostles (1 Cor. v. 5). But the
oXolpiuTis (1 Cor. x. 10) is an angel of God, who executes His judgments, not
Satan or one of his angels. If, 2 Cor. xii. 7, mention is made of an xyyiU;
carat, it is clear that he is regarded as head of a kingdom of evil spirits, and he
only with his angels can be meant as being, according to 1 Cor. vi. 3. subject
to the judgment of believers. There is in this also, as in the heavenly world
of spirits, various orders (1 Cor. xv. 24 : orxtx xpxh xx) vaca i%out'm xxi iitapus)
which have their power in the as yet unconverted world. With the conversion
of heathenism and the deliverance of Israel comes accordingly the end of the
history of salvation upon the earth, when all the powers hostile to God come to
nought, and are subjected to Christ as their conqueror (ver. 25) ; comp. § 98, tf.
6 In Col. i. 13 they are called a power of darkness (in opposition to the iyyiXu
tov <Putcs : 2 Cor. xi. i4), which keeps all men in bondage, according to Col.
ii. 15. They are, Eph. vi. 12, regarded in their different orders (apx*'i, il'utliu),
and in the latter passage they are designated according to their sphere of
dominion as xotpioxpanpts tov txorovs nirou, according to their nature as a
fellowship of spirits full of evil (ci mm/urnx* tvs notnplas). If they are referred
to as being iv toTs Wovpxtloi;, that can be understood only in a popular sense,
according to which all that is supermundane belongs to heaven, for their special
dwelling-place is, according to Eph. ii. 2 (!£>¦>«'• toZ iipis), the atmosphere
between heaven and earth.
6 Therewith the idea of Pfleiderer, p. 381 ff. [E. T. ii. 110], falls to tho ground
of itself, that here the role, which the wrath and the judgment of God play in
the earlier system of Paul, is transferred to the devil and his angels, and hence
reconciliation is subjectively applied from the other side. It is only the
dominion of the God-opposing powers that is spoken of, as man can only then
begin a new lile in the service of God when freed from the consciousness oi.

§ 104. THE WORK OF SALVATION IN ITS COSMICAL RELATION. 109
against these superhuman and supermundane powers (Eph.
vi. 1 2), in which the devil summons every means of cunning
(ver. 11) and power (ver. 16) to bring about the fall of believers
(ver. 13).7 When one allows any sin whatever to master him,
he gives way again to the devil (Eph. iv. 2 7). In conformity
with the victory gotten in principle already, this contest must
end in the final victory of Christ, who is able finally to subdue
all things to Himself (Phil. iii. 21 ; comp. 1 Cor. xv. 24).8
(c) That Christ has brought about the reconciliation of
sinful men with God, our Epistles teach in full agreement with
the earlier (§ 100, c) ; but the steady use of the compound
double diroKaTaXXdcraeiv (Col. i. 21 ; Eph. ii 16) seems to
point directly to the thought, that this reconciliation has but
restored the original relation of humanity to God (comp. Col.
i 20). Even the closer relation into which God entered
¦with Israel by the setting up of the theocracy is regarded as
guilt. Then only are Christians, according to i. 13, delivered from the power
of darkness (comp. Acts xxvi. 18), so far as they are transplanted into the
kingdom of Christ, in which they have deliverance from guilt (ver. 14), for which
reason also, according to 1 Cor. v. 5, impenitent sinners are delivered over
again to Satan. Ritschl, ii. p. 250, thinks here of the angel of the law. If,
moreover, yxfutXuTttnri* xlxpixXoitlat (Eph. iv. 8) were also referred to this
victory, these words from the Psalm would then be misapplied — if it were in
any way indicated. Comp. Schmidt, p. 203.
' Even in the earlier Epistles, a fact which Pfleiderer, p. 458 [E. T. ii. 190],
overlooks, Satan i3 the opposer of Christ and His saving work (2 Cor. vi. 15 :
¦rU cvfupdttitis XpitTu vpl; Bixtxp). It is he who hinders the activity of the
apostles (1 Thess. ii. 18), who blinds the minds of unbelievers (2 Cor. iv. 4), who
tempts believers (1 Cor. vii. 5 ; comp. 1 Thess. iii. 5), and distresses them with
cunning buffetings (2 Cor. ii. 11), and especially who tries (Rom. xvi. 20) by
false teachers to destroy the efficacy of the gospel, while he clothes himself as
an angel of light (2 Cor. xi. 14), and inspires false teachers with his spirit
{2 Thess. ii. 2), on which account, on the appearance of those inspired by him,
there is a constant need of the haxpias irtiupirat (comp. § 92, 6), and who
finally will equip the last personification of the God-defying principle with his
greatest power (2 Thess. ii. 9 ; comp. § 63, c).
* But this subjection, as little here as § 99, c, is regarded as a final conversion
or annihilation of the kingdom of evil ; for Eph. i. 10, Col. i. 20, according to
note a, is spoken only of the heavenly powers in the narrowest sense, i.e. of the
angels, since evil spirits and unbelievers, being incapable of final union to Christ,
are, it is self-evident, left out of account (comp. footnote 3). But xarxxtotm
(Phil. ii. 10) are not daemons, but the inhabitants of Hades. As to the final
fate of those spirits, which according to 1 Cor. vi. 3 will be judged by believers,
Paul has thrown as little light here as in his earlier Epistles. Enough that
they by their subjection to Christ are stripped of any power which can hurt the
absolute dominion of Christ.

110 THE MORE DEVELOPED DOCTRINES.
one from which the heathen got separated only by their God-
opposing development (Eph. ii. 12); but it was originally
intended for them. With this it would agree that God, iii
15, from whom every iraTptd in heaven and earth is named,
is regarded as standing originally in paternal relationship to
all men and angels ; and this is but restored by the adoption
of Christians (§ 100, d). On the other hand, men originally
have shared in the divine life ; for the religious darkening of
heathenism, the result of their own guilt, has not only, as in
the earlier Epistles, occasioned a deep moral degradation, but
also a separation from the divine life (originally possessed)9
(iv. 18 : dir-rfKXoTp ia> p,evoi ri}? §i»^5 tov ©eoO). But the new
ness of life recovered in Christianity, which in the earlier
Epistles is a creation of God's (comp. § 84, d), appears here
also, concretely considered, as a new man created by God
(6 /caivb<} HvOpwiros : Eph. ii. 15), in contrast to the old (iv. 22 ;
Col. iii. 9 ; comp. yet Rom. vi. 6) ; but it is peculiar to our
Epistles that the ideal realized in this renewal is designated
the image of God (iv. 1 0 : KaT elubva tov ktutovto'; ; comp.
Eph. iv. 24 : naTa ©eov KTiaOeh)}" In reality, nothing else
is hereby meant but the divine life lost by sinful depravity
(ver. 1 8), so that the work of salvation here also restores only
the originally God-related nature of man.
(d) With the restoration of the original relation to God is
9 The correlation of light and life seems to be different in the passage Phil.
ii. 15, 16, where the 2>»' is eternal life (§ 101, c; 102, c). The earlier Epistles
also acknowledge the designation of the sinful life as a state of death (Rom. vii
10, 24, and therewith § 72, 6) ; but here the moral condition of heathenism is
expressly designated a being dead through sin (Eph. ii. 1, 5 ; comp. v. 4) or in
sin (Col. ii. 13). Closely connected with this, by a peculiar turn of the image,
the idea of a resurrection with Christ is opposed not to a dying with Christ, hut
to this former state of death (Col. ii. 12, 13, iii. 1 ; Eph. ii. 5, 6).
10 "We can only be doubtful whether one is thereby explicitly to think of the
innate divine image (Gen. i. 27), as Baur, p. 271, supposes, since this, at least
in the earlier Epistles, refers only to the lordly dignity of man (1 Cor. xi. 7 ;
comp. § 94, c). But the old man must, according to a figure very frequent with
Paul, be put off as a garment that the new man may be put on (ittiitltu:
1 Thess. v. 8 ; Gal. iii. 27 ; 1 Cor. xv. 53, 54 ; Rom. xiii. 12, 14 ; Col. ii. 11,
iii. 12 ; Eph. vi. 11, 14). Without a figure, it is meant that the new man,
which has thus just taken the place of the old, as the old nature ever intrudes
again into the new nature, which has been introduced in principle at least to
disturb it, is constantly being renewed, i.e. in its new qualities, which it as the
tios Mourns bears, and must be restored (Col. iii. 10 : houtipom, ™» tiot «>
xtxxxmiftmt ; comp. 2 Cor. iv. 16 ; Rom. xii. 2).

§ 101. THE WORK OF SALVATION IN ITS COSMICAL RELATION. Ill
removed also the separation which sin had occasioned between
men and God. This representation of the doctrine of the
atonement is, to be sure, familiar in the earlier Epistles ; but
it has in our Epistles, for the first time, the peculiar form,
that we have access to God through Christ (Eph. ii. 18, iii. 12 ;
comp. § 100, d). The removal thereby of the opposition that
had arisen between the heavenly and the earthly worlds is no
doubt in our Epistles specially emphasized ; while the repre
sentation of a fellowship of life with Christ, as He sits at the
right hand of God in heaven (iv Toh eTrovpavtois : Col. iii. 1 ;
Eph. i 20), is followed out even to the bold expression, that
God has made those made alive in Christ to sit with Him
(awe/cddurev) in heaven, so far as they are iv XpicTw (Eph.
ii 6).11 But not only are the good things presently given
him with Christ there, but those also certain to him in hope
(Col. i 5 : 7) eXtrh rj diroKeipAvr) iv Toh oipavoh), — above all,
the life looked for in the future world, the life which, as
appointed for him by God, but yet, no doubt, hid in God,
is even now really existing there, as also the glorified body
which Christ has already obtained, and which is now only hid
for us to become manifest at the Parousia at the same time
with what has been appointed for us (iii. 3, 4 ; comp., more
over, 2 Cor. v. 1). If the inheritance also (k\t;joo? ; comp.
Acts xxvi 18) appointed for the saints is in the kingdom of
light (ev <pa>Ti; comp. 2 Cor. xi. 14: ayyeXos <£o>to?), that
future world, so are they being prepared by God for their
portion therein (jtepfc ; comp. 2 Cor. vi. 15); so that they,
also on that account, may certainly ideally be regarded as
11 But there is by no means laid "less stress on the transcendence of the
final consummation, and more on the immanence of the present Christian con
sciousness of salvation," going beyond the Epistles to the Philippians and
Colossians (Pfleiderer, p. 451 [E. T. ii. 183]). For, according even to Col. i. 13,
those delivered from the power of darkness are transplanted into the kingdom of
Christ, as He sits at the right hand of God (iii. 1) ; their citizenship (iroXWivpix)
is in heaven, where Christ their Lord is (Phil. iii. 20). He who is dead with
Christ is no more one Zjit it x'oapup (Col. ii. 20), he is in general one dead to this
earth (iii. 3) ; all his efforts and thoughts are directed to tx xtu (vv. 1, 2), not
to tx hciytm (Phil. iii. 19). Only what is yet sinful in him belongs to the
earth ; and hence, Col. iii. 5, the sinful inclinations still clinging to him are
designated his earthly members (too piX-n ipSt tx iori tvs ym), while that part of
his being which is directed to heavenly things is regarded as in heaven with
Christ. And hence the Christian life is here throughout characterized as a
heavenly life.

112 THE MORE DEVELOPED DOCTRINES.
citizens of that kingdom of light. We have here only a
higher degree of that intermingling of the present and the
future we have already met with, § 96, b, in the earlier
Epistles. § 105. Tlie Realization of Salvation in the Church.
Through the very intimate union of the Church with Christ
as her Head, the Church is led on to her consummation — with
that consummation the goal of the world is reached (a). But
this realization of salvation becomes actual in the Church
when thereby the rent between Gentiles and Jews is removed,
and the former share in this salvation promised them in
Christ (b). The partition-wall, in particular, which the law
had set up between them, is broken down; while by this
removal an entirely new rule for life and worship is set up
for both parties through Christ (c). Yet the law, according to
its real meaning, is fulfilled in Christianity, because, inasmuch
as it must yield to this new law, it typically pointed to it (d).
(a) The ultimate end of the world appointed by God, which
is to be reached by the execution of the eternal purpose of
redemption, has begun to be realized in the Church,1 in so far
as Christ has been given her by God as Head (Eph. i 22).
His position as supreme head (inrep iravTa) has been not only
thereby indicated, but the idea already hinted at, 1 Cor. xii 27,
of an organic oneness of the Church united with Christ has
here become a favourite expression for the nature of the Church
herself, so far as the relation to Christ aimed at in the plan of
the world and of salvation is realized in her. Christ is the
head (Eph. iv. 15), the Church is His body (ver. 12; CoL
i. 24) ; both are, as the head and the body, inseparably united
(ver. 18).2 And not only does the Church, as the body, stand
1 In our Epistles ixxXwlx occurs most frequently for the whole community,
i.e. the Church ; but it is also used for local churches (Col. iv. 16 ; Phil. iv. 15),
and for single meetings within these (Col. iv. 15 ; Philem. 2), quite as § 92, a,
footnote 1. The individual members of the Church stand, moreover, in a
fellowship of life with Christ, in virtue of which He is in them and they in
Him (§ 101, a) ; and thus, on that account, all things begin to be gathered
together in Christ in the Church, and the end of the world to be realized,
according to Eph. i. 10.
3 Now, inasmuch as, according to § 94, c, the man is the woman's head (to be
sure, as her lord chiefly), marriage is presented as the earthly type of this
relation (Eph. v. 23),— in it the woman is subject to the man (ver. 24). At the

§ 105. THE REALIZATION OF SALVATION IN THE CHURCH. 113
in need of Christ, as the head (ii. 19 ; Eph. iv. 15, 16), but
the apostle ventures the bold expression, that Christ also
needs the Church, as the body, as that which belongs to His
completeness, makes His being just quite complete (i. 23 :
to TrXtjpeopAi avTOv). For although the apostle no doubt
expressly adds that it is He who fills the whole universe
with His universal Lordship, yet He can do this only by this
union with the Church, to which He had been appointed in
the world's plan (§ 103, 6). As the body of Christ, the Church
must increase. This increase, wrought by God (ai/f»?o-i? tov
©eov), proceeds organically from the head, and is mediated by
the various joints and bands which connect the body with the
head, and convey to us the vital powers of the head (Col.
ii. 1 9), i.e. by the different helpful agencies of Christ, by which
He, according to the activity corresponding to the measure
of the gifts of grace each member has received, promotes the
increase of the Church (Eph. iv. 16), that she may increasingly
become in all parts what she ought to be as the body corre
sponding to the head (ver. 15), that she may reach the stature
of a mature man, may become an dvr/p TeXeto? (ver. 13).
This manhood (rjXiKia tov irXrjpcop,aTo<} tov XpiaTov) is that
state in which, through the perfecting her relation to Christ,
who now communicates Himself entirely to her, the Church
is herself filled with the whole fulness of Christ ; and because
in Him dwells all the fulness of Godhead, she is herself filled
up to the measure of all the fulness of God (iii. 1 9 ; comp.
§ 103, d)? But thereby, at the same time, is perfected her
same time the relation of the Church to Christ is a relation of love (vi. 24 ;
comp. 1 Cor. xvi. 22). But as the man lives in the wife, who is but a part of
his very self (w. 28, 29), so Christ lives in the Church, the members of His own
body, which, ver. 30, are perhaps so designated as having grown out from Him
(comp. 1 Cor. xi. 12). Marriage thus comes to be a prophecy full of mystery
(comp. § 73, d) of the relation of Christ to His body, inasmuch as He, like as
the man left father and mother to be joined to his wife (Gen. ii. 24), once left
heaven in order perfectly to realize His marriage union with the Church
(vv. 31, 32), which He is even now preparing for Himself as His bride, while
He seeks to lead her on to ever spotless holiness (ver. 27 ; comp. 2 Cor. xi. 2).
So little does there lie in ver. 31 ff. any reference to the coming of Christ into
the world, as little can one, with Pfleiderer, p. 490 [E. T. ii. 222], seek a polemic
against Docetism, which he drags in only hy an impossible interpretation, p. 432
[E. T. ii. 163], in iv. 20 ff. (comp. on the other hand, § 102, d).
3 It is certainly a mistake when Gess, p. 270, thinks that in hxixlx tou a-Xtipoi-
fixros the reference is to the manhood of Christ Himself, so that the indwelling
VOL. II. H

114 THE MORE DEVELOPED DOCTRINES.
relation to God, who is over all her members, works by all of
them, and lives in all of them (iv. 6) ; and thereby is the goal
of the world reached, in which God is to be all in all (1 Cor.
xv. 28).4
(b) While, now, the Church realizes herself in the midst
of the «ocr/i09, she finds pre-Christian humanity separated
by the profound religious-historical contrast of Judaism and
heathenism. But the work of redemption, which has removed
the rent between men and the higher world of spirits, as also
that between earth and heaven (§ 104), is shown here also as
the removal of all existing contrasts. Christ has become the
peacemaker (Eph. ii. 14: t\ elprpr) ^wv), when He came and
proclaimed an equal salvation to the near and the far off
(Isa. lvii. 19), i.e. to Jew and Gentile (ver. 17). But the
union of the two has, in the first place, been brought about in
this way, that the heathen had obtained a share in the promise
to Israel,-^that they have become crvyKXr/povofia ical o-vo-crtopa
teal ffKyu/teToya t»}s eirayyeXiai}, and this in Christ, in whose
redeeming work they share by the preaching of the word
working faith in them (iii. 6). This promise was originally
the distinction of Israel, by which the Israelites, as those whose
hope rested specially upon the Messiah (i 12 : •n-porfXmKOTa';
iv t£> Xpio-Tm), stood in a relation, even though one as yet
only ideal, to Him in whom the Church was to obtain her
head, and to be led on to the realization of God's saving plan.
They were therefore, according to the counsel of Him who
of the vxfyuptx was perfected in Him gradually. Bold but touching is the
reference to the age in which the Church becomes perfect, as she is to be accord
ing to Eph. i. 23 (Pfleiderer, p. 442 [E. T. ii. 173]), where Pfleiderer holds fast
to the only correct explanation, which has heen abandoned by Gess, p. 258,
from reasons which are set aside by the former analysis of the passage. But it
is inconceivable how he can found on this a difference between the Epistles to
the Colossians and Ephesians, that what in the one is regarded as concluded in
Christ, is to be realized in the other by the growth and increase of the Church.
Here the Christology is emphasized as against the false teachers ; in the other
the practical consequences for the Church are drawn out, without the Christo-
logical idea being thereby regarded a " still imperfect abstraction."
* The more Paul, according to § 99, c, had once hoped that this goal in
humanity would be reached completely, all the more do we understand how,
later, when he became conscious of restraints on his missionary activity, he
could think only with tears on those who remained enemies to the cross of
Christ, and thereby shut themselves out from this goal (Phil. iii. 18, and with
this "Weiss, Philipperbrief, 1859, p. 276).

§ 105. THE REALIZATION OF SALVATION IN THE CHURCH. 115
works all things according to the counsel of His will, predesti
nated to that to which they had attained as their appointed
portion (ver. 11 : itcXr/pcodripiev) ; while the heathen, who stood
in no relation to Messiah, because they, being far off from the
theocracy of Israel and the covenants of promise, had no God
and no hope (ii. 12), hear for the first time in the gospel of the
existing deliverance, and having received it in faith, receive
also through the promised Spirit the earnest of the complete
salvation guaranteed in it (i 13, 14). And thus those who
were once foreigners, and had no right of citizenship in the
theocracy, become now, according to ii. 19, fellow -citizens
with the saints (comp. Rom. xi. 16), and members of God's
household, whose familia is made up of the children of the
patriarchs (comp. ii. 13 : o" iroTe 6We? p,aicpdv iyyvs
iyevrf6r]Te).s But if it is suggested hy. the direXXoTpuopievoi,
(ii 12) that even the Gentiles, though they have never
belonged to the theocracy, were yet originally destined to
participate in it (§ 104, c), then the union of Gentiles and
Jews in the Church but realizes the divine plan of the world,
which appointed the whole of humanity to be united in
Christ, even though this union was only promised to Israel,
and prepared beforehand in Israel.
(c) The complete union of heathens with Jews does not
depend only on this, that the former share now in what the
latter formerly enjoyed, but also in this, that that has been
taken away which had formerly prevented fellowship between
them, and which was the enmity which, like a dividing wall,
kept the two portions of pre-Christian humanity apart, and which
was originated and ever would be afresh by the hedge of the
law shutting up the Jews under a painful rule of life hateful
to the heathen, and denying them free intercourse with the
nations (Eph. ii. 14 : to ptecroToixov tov <ppayp,ov). But now
Christ has abolished the law of commandments consisting in
5 All this corresponds perfectly to the statements of the earlier Epistles,
explained § 90, c, since, ver. 11, the election of Israel is not to be referred to
the xxZpos Bud (comp. Pfleiderer, p. 438 [E. T. ii. 169]), which, though often
supplied, did not then exist, but the obtainment of the saving blessing (xxUpos)
promised to them ; and ii. 17 does not refer to the preaching through the Spirit
(Pfleiderer, p. 445 [E. T. ii. 176]), hut to the earthly preaching of Christ, which
brought a salvation bound to no national privileges, and hence destined for
those that are far off as for those that are near.

116 THE MOKE DEVELOPED DOCTRINES.
ordinances (BoypaTa) in His flesh (ver. 15).e And so along
with the root of the enmity, He has taken away at the same
time the enmity itself (ver. 1 6 : aTroKTelvai ttjv ex^pav iv
avT&, scil. t3> o-Tavpm). But with the abolition of the law
the dividing wall between Gentiles and Jews has been taken
away, and nothing now prevents the complete union of the
two. So long as the law was in force, the Jews were bound
to a different rule of life than the Gentiles ; but both now
are made one new man in the fellowship of life with Christ
(ver. 15); they have but one rule of life in which every
difference which separated pre-Christian humanity falls away,
because Christ is all and in all (comp. Col. iii. 11). The
law gave to the Jews a law appointed for them to attain
reconciliation with God by means of its institution of sacrifice ;
both are now united in one o-a>p,a, and in this union are
reconciled to God in the same way (namely, by the cross)
(ver. 16; comp. Col. i 21, 22); both have access to God
through Christ in one spirit (ver. 18). But in order to bring
about this unity of the new rule of life and of sacrifice,
Christ has to remove the old rule of the law by His death
(ver. 1 5 : iva).7
6 This, from its connection with w. 13, 16, can only be so understood that
Christ, while He gave His flesh to the bloody death of the cross, so founded
the new ordinance of salvation, and set aside the old ordinance of the law.
And this is confirmed by Col. ii. 14, by which, at the same time that God
blotted out the handwriting of the law condemning us, He at the same time
took the law even itself (*«} x'vri), which by its (unfulfilled and unfulfillable)
commandments ever stood against us as an enemy, out of the way, while He
nailed it to the cross, i.e. publicly proclaimed it as set aside by the death on
the cross (comp. § 100, c, footnote 9). This leads on, no doubt, to the thought
in Rom. x. 4 (comp. § 87, a, footnote 1), but our Epistles evidently see in this
the setting aside of the law of commandments generally. If the earlier Epistles
bring this about subjectively for the individual by his being dead with Christ,
this view is to be found, Col. ii. 20, in our Epistles, and even the earlier Epistles
speak quite objectively of the transitory character of the law (§ 72, c). In
particular, the characterizing of the law, moreover, by its VoypixTx, quite reminds
one of the substitution of ypu/ipix by mivpix in the older Epistles.
7 It is therefore unjustifiable when Pfleiderer, p. 448 [E. T. ii. 179], finds
here a confusion of different thoughts, which he traces back to the combination
of the passage in the Epistle to the Colossians with the new thoughts of the
author. The only peculiarity of our Epistle is that the abolition of the law is
no longer pressed by way of argument against a righteousness by law, or the
unauthorized demands of the Jewish rule of life. The contrast between the
righteousness of God gotten by faith and one's own righteousness through the
law (Phil. iii. 9), only illustrates the nature of the Christian life, which finds

§ 105. THE REALIZATION OF SALVATION IN THE CHURCH. 117
(d) The more that the stress of Jewish opposition to the
missionary sphere of Paul was broken in the later period of
liis life, the more in his mixed churches had the power of
the Christian spirit and the need of organizing a new common
rule of life set the Jewish Christians gradually free in a more
comprehensive manner from the customs of their fathers, as
Paul himself had in principle from the first urged (comp.
§ 87, I), the more easily does the altered position to the law
become evident, which our Epistles show. For the more that
the law lost its significance in its literal form even for the
Jewish Christians, all the more had Paul to seek elsewhere a
reason for abiding significance suitable to it as the divine
law; and for this the typical interpretation presents itself,
of which, moreover, there are hints in the earlier Epistles
(comp. § 73, c). According to this interpretation, as it is in
principle formulated, Col. ii. 17, the legal institutions are but
the acid tcov fieXXovreov, i.e. the shadowy patterns of the
institutions of the Messianic age ; they picture, to be sure,
their outer form, but do not contain their essence. The body
itself, i.e. the concrete realization of them, belongs to Christ (to
•Se o-fl/ta XpiaTov), inasmuch as He is their author and imposes
them. His atoning sacrifice, given of His free will, is the real
atoning sacrifice acceptable to God (Eph. v. 2) ; the circumcision
wrought by Him, which consists in the putting off in baptism
of the crw/ia, ruled by the o-dp%, completed in the fellowship
of His life, is the true circumcision not made with hands
(Col. ii 11). Christians are therefore those really circumcised ;
their XaTpela, wrought by the Spirit of God, is the true service
of God (Phil. iii. 3 ; comp. Rom. xii. 1), and the exercise of
Christian love (iv. 18) and the discharge of the apostolic
office (ii. 17 ; comp. Rom. xv. 16) are the real sacrifices. In
this way the law in its deepest sense is fulfilled in Chris
tianity, so far as its ordinances image in a shadowy way the
nature of the law of Christian life; and it is self-evident
that its commandments continue regulative in Christianity,
its chief good in the Lord, as the ground of all confidence and of all joy.
The polemic against giving value to abstinence from meats and drinks, or the
ebservance of particular feast-days (Col. ii. 16), comes in only from the point
of view of dependence on ordinances, as these in general belong to the imma
ture stage of the religious development of pre-Christian times (ver. 20 ; comp.
moreover, Gal. iv. 3, 9).

118 THE MORE DEVELOPED DOCTRINES.
where they directly reveal God's will regarding the natural
relationships of life (Eph. vi. 2 ; § 101, b).s
§ 106. Christianity as the Principle of Fellowship.
It is the task of the Church to realize ever more completely
by unanimity the oneness objectively given to her, a oneness
which is not destroyed by the variety of her gifts, which have
in view the one goal of real perfection (a). But this can
only be fulfilled by an unselfish and humble love, which hy
meekness and long-suffering, as also by kind and yielding
gentleness, renders all contention impossible (6). Instead of
unprofitable asceticism is to come not only abstinence from
heathenish lusts, but also from such words as disturb the
fellowship of love ; and, in general, social intercourse is to he
consecrated even in word to the service of love and the praise
of God (c). More especially those natural duties, which the
fundamental forms of human social life require, are to he
fulfilled in Christianity to the fullest extent (d).
(a) On the removal of the opposition between Jew and
Gentile, the Church becomes conscious only in an original
way of what her task is, namely, to realize unanimity (elprivq),
and thus to be in her sphere what Christ in a more compre
hensive sense is for the whole universe. On that very
account is she one body, in this organic unity is already
8 It is a mistake when Baur, p. 275 ff., supposes that Judaism and Christianity
are drawn more closely together in our Epistles than in the earlier ones. By the
special emphasizing of the principle of the typical character of the Old Testament
institutions, the significance which these have in themselves is rather evidently
put in the background. In the earlier Epistles the significance is strongly
maintained which circumcision as such had (§ 71, a) ; here, where the typical
significance of circumcision seems to be fulfilled in baptism (Col. ii. 11, 12), the
circumcision made with hands in the flesh is designated as a Xsyo/iim, i.e. as
something not real (Eph. ii. 11 ; comp. Pfleiderer, p. 436 [E. T. ii. 167]) ; it is even
a xxrxrop.il (Phil. iii. 3), a mutilation without a purpose (comp. Gal. v. 12). Cir
cumcision has lost any significance in itself, since it has been fulfilled in a typical
sense. "What Paul has said in the earlier Epistles, therefore, of the original sig
nificance of circumcision, is not taken away, but attention to that is put purposely
in the background. In the foreground of his Christian consciousness is put
the view, that everything of real good which Judaism possessed must now be
regarded by him as not only useless, but hurtful, in so far as it is a hindrance
to seek and find in Christ the highest good ; it must even be regarded as folly
(Phil. iii. 7, 8). To Judaism abiding in unbelief, all its holy institutions, as all its
blessings, have become perverted into worthless, even hurtful possessions.

§ 10G. CHRISTIANITY AS THE PRINCIPLE OF FELLOWSHIP. 119
intimated her calling for the realization of elprjvr) (Col. iii. 1 5 :
eh $)v ircXrjdere iv evl crmpaTi). To the iv oS>p.a there also
corresponds the kv irvevuia (Eph. iv. 4), the one Spirit, which
is given to the Church by Christ, and assures her of the
common saving blessings (vv. 5, 6).1 But the Christian hope
established in the Church is proclaimed to her in the gospel
(Col i 5), and stress was laid on the universal character of
the gospel at a time when alien speculations would press
into the Church and endanger her unity (§ 59, c). But this
unity of the gospel is also guaranteed in this way, that it is
the same instruments called of God and endowed with His
Spirit (Eph. iii. 5 : ol dyioi aTrao-ToXoi ical irpocf>r)Tai) which
proclaim it. On the foundation laid and established by them,
of which Christ is the corner-stone, as He forms the central
point in the proclamation of salvation, is each community,
and therewith each Church, built up into the one temple of
God (comp. § 92, a), in which God in Christ or in His Spirit
dwells (ii 20-22).2 To this unity of the Church objectively
1 As the Spirit is the earnest of the one hope (§ 101, c), each member is so
added to the Church, that one and the same hope is quickened in him at
the same time in this calling (xaSai; xat ixXnfarz it pcia iXorlti ens xxfoioj;
vpoSt). But the oneness of the hope rests again on the oneness of Christ as
xipio;, as also of faith on Him, and of baptism into Him by which the calling
is subjectively and objectively perfected (ver. 5) ; and on the oneness of God as
the Father of all believers, in whom their relation to God, intended in the plan
of the world and of redemption, is realized in their fellowship with Christ
(ver. 6 ; comp. § 105, a). But the unity of the Spirit can be preserved only
if the Church, kept firmly bound together by the bond of unanimity, resists
(Eph. iv. 3) the entrance and influence of every other (devilish) spirit ; she can
only stand fast in the one spirit, if she contends with one heart for the faith in
the gospel (Phil. i. 27), and looks with one heart at the one goal (ii. 2 : tupo^uxoi
to it ippotoutn;), which is presented in the hope set before her.
2 To regard the apostles and prophets as themselves the foundation, in oppo
sition to 1 Cor. iii 11 (Pfleiderer, p. 446 [E. T. ii. 178] ; Immer, p. 377), is
therefore irreconcilable with the designation of Clirist as the corner-stone,
because the Epistle to the Ephesians could least so co-ordinate the head of the
Church with its members (even the most important of them). To be sure, in
the earlier Epistles it is the apostolic activity in the founding of churches
which is alone presented (§ 89, c) ; but here it i3 their upbuilding (iirotxo'SopiiTt)
which is specially treated of, wherein even in 1 Cor. iii. 10-14 the fellow-
labourers of the apostle are also noticed, but only in so far as this ensues by
the preserving and conforming of the foundation laid by the apostles, it is called
at the same time the foundation of the prophets. These particularly are noticed
on this account, because in our Epistles the contents of the Epistles are regarded
essentially as the mystervmade known (§ 102, c) through divine revelation ; and

120 THE MORE DEVELOPED DOCTRINES.
considered the manifoldness of the gifts of grace stands in
no contradiction, by which grace is given to each individual
member of the Church according to the measure of the gift
of Christ (iv. 7; comp. ver. 16).3 Along with apostles and
prophets, who are even in the earlier Epistles the first and
the most eminent possessors of gifts, appear, ver. 11, also
evangelists, who, though not by name, yet really occurred
before (§ 89, c), pastors and teachers,* and, as possessors of
the gift of government and of service (§ 92, d), the iirLcricoTroi
koX Btdhtovoi (Phil, i 1). But, however manifold these gifts
might be, they had yet all but one object, to fit saints for the
work of the ministration, which each had to discharge for the
development of the Church (Eph. iv. 12, 16).5
the prophets, like the apostles, speak (Eph. iii. 4, 5) xxr xtroxxXv^it (§ 92, b,
footnote 8). But there is presented no reason to find in this, with Pfleiderer,
a placing of the Spirit as an independent principle of truth on a footing
of equality with Christ, and to see in it a strengthening of the Church
consciousness. 3 If, in contrast with § 92, 6, footnote 7, Christ is here expressly designated
as He who, after His ascension, has given gifts to men (vv. 8-10), with that
has to be connected the thought that from Him, as the head of the Church,
everything proceeds which helps to the increase of His body.
4 By the current supposition that here two distinct possessors of gifts are
united with the three others, it is yet not clear that the gifts of government
and teaching occurring separately in the earlier Epistles were already wont to
be united in the same persons, since the possessors of gifts belonging to single
churches might also be put in contrast to those serving the whole Church.
But it is by no means without more ado established that the figure of a
shepherd, following the example of Peter (§ 47, a, footnote 1), is to be referred
to the office of the bishop, as Acts xx. 28 cannot be regulative for the use of the
word by the apostle (comp. on the other hand, Phil. i. 1), and the figure may
refer to the feeding the Churcli with the word of truth, and may be but a figura
tive term for teacher. But that the words, Eph. iv., refer chiefly and perhaps
exclusively to gifts of teaching, gives likewise no ground for holding that in our
Epistles the main stress lies on the advancement of knowledge (§ 102, c).
s If this is designated an olxotopoi from the point of view of the human
partnership in it, there is also implied the imago of a temple of God (Eph.
ii. 20-22), just as in § 92, b; while, according to § 105, a, from the point of
view of the help given by Christ (as the Head), the growth of the body is
suggested. It is peculiar that in our Epistles both images have come to be,
for the apostle, so much termini technici, whose figurativeness is hardly felt by
him, that he mixes them up one with another in many ways (ii. 21, iv. 12, 16).
The uniform end of this development is, however, the riXu'om;, which is more
closely defined, ver. 13, as the unity of the faith and of the knowledge of
Christ (§ 102, c), in contrast to the spiritual .unripeness, which is blown
about by any wind of doctrine in the misleading deceit of human wisdom
(ver. 14) ; and, Col. i. 28, as the manhood (comp. iv. 12) in fellowship of

§ 106. CHRISTIANITY AS THE PRINCIPLE OF FELLOWSHIP. 121
(b) The Church can reach her goal only when she ever
more completely realizes her true being in unanimity, and this
takes place by love. The uniform striving of all towards one
goal can be realized only when all are animated by the spirit
of similar love, have the same love (Phil. ii. 2). Only when
all Christian virtues are perfected and bound together into a
unity by love as the one bond of perfection, can unanimity rule
in the heart (Col. iii. 14, 15 ; comp. Eph. iv. 2, 3 ; Phil. iv. 2).
And hence love is that in which hearts are united (Col. ii. 2),
forming the element of life in which each healthy growth of
the body of Christ is effected (Eph. iii. 18, iv. 15). Even
in the earlier Epistles love is the cardinal Christian virtue
(§ 93, o), and here from this point of view its significance as
such is more accurately established.6 But the love which is
alone capable of sustaining unanimity is, according to Phil.
ii 3, 4, an unselfish love, which seeks not its own (comp.
1 Cor. xiii. 5, x. 24), and therefore forms the contrast to all
selfish party striving (epiOela), — a humble love also, which, far
from vain ambition, readily and willingly subjects self to another
(comp. Eph. v. 2 1). And thus here, as in the earlier Epistles
(§ 93, a), humility is connected with love (iv. 2 ; Col. iii. 12), —
a humility which in both passages is associated with a meekness
which is not easily provoked (comp. Eph. iv. 26 ; Col. iii. 8),
and with a long-suffering which bears patiently with the
weakness or the wrongs of others, and thus passes over again
to love (Eph. iv. 2 : dvexop.evoi dXXrfXaiv ev dydirr/ ; comp. Col.
iii. 12, 13), with which we formerly found both united.
Here also, as formerly, the love of which Christ Himself, Eph.
life with Christ, which is reached by right practical instruction, in contrast to
the perverse method in which a higher perfection of Christian life was striven
after at Colosse. To this perfection no one is ever to believe that he has
already attained (Phil. iii. 12-14) ; rather ought he, according to tho beautiful
oxymoron of the apostle, to seek perfection in this way, never imagining him
self perfect, but always striving after perfection (iii. 15 ; comp. § 26, d).
6 Love is the special fruit of righteousness (Phil. i. 11), the result of Christ
dwelling in our hearts (Eph. iii. 17, 18) ; for it inquiries are first made (Col. i. 8 ;
Philem. 5), it is first prayed for (Phil. i. 9), exhortations to it beforo everything
else are made (Eph. v. 2). If it appears (as § 62, 6) to be co-ordinated with faith,
Eph. i. 15, Col. i. 4 (when as love to all the saints, it depends on the hope com
mon to them, ver. 5), and perhaps Philem. 5, this happens only when inquiries
are made after principal points in which the position of the Church shows it
deserving of praise ; but Eph. vi. 23 proves that there can be no actual co-ordi
nation by which faith would become a virtue alongside of love.

122 THE MORE DEVELOPED DOCTRINES.
v. 2, is set forth as a pattern, is a love which kindly gives
(iv. 32 : %p?o-to£, evo-rrXayxvoi ; Col. iii. 12 : o-rrXdyxva oiKTtp-
fiov xpv°-t°tv<:), as it is a love which meekly forgives, after the
pattern of God (ver. 13 ; Eph. iv. 32, v. 1); and this, Phil.
iv. 5, is comprehended in the idea of considerate and con
descending forbearance (eir tench, comp. 2 Cor. x. 1), which
yields in every quarrel, and ends it.
(c) The more our Epistles combat a tendency to place the
essence of Christian morality in an unfruitful, pretentious
(Col. ii. 23) asceticism (§ 59, c), in which Paul could see only
a relapse into the o-Toixela tov k6o-/jiov (ver. 20), the more
would it be necessary to show how Christian morality had to
busy itself with the relationships of the natural life. Hence
those ever repeated emphatic hints thereto, how moral purity
and spotlessness is the goal of Christianity (Col. i 22 ; Epk
i. 4, v. 27; Phil, i 10, ii 15; comp. iv. 8, 9), with
which, here especially, is given abstinence from the cardinal
heathen lusts of unchastity and covetousness (Col. iii 5;
Eph. v. 3, 5; comp. § 100, b).7 It is, however, social inter
course whose consecration the exhortations of our Epistles
have in view. It is not only sinful wrath against which
Paul utters a warning, but even against the outbreak of that
wrath in clamour and reviling (Col. iii. 8; Eph. iv. 31);
above all, he forbids lying (Col iii. 9), as that destroys that
fellowship of Christians one with another, suitable to fellow-
members (demanding as it does confidence, and therefore
veracity) (Eph. iv. 25), and without which the idea of the Church
cannot be realized 8 (note a). But a yet greater emphasis is
laid on the significance of speech in social intercourse. It
ought always to be with circumspection, to give one's neighbour
7 Paul specially warns against participation in heathen conviviality, in which
one cannot give way without gluttony (Eph. v. 18) and unchastity (comp.
Rom. xiii. 13), and which ever again drew into fellowship with heathenish sin
(v. 7, 11) ; and he sets the command to work over against the prohibition from
stealing, as the former seeks to gain not only support for one's own self, but also
the means of doing good (iv. 28).
8 He asks practical wisdom in intercourse with those who are not Christians,
a wisdom which redeems the right opportunity, is always ready to give the right
answer with conciliatory words (Col. iv. 5, 6), and uses every moment to exer
cise a bettering influence on them (Eph. v. 11-16). Christian morality is at the-
same time characterized (Phil. iv. 8) as that which is lovable and praiseworthy*
and has a good report among men (comp. § 47, d).

§ 106. CHRISTIANITY AS THE PRINCIPLE OF FELLOWSHIP. 123
an evidence of love by an upbuilding corresponding to his
need, in contrast to corrupt (Eph. iv. 29), empty, frivolous, or
even obscene talk (CoL iii. 8 : alaxpoXoyla ; comp. Eph. v. 4).
The highest aim of social intercourse is to make room for the
word of Christ in society, for mutual teaching and instruction,
as also for edification by the very manifold forms of praise
(Col. iii 16; Eph. v. 1 9). That is connected with the very
special emphasis which is put on the duty of thanksgiving
(CoL i 12, ii 7, iii. 15, 17, iv. 2 ; Eph. v. 4, 20 ; Phil. iv. 6 ;
comp. Col. i 3 ; Philem. 4 ; Eph. i 16 ; Phil. i. 3), by which
accordingly the blessed fellowship must serve the final end of
the work of salvation, the glorification of God as in § 99, d
(Eph. i 6, 12, 14, iii. 21 ; Phil i 11, ii. 11, iv. 20).9
(d) The more that Christianity is regarded as the principle
of fellowship, the more must the transforming influence be
emphasized which it exerts upon the forms of natural social
life. The family is the fundamental form of such life, and
hence in our Epistles the apostle takes up in such special
detail the relations of family life, and develops quite systema
tically the moral duties, which spring up from a Christian
point of view for the individual members of the family.
Accordingly, we are not to look for discussions of the prin
ciples relating to marriage, which we met with in the earlier
Epistles, § 95. The fact of Christian marriage is presupposed,
and therefore all that is treated of is, what are the duties this
lays upon husbands and wives ? But these can be no other
than such as are essentially already implied in the nature of
this social relationship appointed by God, because Christianity
cannot abolish, it can only sanctify that relationship.10 But
9 "With this are connected the exhortations to prayer and watchfulness (Col.
iv. 2 ; Eph. vi. 18 ; Phil. iv. 6 ; comp. 1 Cor. xvi. 13 : ypnyopsTrs, and § 62, b)y
and specially to intercession (Col. iv. 3 ; Eph. vi. 18, 19 ; Phil. i. 19), which
the blessed fellowship places in the service of love, and in which the apostle
himself gives the pattern (Col. i. 3, 9, ii. 1 ; Eph. i. 16 ff., iii. 14 ff.; Phil.
i. 9 ; comp. Col. iv. 12). Comp. § 93, 6.
10 Even in the Christian state the fundamental duty of the wife is subjection
(Col. iii. 18), and the reverential fear which springs from that (Eph. v. 33).
This springs directly from the position of the natural subjection of the wife
(§ 94, c), and is even traced back to that (vv. 22, 23). Just so the duty of
love towards the wife on the part of the man results (Col. iii. 19) from this, that
marriage is essentially the fleshly fellowship of the sexes (Eph. v. 31) ; the mai>
loves in his wife only a part of himself (v. 28, 29, 33).

124 THE MORE DEVELOPED DOCTRINES.
while the Christian now acknowledges that marriage is a
mystery, which points to the relation of Christ and His
Church (ver. 32; comp. § 105, a, footnote 2), Christ is the
pattern of the love the man owes to the wife (vv. 25, 29),
the Church in her subjection to Christ the pattern of the
duty of the wife (ver. 24). It is hence clear that this sub
jection of the wife in marriage is the will of Christ, that she
obey her own Christian husband (ver. 22). In the relation
of children to their father, the same absolute obedience con
tinues in the Christian state (Col. iii 29 ; Eph. vi. 1 :
viraKoveTe . . . iv Kvpla) which the divine commandment
required in the Old Testament (ver. 2). If, on the other
hand, the parental duty is therein defined, not to provoke
children to resistance, there is to this, in the first place, a
caution added, that the trustfulness which forms the basis of
the natural relation of children is not to be endangered by
discouragement (Col. iii. 2 1) ; but reference is here, Eph. vi. 4,
expressly made to this, that it contradicts the nature of
Christian nurture, in which the Lord would lead and instruct
children. It follows further, that the father is to conduct the
education after his own mind, but that the child must obey
in him the Lord Himself. Finally, a very full discussion by
the apostle as to the relation of slaves is only an illustration
of 1 Cor. vii. 22 (§ 94, b). The Christian slave remains a
slave, but he serves his earthly master no longer from fear
and compulsion, but without eye-service and men-pleasing,
with hearty goodwill, because in him he sees his heavenly
Master, who has bidden him serve, and calls him to account
for it (Col. iii. 22-25; Eph. vi. 5-8). The relationship of
slavery has thereby lost its sting, because it can demand
nothing from the slave but what he does of himself from his
own free impulse, for Christ's sake. Just so the master is to
give to his slave what is right and fair, to forbear threatening
for the sake of the higher Master (Col. iv. 1 ; Eph. vi 9).
All arbitrary lordship has ceased, because the master ventures
to demand nothing and to do nothing to his slave but what
he is able to answer for before Christ.11
11 It is self-evident, accordingly, how Paul sends back to his master the run
away slave Onesimus, whom he had converted (Philem. 11), and asks for him a
reception as of a Christian brother, and pardon (vv. 16-18). He yet remains a

I 107. THE WHOLESOME DOCTRINE. 125
SECTION IV.
THE DOCTRINAL METHOD IN THE PASTORAL EPISTLES.
CHAPTER XIII.
CHRISTIANITY AS DOCTRINE.
§ 107. The Wholesome Doctrine.
In the Pastoral Epistles, Christianity is regarded as essen
tially the doctrine of the truth, on a believing knowledge of
which salvation depends (a). There had sprung up at that
time an unhealthy striving after knowledge, which, because it
led away from the truth, and originated divisions, required a
special emphasizing of wholesome doctrine (o). But this
striving must everywhere be dangerous, where faith itself in
its deepest roots was no longer healthy (c). As, therefore,
wholesome doctrine stands in closest connection with pure
piety, the doctrinal errors of the present are characterized as
themselves symptoms of an unhealthy corruption of the
religious life (d).-
(a) That in the Epistles to Timothy (indicated in what
follows by I., II.) and to Titus Christianity is regarded as
essentially doctrine, is clear from this, that on the moral
conduct of Christians it depends whether the doctrine (r)
BiBacncaXla) is exposed to reviling (I. vi 1), or is honoured
(Tit. ii. 10). The contents of this saving doctrine, which
comes from God our Deliverer, is, however, according to ver. 5,
just as in the earlier Epistles (§ 89, a), the word of God (II.
ii 9 ; comp. iv. 2 : o Xoyo? simply), the gospel (i. 8, 1 0),
slave (ver. 16 ; comp. ver. 11), and it springs simply from his personal relation to
Onesimus as his spiritual son (ver. 10 ; comp. 1 Cor. iv. 15) when Paul, ver. 21
(comp. w. 12-14), asks indirectly that Philemon would perhaps hand over the
slave to him for his own service. Paul is not here thinking of any raising of the
position of slaves, as the fulfilment of Christian duty on the part of those
interested must without that completely transform that position in its essence.

126 CHRISTIANITY AS DOCTRINE.
or the word of truth (ii. 15).1 If Christianity is regarded
objectively as the doctrine of the truth, it can be regarded
subjectively only as the knowledge of the truth (II. ii 25,
iii. 7), and this, therefore, here along with faith, is mentioned
as the distinguishing mark of the Christian (I. iv. 3 ; Tit. i. 1).
On the other hand, also, the true children, i.e. the disciples of
the apostle, are characterized by the faith they have in common
with him (Tit. i 4; I. i. 2 ; comp. ol iria-Tol: I. iv. 10, 12,
v. 16, vi. 2), and every bond of friendship with him, which he
will acknowledge, must have its root in this faith (Tit. iii. 15).
Eor there can be no attaining a knowledge of the truth without
the confident persuasion of the truth it proclaims (I. ii 7,
iv. 6), and only the word corresponding to that doctrine is a
word of faith (Tit. i 9).2 Even there, when the apostolic
1 The word ^ilatxxxla means, Rom. xii. 7, the work of teaching, as here, I.
iv. 13, 16 ; II. iii. 10 ; Tit. ii. 7 ; so also, Rom. xv. 4, it means the becoming
instructed, as also here, II. iii. 16 ; and, finally, Eph. iv. 14, Col. ii. 22, it is used
of the doctrine as to its contents, as here mostly. Here also the apostle is put
in trust with the gospel (I. i. 11 ; comp. II. ii. 8) as its xnpi% (II. i. 11 ; I. ii. 7),
and hence also the gospel is called xipuypx (Tit. i. 3 ; II. iv. 17 ; comp. iv. 2 ;
I. iii. 16). The designation of the gospel as the word of truth is not unknown
either to the earlier Epistles or to those of the imprisonment, these latter also
putting a special emphasis upon knowledge (§ 102, c). Here, however, the truth
is regarded exclusively as the truth of doctrine, and no longer, as is the case pre-
ponderatingly in earlier Paulinism, as a practical principle. On the other hand,
the Xoyot tov xupiou ripowt 'iTitov Xpiffrov (I. vi. 3), on account of the addition
uyixltom;, are assuredly not the doctrines which come from Christ, but the
expression designates in true Pauline fashion Christ as the object of wholesome
doctrine, as II. i. 8 (ro poapriptov tou xupiou tiptut ; comp. I. ii. 7).
2 The formula so common in our Epistles : vitrls i xiyos (I. iii 1 ; II. ii. 11 ;
Tit. iii. 8), shows that it is peculiar to true doctrine to deserve faith, and I.
i. 15, iv. 9, it is expressly declared that it is worthy a most trustful acceptation.
¦seleris does not occur in the objective sense of a content of truths, which are
regarded as established doctrines, as Baur, p. 342, supposes ; it is rather the
form in which the truth (as the contents of right doctrine) is in the first place
subjectively apprehended. Thus certainly, I. iv. 6, rtis *imns and rris xaxiit
^iixtxxx'ix; cannot be understood as identical ; it rlrm xx) xXnltlx, II. 17, are no
h ha iuo7t, as Pfleiderer, p. 468 [E. T. ii. 201], supposes ; and faith, iii. 9, is not the
contents, but the possessor of the ptuo-rtpiot (oomp. ver. 16). But compare § 108, b,
with i. 4. If the formation of the conception of faith had with Paul started
from a reference to the truth of the gospel proclamation (comp. «•/«•«
AxuhUs : 2 Thess. ii. 12, 13, and therewith § 61, c), and if this moment had
been always kept firm hold of along with the transformation of the idea in the
doctrine of justification (comp. § 82, d, 100, d), then that idea must have here
again proportionately come into the foreground, when Christianity is mainly
regarded as right doctrine.

§ 107. THE WHOLESOME DOCTRINE. 127
proclamation is designated the gospel, it is said of it that
Christ has brought immortal life to light by it, so that it
appears as the means of instruction (II. i 10 : <pa>TicravTo<}
Bid tov eiayy. ; comp. 2 Cor. iv. 4, 6 : cf>o)Ticrp,b<s tov eiay
yeXiov). Every inspired Scripture also, to be sure (ypa<pi)
Geoirvevo-Toi), of the Old Testament, which, according to I. iv.
1 3, was read in the church, is profitable for teaching and
moral instruction (II. iii. 6) ; but the Holy Scriptures (lepd
ypdp,p,aTa) are yet only able to make wise in a really saving
way (aocplo-ai eh o-coTr/piav) by means of faith in Christ (ver.
15), which therefore teaches to understand the right signifi
cance of the Scriptures, and is presupposed for their right use.3
(6) The reason why our Epistles regard Christianity mainly
as doctrine lies in the circumstances of the time. Many had
turned away from the truth (Tit. i 14 ; comp. I. vi. 5 ; II.
ii 18), and it was to be feared that this would be the case in
the future in yet greater numbers (iv. 4). There had arisen
a gnosis, falsely so called (I. vi 20), which, to be sure, did
not appear as an error uprooting the foundations, but as an
unhealthy tendency (ver. 4), a being occupied with empty,
unprofitable, foolish, even profane questions of controversy
(p,aTaioXoyia : I. i 6 ; Tit. i. 10 ; p,mpal %r)Tr)crei<i : II. ii. 23 ;
Tit, iii. 9 ; BeBrjXot Kevo<pa>viai : II. ii. 16; I. vi. 2 0), which
gendered only contention and discord (I. i. 4, vi. 4; II. ii.
14, 23; Tit. iii 9).* In opposition to it, right doctrine
3 That faith in Christ is anywhere implied in the Old Testament (Pfleiderer,
p. 480 [E. T. iL 213]), by no means follows from this ; II. i. 5 speaks of
Christian faith, and ver. 3 refers to Old Testament piety generally (comp. Acts
xxiv. 14), and it has nothing to do with the dogmatic opposition between
Judaism and Christianity. Even in the earlier Epistles the Scriptures of the
Old Testament are spoken of as intended for teaching and instruction (Rom.
xv. 4 ; 1 Cor. x. 11 ; comp. § 87, d), just as also, I. v. 18, the same passage from
the law (Deut. xxv. 4) is turned to account in the same way as, 1 Cor. ix. 9 and
II. 4, 6, the shedding of blood in the death of martyrs is regarded as a drink-
offering, as PhiL ii. 17. The law in particular is good (xxxi;, comp. Rom.
vii. 16), but only if it is used topil/uus, i.e. conformably to the end involved in it
(I. i. 8). And this end points in this direction, that it is abrogated for the
Christian, as he is already ibuuts (comp. § 87, a), and has its significance only
for the un-Christian sinners (w. 9, 10). And this has no doubt to be understood
in the sense of § 72, b, as ver. 11 expressly refers to the Pauline Gospel, a matter
which Pfleiderer, p. 481 [E. T. ii 213], overlooks.
4 The xlpinxis attpateos (Tit. iii. 10) is not a heretic in the later sense of the
word, but one who produces divisions (xlp'itus, in the sense of 1 Cor. xi. 19 ; Gal.

128 CHRISTIANITY AS DOCTRINE.
appears (17 koXt) BiBao-icaXia: I. iv. 6) as sound doctrine (i. 10 ;
Tit. i 9, ii. 1), as Xoyot vyiaivovre<s (I. vi 3 ; II. i 13 ; comp.
Tit. ii. 8), and the contents of this sound doctrine is the truth
(II. iv. 3 ; comp. ver. 4). But with sound doctrine faith also,
conformably to its nature, seems to be threatened (I. iv. 1,
vi. 1 0) ; those who have missed the goal of the truth mislead the
faith of others (II. ii 18). Whoever yields to a striving after
false knowledge, misses the end of faith (I. vi. 21 : irepl t^v
itLotiv fio-Tox^oav), which naturally consists of an ever firmer
conviction of the truth and the perfect sufficiency of sound
doctrine; and whoever has come to be unstable in faith,
has turned aside to puTaioXoyia (I. i 6).
(c) It is not every faith which is endangered by these
errors of doctrine; where faith is healthy (Tit. i 13, ii. 2), it
will maintain its ground ; for those only who have swerved
from unfeigned faith turn aside to paTaioXoyia (I. i. 5, 6).
Healthy faith rests on a good conscience (dyaOi) or icadapk
o-vveiBrjo-i<s : II. 1, 3), from purity of heart, which really cares
for the truth, and only for the truth. A pure conscience is
similarly the vessel in which the mystery of the faith is
preserved (I. iii. 9). Whoever allows it frivolously and indif
ferently to be lost, and thus as it were puts it away from him
(rjv . . . airwo-dp.evoi), has made shipwreck of faith (i 19).
When the good conscience fails in purity in its strivings after
truth, then faith is no longer unfeigned (II. i 5) ; and when
the conviction is no longer upright, then naturally it is easy
to turn away the interest from the truth to other things.5
v. 20). There is no special mildness expressed towards these false teachera
(Baur, p. 343), but a mildness which lies in the nature of the case. There are
false teachers which are here branded as of the devil (I. iv. 1), but these are to
be dreaded only in the future : the existing error is an irsp o'Sio'xrxaXtit (i. 3,
vi. 3), a teaching strange things, which one had best simply turn away from
(iv. 7 ; Tit. iii. 9 ; II. ii. 16), without even entering on a discussion about them
(ii. 23, 24). For this activity only becomes dangerous if there is a hardening
towards the truth (Tit. i 9 ; II. iii. 8), when one has then, to be sure, simply to
stop the mouths of talkers (Tit. i. 10, 11).
6 There is therefore also a faith which one persuades oneself and others of, as there
is a hypocrisy of deceitful teachers who do not believe even their own doctrines ;
and it results in this, that such bear a brand on their conscience (I. iv. 2), so
far a3 it is stained with the consciousness of hypocrisy and insincerity (comp.
Tit. i 15). Just so must the calling upon the Lord, i.e. the specific expression
of faith, proceed from a clean, i.e. sincere motive of a free heart (II. ii. 22).
Aud thus, naturally, it is all one whether the impurity by which the good

§ 107. THE WHOLESOME DOCTRINE. 129
Thus our Epistles trace the errors resulting from a striving
after knowledge back to an unhealthy condition of faith, which
has its deepest reason in the want of that purity of heart
which is evidenced by a good conscience. But this plainly
can exist only where there is no lack of the fundamental
condition of all religious life — of evcreBeia. This favourite
expression of our Epistles designates true piety (comp. I. ii.
10 : OeocreBeia), which, where it is not feigned, must show
itself energetic (II. iii. 5), and must pervade and determine
the whole life (ver. 12; Tit. ii 12 ;6 I. ii. 2); it must hence
be striven after before everything else (iv. 7), as the true gain
(ver. 8, vi. 6). The p,vaTijpiov tjJ? trio-Tew (I. iii 9) is at the
same time a fivaTrjptov tt)? eicreBeia<; (ver. 16), because true
piety only can lead to faith in the truth, and neither the one
nor the other can exist with immorality. Every violation of
immediate moral duty is a denial of the faith, and lowers even
beneath the unbelieving (v. 8) ; while, inversely, love springs
from unfeigned faith (i 5).
(d) Not only does true faith depend on piety, but our
Epistles also bring into the strongest prominence the inner
relationship of sound doctrine with godliness. The p,vaTi\piov
Trfi evcreBeia^ is even as to its contents nothing but the
dXr]9eia (I. iii. 15, 16), and hence this law is also called,
Tit. i 1, the truth, which is according to godliness related to
it. Just so the doctrine, which proclaims this truth, is 17 xaT
eiceBeiav BiBaa/caXia (I. vi. 3), and this is, according to the
conscience is lost consists in the lack of an upright striving after the truth, or
in a sinful inclination to earthly good things. Even the inclination of the heart
to greed is connected with the loss of a good conscience, which is shown in
severe stings of conscience, and hence leads to a wandering from faith (I. vi. 10) ;
for a mind directed to earthly things cannot have a pure striving after the
truth — a striving which leads to an unfeigned and therefore an immoveable
conviction. 6 As in this passage hxxlais occurs along with tvttfiZ;, so similarly h'tios (comp.
I. ii 8) occurs with ilxxio; : Tit. i 8 (comp. Eph. iv. 24 : hxxiotitti xx) otriorns ;
1 Thess. ii. 10 : Mm xa) tmx'ms). As ibti(iiia is allied to the pietas of children
(I. v. 4), so impiety (at'otios) appears (II. iii. 2) along with disobedience and
ingratitude towards parents. It is not correct when Baur, p. 341, asserts that
in our Epistles, in place of the Pauline *iems, we have the general idea of
religiousness. As eutipux, I. vi. 11, occurs along with trltris, it is clear from
what has been said that it must rather be the basis of life from which true faith
springs. Of piety towards the awakened common consciousness of the Church
(Pfleiderer, p. 477 [E. T. ii 210]), there is thus nothing said.
VOL. II. I

130; ¦ CHRISTIANITY AS DOCTRINE. ,
context, sound doctrine. On the one hand, the more that our
Epistles are moved to regard Christianity as doctrine, all the
more do they emphasize this, that it does not thereby deal
with a summary of theoretical truths that have nothing to do
with godliness. As godliness comprehends an entire moral
walk (note c), so also there lies in the healthy doctrine con
nected with it all the motives to that right moral exhortatipn
(Tit. i 9, ii. 1), which is at the same time the task of the
teacher (I. v. 1, vi. 2 ; II. iv. 2 ; Tit. ii. 6, 15). Every kind
of sin, which in its deepest roots is dcreBe<s and dvoaiov (I. i. 9),
contradicts wholesome doctrine (ver. 1 0). On the other hand,
the doctrinal errors of thfe time are characterized as the
appearing of an unhealthy corruption of the deepest tendency
of the religious life. The loss of the truth, like the inability
to believe, is traced back, in the first place, to an unhealthy
corruption of the vow, i.e. of the natural organ for the con
sciousness of God and of sin (§ 68, c; I. vi. 5; II. iii. 8);
but this corruption is caused by oneself. The turning away
from sound doctrine goes hand in hand with a predilection for
such teachers as tickle the ear, while they teach only such
things as correspond to the sinful inclinations of the hearers
(icaTd Ta? IBias i-jri9vp,ia<i : II. iv. 3, 4). The false teachers
are greedy of gain (Tit. i. 11), and make use of what they
bring before themselves, as their piety (the popcpwcm
evo-eBelai}: II. iii. 5), as a means of gain (I. vi. 5). The
fundamental tendency of their nature is daeBeta.1
7 "While the idea of imifiux does not occur in the earlier Epistles, according to
§ 69, 6, ati/iua appears as the characteristic mark of the pre-Christian, and in
particular of the heathen condition ; and just so is it here, Tit. ii. 12 (comp. I.
i. 9). If the profane, empty talk of the false teachers, wherever any countenance
was given to it, led down ever more deeply to irreligiousness (II. ii. 16), it must
be a priori allied to this, as sound doctrine is allied to piety. Even on that
account, he who has been entangled in false doctrine can attain to the know
ledge of the truth only by repentance (ii. 25), and hence he needs a *aihim
(comp. I. i. 20), ixiyxut (Tit. i. 9, 13 ; comp. II. iv. 2), nuhrut (Tit. iii. 10).
But whoever, on the contrary, gets hardened, is to be regarded as an incorrigible
transgressor, who has pronounced his own condemnation (ver. 11). The great
danger of unsound doctrine lies even in this, that, like a cancer, it rankles, because
it finds in the diseased condition of the religious life ever fresh nourishment
(II. ii. 17).

§ 108. THE PAULINISM OF THE PASTORAL EPISTLES. 131-

§ 108. The Paulinism of the Pastoral Epistles.
The contents of the wholesome doctrine is the message of
the deliverance of sinners in Christ, a deliverance which con
ducts to eternal life in fellowship with the risen Christ, and
to a share in the divine glory (a). Here also the saving
principle is the grace of God, and that principle as justifying,
which rests on the redeeming death of Christ, and is appro
priated hy faith in the sense of saving trust (b). The new
life, described, no doubt, partly in a peculiar way, rests on the
gift of the Spirit in baptism, and in its further development
it is advanced by the grace of God (c). But the truth is not
thereby excluded, that deliverance and life continue dependent
on human conduct, and may hence be regarded from the point
of view of retribution (d).
(a) The doctrine of our Epistles can he none other than that
which Paul, the teacher and apostle of the Gentiles (I. ii 7 ;
II. i 11, 13 ; comp. iv. 7), has proclaimed, and, in fact, it pro
ceeds on the joyful message, that God is willing to deliver all
men (I. ii 4). This presupposes that all men need deliver
ance, and without it have fallen into perdition (o'Xe^joo? ical
dirwXeia : I. vi. 9 ; comp. § 64, b ; 66, d).1 Wholesome doctrine
points the way to deliverance ; for whoever abides by it helps
his hearers as well (I. iv. 16 ; comp. II. ii 10, iii. 15). In
1 To remind us of the need of salvation, the pre-Christian condition of all men
(Tit. iii 3 ; while the hpuTs expressly includes the former Jews), which gave occa
sion for this deliverance (ver. 3), is characterized as a wandering away (rXaw/avu),
and this is a result of the corruption of the tou; (utinroi), and comes about from
disobedience (fueutus) in principle, a disobedience which issues in subjection to
the desires (SouXiiotri; Uriiufuais), and in sins of uncharitableness. This picture
reminds one in several ways of the description given of heathenism in the earlier
Epistles (§ 69) ; and even the Jews are, as regards their conduct, no better than
the heathen, and even below them a3 a matter of fact. It appears to me the
words, Tit. i. 15, 16, must in particular be understood of the unbelieving Jews.
They acknowledge God, but deny Him by their works (comp. Rom. ii 17, 22) ;
in spite of their aversion to idols (Rom. ii. 22), they are themselves (IhXuxroi ; in
spite of their zeal for the law (ver. 23), they are xtrsihT; as well as the heathen.
In consequence of this, their tou; as well as their cumttfis (comp. § 107, c, d) are
stained with sin. Here also are the lusts, which lead to perdition (I. vi. 9), the
characteristic mark of the pre-Christian condition (Tit. iii. 3, ii. 12 : xotpiixx)
imh/xixi). It is noteworthy, on the other hand, that sin is never traced back to
the tap?,, while the repeated mention of the tout reminds one very much of the
specially Pauline psychology.

132 CHRISTIANITY AS DOCTRINE.
this emphasizing of the creoTripia our Epistles remind us very
much of the earliest form of Paul's apostolic preaching to the
Gentiles, as also of the first apostolic preaching (comp. § 61).
It is, however, peculiar to our Epistles, that God Himself is
usually designated our Deliverer (Tit. iii. 4).2 Here also the
positive object of Christian hope, whose author is Christ (I. i. 1;
comp. Col. i 27), is eternal life (Tit. iii. 7), to which Christians
are called (I. vi. 12). This life has been promised from the
very beginning (in all the prophets) by God, who cannot lie
(Tit. i 2) ; but Christ has manifested Himself as our awTrip,
while He has brought t,a>r\v ical d(p0apo-iav to light by the
gospel (II. i. 10), and in conformity with the promise of the
life grounded on Him (i.e., as § 96, c, in fellowship of life with
the Eisen One ; comp. ii. 8, 1 1), He hath sent out His apostles
(i. 1). That this immortal, and therefore only true life (fj 6Vtg>?
%(orj : I. vi 1 9), is here also regarded as brought about by the
resurrection, as § 97, a, is proved by the polemic against a
spiritualistic perversion of it (II. ii. 1 8). Conformably to this
hope we are become, according to Tit. iii. 7, KXripov6p,oi,3 and
thus heirs of the divine glory. For, according to II. ii 10,
deliverance is connected with eternal glory, and the contents
of the gospel can therefore be designated as the glory of the
blessed God (I. i 11), in which we, according to our blessed
hope, are to participate (Tit. ii. 13). Eor, connected with this
also, as § 97, d, it is given them to reign with Christ (II. ii.
12), who in His glory leaves the government of the world
with God.
(b) There can therefore be no doubt about this, that here
5 As such it is He, from whom Christian doctrine comes (Tit. ii. 10), by whose
command it is proclaimed by the apostle (I. i. 1 ; Tit. i. 3), who wills the salva
tion of all (I. ii. 3, 4 ; comp. moreover, 1 Cor. i. 21), and on whom therefore the
hope of the Christian rests (I. iv. 10 ; comp. v. 5, vi. 17). If it is said (II. i 9 j
Tit. iii. 5) that He has delivered us, we see, as also § 96, 6, that the deliverance
may be regarded proleptically as already accomplished so soon as the institutions
needful for it are referred to. Naturally Christ also is designated our Deliverer
>(Tit. i 4, iii 6 ; comp. Eph. v. 23 ; Phil. iii. 20), who appeared as such on the
earth (II. i 10 ; I. i. 15 : xpixpraXous tStxi), and appears again at His Parousia
(Tit. ii. 13 ; comp. II. iv. 18 : aitu tls r. fixt,x.), and on this account deliver
ance rests on Him (II. ii. 10), and the Gospel testifies of Him (i. 8, ii. 8).
8 This is the only passage in which the Pauline idea of sonship, to which that
of heirship forms the correlation, is announced in our Epistles. Nowhere is
God spoken of as our Father, though Christians are called OiM,! (I. iv. 6, vi 2 :
II. iv. 21).

§ 108. THE PAULTNISM OF THE PASTORAL EPISTLES. 133
too, as § 75, c, the grace of God is the effective principle of
salvation. In the appearance of Christ, to which, no doubt,
iirecpdvq intentionally alludes, has appeared God's grace
bringing salvation (Tit. ii. 1 1 : 17 x^Plli T0" ©e°3 V o-coTr,pio<}),
— a grace which was given to Christians even in the eternal
purpose of salvation, and in Christ, to be sure (II. i 9 ; comp.
§ 103, a), and it appeared too, ii. 1, resting in Him as the
Eedeemer.4 In Tit. iii. 7, grace appears expressly as justifying,
and that quite in the forensic sense of the earlier Epistles, as
the hope of the child's portion' in eternal life is connected with
it (comp. note a). But that this eternal life can be brought
to light depends on this, that Christ, as our o-cotijp, has stripped
death of his power (II. i 10 : KaTapyi]aa<: tov ddvaTov) ; and
this can be understood only from the fact that He by His
substitutionary death has taken from death, which on account
of sin lorded it over us, its claim on us ; so also the self-
surrender of Christ appears, I. ii. 6, as dvTiXvTpov virep iravToiv?
* That, therefore, in the introductory salutations, grace, which works all tho
salvation of men, is given by God and Christ (I. i 2 ; II. i 2 ; Tit. i 4), quite
corresponds to the Pauline method. The way, also, in which the proof of grace
given to Paul in his calling to the apostleship, which consisted essentially in
this, that Christ in all TTis long-suffering (I. i 16) overlooked his former enmity
(ver. 13), is designated (ver. 14) His exceeding abundant grace, has its analogy
also, according to § 75, c, in the earlier Epistles. It is most striking that, in
the introductory salutations of the Epistles (I. i. 2 ; II. i 2), mercy appears as
quite parallel with effectual grace, and to this mercy also, I. i 13, 16, Paul's
conversion, Tit. iii. 5, the deliverance of all men, are traced (comp. II. i 16, 18),
and that, Tit. iii. 4 (comp. with ii. 11), the goodness of God and His love to men
occur in place oix^fn. The technical idea of x*P's> m i*s distinction from 'ixto; and
Xpntr'oTm, appears accordingly to be no longer quite so firmly retained here, as
§ 75, c ,- § 100, c, footnote 6. It is also peculiar that in the concluding benedic
tion the accompaniment of grace is simply asked for the readers (I. vi. 2 ; II.
iv. 22 ; Tit. iii. 15).
6 "We are not at all reminded by the first passage of the Johannine connection
of Z,on and <pZs (Pfleiderer, p. 475 [E. T. ii. 208]), but the second passage does
remind us of the Pauline xxoXirputi; (§ 80, c), and also of Mark x. 45. Else
where the object of this self-surrender (is 'fiuxit ixurh utrip SipoSt) is indicated,
when, Tit. ii. 14, it is described as a cleansing from the sin of atopta (comp. i 15,
according to which Christians, in contrast to unbelievers, are xalxpoi). That
this, regarded as the indirect result of Christ's death, is not un-Pauline, as Baur,
p. 339, supposes, is shown in § 81, b; 100, c; and Pfleiderer in the passage
above has not proven that it is the indirect result ; but when the idea of xirpmti;
is connected with it ("tx Xurpufnrxi Sipias), it reminds us, at any rate, rather of
the Petrine method of teaching (§ 49, d). Ritschl, ii. p. 179, finds here a com
bination of the types of the paschal offering and of the covenant offering, but
there is nothing in the context to suggest this in the least

134 CHRISTIANITY AS DOCTRINE.
And also if justification is not itself put in contrast with
works, yet grace, which effects it, does appear, II. i 9, quite as
§ 75, b, in contrast with all merit of works (ov /caTa t« epya
¦fjpu&v), and similarly Tit. iii. 5, deliverance as not proceeding
from works (oiic e% epycov), which were done by men in the
condition of their normal quality of life (ev Sncaioo-vvy).
If, on the other hand, Baur, p. 339, in spite of the
antithesis to all merit by works in our Epistles, misses
the Pauline thesis of justifying faith, it is clear, in the
first place, from I. i 4, that here also the specific nature
of the new divine institution of salvation consists in faith
(oiKovopiia ©eov i? iv iricrTei). . But this faith appears as
the subjective condition of the working of God's grace
(ver. 14: iirepeirXeovao-ev rj %a/H5 . . . /a€t« 7«'o-Te(»?;
comp. Luke i 58), and of the deliverance achieved by it
(ii. 15).6
(c) If baptism, Tit. iii. 5 (XovTpov, comp. Eph. v. 26), is
designated the medium of deliverance, this expression has a
direct analogy rather with Peter (comp. § 44, b) than in the
Pauline Epistles ; but the way in which this meaning of
baptism is thought to be brought about is yet quite Pauline.
Eor the vraXiyyevetria is but another expression for the new
creation effected in baptism ; and if Baur, p. 340, declares it
a determination foreign to Paul to connect the gift of the
Spirit with baptism, then that is plainly not correct, according
6 Faith, which conducts to eternal life, is quite Pauline— confidence resting
on Christ as the Mediator of salvation (I. i. 16 : mtniut i-r aural), a confidence
which, according to iii. 13 (i it XpitrS 'l»,™), first gives the full assurance of
salvation, or a confidence given to God, the author of salvation (II. i. 12 ; Tit.
iii. 8). That ¦xltn; k it Xpitrip in II. iii. 15 appears to stand for faith, in the
sense of § 107, a, has, according to § 82, d, footnote 12, its analogies even in the
earlier Epistles, when, likewise, that earlier idea of faith occurs along with the
idea of it stamped in the doctrine of justification, nltns occurs much more
frequently, no doubt, co-ordinated with love and other Christian graces (I. i
14, ii. 15 ; II. i 13, iii. 10 ; Tit. ii. 2), as in the earlier Epistles (comp. § 106, 6,
footnote 6), so also with love preceding (I. iv. 12), or righteousness (II. ii 22),
or righteousness and piety (I. vi. 11). But, on the one hand, I. i. 5, where
faith is expressly designated the source of love, shows that there is not neces
sarily any logical co-ordinations intended in such enumerations ; and, on the
other hand, it may seem doubtful whether we ought not to think, in most of
these passages, of the grace of fidelity, for which trims stands, I. v. 12 ; II. iv. 7
(comp. mtris, I. i. 12, iii. 11 ; II. ii. 2, 13). In our Epistles also, according to
§ 107, c, the religious moral character of faith is quite differently emphasized.

§ 108. THE PATJLINISM OF THE PASTORAL EPISTLES. 135
to § 84, a? But God has poured out the Holy Spirit through
Christ (ver. 6), and He dwells in us (II. i. 14). He is the
Spirit of prophecy (I. iv. 1 ; comp. the Trpotyirreltu : i 18,
iv. 14), but above all, in truly Pauline fashion, He is the
Principle of renewal (Tit. iii. 5 : dvaicaivcoo-ii ; comp. Eom.
xii. 2 ; CoL iii. 1 0), and of the new Christian life, because He
works the power and the love and the sound mind in man
needful thereto (II. i 7), and enables him to fulfil his calling
courageously (ver. 14).8 Here also Biicaioo-vvr) is finally and
really bestowed by grace (I. i 9 ; II. iv. 8 ; Tit. i 8), if also it
has to be ever more perfectly realized by a ready striving after
it (I. vi 11 ; II. ii. 22). But divine grace itself also draws
us, as do also the Holy Scriptures when rightly understood
' Reference is, to be sure, made in our passage to deliverance from destruction,
not in so far as the guilt of sin inflicts that on men, but in so far as the sinful
condition of the pre-Christian life (ver. 3) involves that ; but Eph. ii. 5-8 is
quite analogous, and in the earlier Epistles also the new creation is quite as
necessary for salvation as is justification. It would no doubt be un-Pauline, if
in ver. 7 justification appeared as the result of the deliverance effected by the
new birth (ver. 5), or of the gift of the Spirit (ver. 6 ; comp. Pfleiderer, p. 476
[E. T. ii 208]) ; but this connection of thought is by no means indicated.
Rather there is introduced in the clause denoting intention only the reference
to justification, because the obtaining eternal life (which is here, according to
note a, the correlative of earnpia, ver. 5) is here to be designated as the child';j
portion, which in the real Pauline way can be shared by those adopted on tht
ground of their adoption. The position of justification after the new birth
involves here, therefore, as little as 1 Cor. vi. 11 or Eph. ii 15, 16, a logical
conseguens ; but it is no doubt possible that both are considered independent
acts of God's grace, standing in no causal connection (comp. § 84, d, footnote
18 ; § 101, a). Ritschl, ii p. 334 f., comes essentially to the same result,
though he in a surprising way, p. 333, questions the reference of Xourp'ot to
baptism, and explains the passage by Old Testament parallels not hinted at in
the least.
8 The Spirit is plainly meant by the power of God, by which He Himself
helps the Christians to suffer for the gospel (ver. 8), and to execute their
calling (ver. 12), and therefore the grace of God may also be directly designated
as that which communicates strength to us (ii. 1), and God Himself as He who
helps those to repentance who have gone astray (ver. 25). On the other hand,
Christ may also be designated as He who strengthens Christians (I. i 12 ; II.
iv. 17), whose helpful company is on that account asked (II. iv. 22) for the new
life of the Spirit (comp. § 86, &). Only once, it is true, is the specifically
Christian tutifiZs ZH» characterized as a life in fellowship with Christ (II. iii. 12 :
£» \pitrS 'Itio-ou ; comp. § 84, 6), and love is twice characterized as h it XpitrS
'ltitou (I. i. 14 ; II. i 13) ; but that the whole rich circle of thoughts, which in
Paulinism has been built round this idea, is current in our Epistles, II. ii. 11, 12,
shows where the final living with Christ and reigning with Christ is mado
dependent on dying with Him (comp. § 84, c).

136 CHRISTIANITY AS DOCTRINE.
(II. iii. 16), to the denial of dtriBeta (or dSiKia; comp. IL
ii. 19) and icoo-pi/cai i7rt9vp,iai, i.e. of the pre-Christian sinful
life, as also to aaxppovw ical Bticalw Kal evcreBw %r}v (Tit.
ii. 11, 12). That eicreBeia, which must form the deepest
basis of all living acceptably to God, is here associated with
righteousness, will be easily understood, according to § 107, c.
But the preceding idea of crcocppoo-vvrj, i.e. moral self-govern
ment, which keeps the desires (II. iv. 3) under control (comp.
i 7 : Trvevp,a o-axppovio-pbov), is peculiar to our Epistles.9
(d) With the earnest exhortation to verify wholesome
doctrine by a normal Christian moral life, is intimately con
nected the importance of good works in our Epistles ; and this
is by no means un-Pauline in itself, if one does not, with Baur,
p. 341, assert that the essence of Christianity is placed in
them. Eather it is most truly Pauline that, while man in his
pre-Christian state (Tit. i 1 6) is incapable of any good works,
he is first equipped for them by Christianity (iii. 1 ; II. ii. 21,
iii. 1 7 ; comp. 2 Cor. ix. 8), and inclined to them, inasmuch
as Christ's own people are as to their nature a people ^r/XeoT^t
KaXwv epyav (Tit. ii. 14), and the leader of the Church is a
tvttoi} KaX&v epymv (ii 7; comp. I. iv. 12).10 To trace all
9 It is demanded not only of the bishops (I. iii. 2 ; Tit. i. 8), but also of old
and young men (ii. 2, 6), and above all of women (ii. 5 ; I. ii. 9 ; comp. II.
iii. 6). With this are connected also the repeated exhortations to sobriety (I.
iii. 2, 11 ; Tit. ii. 2) and temperance (i 8), especially from excessive use of
wine (i. 7, ii. 3 ; I. iii. 3, 8). In the earlier Epistles touppotiit stands, 2 Cor.
v. 13, only for a sound mind in opposition to insanity, and Rom. xii. 3 for a
healthy modesty in self -estimation. A kindred idea is aytilx, which at times
designates moral purity generally (I. iv. 12, v. 22), at other times it is used
with reference to sins of the flesh in particular, as § 84, d, footnote 14 (I. v. 2 ;
Tit. ii. 5). On the contrary, xyixtpt'os is connected with tuippotutn, according to
I. ii. 15, and according to II. ii. 21, it can be realized by abstinence from all
uncleanness, especially of the false teachers and of those who have fallen away.
Only I. v. 10 are Christians called simply xyioi. On the other side, again,
n/itirtis, i.e. what is honourable and dignified in the exhibition of Christian
morality, is connected with ihtifaix (I. ii. 2 ; comp. Phil. iv. 8). It is also
required of old men (Tit. ii. 2), as also of children (I. iii. 4), of the deacons and
their wives (iii. 8, 11), as also of the teachers of the Church (Tit. ii 7X
Regarding external things, especially in clothing (I. ii. 9), xitpuos occurs
(iii. 2).
10 Moreover, xxxk ipyx appears to occur not only in this general sense (I.
v. 25), but also specially for deeds of love, for which women (v. 10 ; comp.
ii 10), the rich (vi. 18), and even all Christians are to be distinguished (Tit
iii. 8, 14). As the Christian cardinal virtue, namely love, appears here, which

§ 108. THE PAULINISM OF THE PASTORAL EPISTLES. 137
salvation, as is done in the earlier Epistles, to the grace of
God, does not exclude the idea that the perfecting of salvation
continues dependent on men's conduct. And doubtless, just
as in the earlier Epistles, it is in the first place abiding in the
faith (o-^tfcreTai . . . idv pteivtocriv iv iria-Tei), but at the same
time perseverance in the Christian life (I. ii. 15), the faithful
discharging of the special calling given to the individual
(iv. 16 : toCto itoi&v . . . ceavrbv o-wcreisi), and in particular
patience in suffering (II. ii. 10, comp. with vv. 11, 12), by
which salvation is attained (comp. § 98, b). Hence, if the
Scriptures are able to lead to aayrripia through their power to
teach and nourish, that presupposes that faith teaches to
understand them aright (iii. 15, 16). Just so is the obtain
ing of eternal life (I. i 1 6) made dependent on faith, and that
life appears, vi. 12, as the reward of the fight which faith has
to fight for its verification, especially in these times of danger
(comp. § 107, 5).n From the point of view of such retribu
tion, godliness may be represented as gain (I. vi. 6), and as
bringing profit (comp. 1 Cor. xiii. 3, xv. 32) ; but also not in
so far it merits anything, but in so far it has a promise of
this (comp. Eph. vi. 3), and of the future life (I. iv. 8), on the
is hence (I. i 5) the end aimed at (comp. ver. 3) iu the warning against
inpoSiSxo-xxXix, which, i. 14, ii. 15, iv. 12, II. i 13, is mentioned along with irltn;
as the most necessary (comp. note b, footnote 6), which before all others the Holy
Spirit works in man (i 7), and which is elsewhere specially emphasized among the
Christian virtues (ii 22). As indications of this, there appear here also Imixu*
(I. iii. 3 ; Tit. iii. 2 ; comp. Phil. iv. 5), which avoids every occasion for
contention and quarrelling (I. iii. 3 ; Tit. ii. 2 : xpux.x°; ; comp. II. ii. 22, 24 ; Tit.
i. 7), irpxirn; (II. ii. 25 ; Tit. iii. 2), and pixxpolu/nix (II. iii. 10, iv. 2), which
suppresses wrath (I. ii 8 ; Tit. i. 7) and every outbreak of it (I. iii. 3 ; Tit.
i 7), hospitality (Tit. i. 8 ; I. iii. 2 ; comp. v. 10), and all covetousness (I. iii.
3 ; II. iii. 2), which excludes all greediness of gain (I. iii. 8 ; Tit. i 7 ; comp.
the exhortation to contentment, I. vi. 6-8), and intercession for all men (I. ii. 1,
v. 5), comp. § 93, 6.
11 This reminds one of the way in which Paul has elsewhere found the doctrine
of retribution to be reconcilable with his doctrine of grace (§ 98, d), and thus it
is, II. ii. 5, expressly said that the crown of victory will only then be given
when one fights to/tifius, and, according to iv. 8, the Righteous Judge will give
the crown which rewards human righteousness (comp. § 65, c) to those who have
faithfully fought the good fight through (comp. also I. i 18 ; II. ii. 3, 4, and
therewith 2 Cor. x. 4), and in consequence have earnestly looked for His
appearing. Ritschl's (ii. p. 113) idea, that here, in correlation with the human
hxxutitti, there is a change in the divine, is quite unjustified, as it is supported
simply by dogmatic opinions of his own.

138 CHRISTIANITY AS DOCTRINE.
ground of which alone trouble and shame may be endured
(ver. 10).12 But retributive judgment is also determined by
works (II. iv. 14; comp. 2 Cor. xi 15), and, ii 12, stress is
laid on the equivalent of this, with plain allusion to a saying
of Christ (Matt. x. 33). Although all this cannot be called
un-Pauline, it must yet be conceded that this bringing of
the doctrine of retribution into strong prominence reminds
one rather, as even the accord with Christ's sayings shows,
of the type of early apostolic teaching (comp. § 51, d;
57, b). Especially the way in which, according to. II. i 16,
18, Christ will admit him to mercy who has practised mercy,
reminds strongly of Jas. ii. 1 3.
§ 109. The Church and the Management of the Community.
In spite of the universality of God's saving will, our Epistles
acknowledge an election and a calling of the individual (a). But
the Church is no longer the fellowship of the elect ; these form
only the indestructible stock of the Church (b). The apostle's
delegates guide the community by exhortation and instruction,
by doctrine, and especially by care in keeping the doctrine pure
in the future (c). The management of the relations of the
community depends, above all, on the appointment of office
bearers, bishops, and deacons, and on discipline over it (d).
(a) In the true Pauline way (comp. § 88, 89), the apostle
ship seems, in Tit. i. 1, to be appointed to nourish faith in
God's elect by the effectual power of the preaching of the
gospel (aTroo-ToXo'i . . . icaTa itio-tiv iicXr)KTa>v ©eov), as it
12 The passages I. iii. 13 and vi. 9 appear remarkable. According to the
former, the faithful discharge of a special calling (ol xaxUs lixxotieawts) wins a
good stage, i.e. not certainly a higher stage of blessedness (Pfleiderer, p. 479
[E. T. ii. 212]), but a stage by which one steps up to deliverance (comp. iv. 16).
But while it is added immediately, xx) voxxiit vx/pwixt h srlnu, it is clear that
that deals with the confirmation of faith, its confidence grows with its confirma
tion up to completeness. According to the other passage, they who employ
their riches aright store up a good foundation for the future, proceeding on
which, as it were, they may reach some day the reward of eternal life (comp.
ver. 12). But that at the last judgment, when the possession of eternal life
will be decided, inquiry will be made for works, the earlier Epistles also teach
<§ 98, c) ; the form of expression in our passage is evidently ruled by the play of
thought, that he who uses aright his treasures gathers for himself treasures in
Leaven, and it evidently re-echoes a saying of Christ (Matt. vi. 20).

§ 109. THE CHURCH AND THE MANAGEMENT OF THE COMMUNITY. 139
is also, according to It. ii. 10, the business of an apostle to
work for the perfecting of the salvation of the elect.1 As the
calling appears also, i 9, as the first step towards the realization,
and along with that, as the token and earnest of the election,
this calling, as proceeding from God, is called holy (icaXeaa^
icXtfo-ei dyia), and warrants eternal life (I. vi. 12). Here also
is Paul the apostle of Jesus Christ by the will of God (II. i. 1 ;
Tit. i 1 ; comp. I. i 1 : icaT iirtTayrjv ©eov), because Christ
placed him in His Siaicovia for the purpose designated (I. i 12).2
The more decidedly the special Pauline doctrine of election is
thus brought into prominence, it is the less likely that our
Epistles should teach a universalism irreconcilable with it, as
Baur, p. 347, supposes. But in the passage I. ii. 4, the refer
ence to God's gracious will, which at least intended salvation
for all men, simply accounts for an intercession which excludes
no one (vv. 1-3), but cannot on that account mean a purpose
of election determining salvation, as it is also made to lean on
the unity of God and of the Eedeemer appointed by Him
(ver. 5), quite as the real Pauline universalism of the divine
purpose of salvation (Eom. iii 29). On the contrary, iv. 10,
a distinction is expressly made between the sense in which
God is the o-wTr\p of all men, and that in which He is the acoTtjp
of the (elect) believers (jidXiaTa ttio-twv) ; and this can consist
only in this, that He is really for the latter what He might
be according to His love for the former (ii. 4). Einally, in
1 "Whether, II. i. 9, the divine predestination (trpihtis) refers to the appoint
ment of the individual to salvation, or only to the eternal purpose of God
generally, may appear doubtful, although the express opposition to one's own
works, and the whole context, which is to give certainty to the individual, that
God as the result of the calling, which followed on the ground of His own eternal
purpose, will give to him the power to discharge the duty laid on him, decide
conclusively for the first interpretation. If, I. v. 21, mention is made of ixXsxro)
ayyiXoi, ixXixris stands here in the sense of chosen, as Rom. xvi. 13.
2 It is in harmony with the Pauline doctrine of the divine foreknowledge
(comp. § 88, c), when it is said that Christ counted the former blasphemer and
persecutor (comp. 1 Cor. xv. 9) as faithful, because He knew that he did it
in ignorance (I. i 12, 13), as he witnesses of himself also, II. i. 3, that he
had served God from his forefathers with a pure conscience. That naturally
does not exclude the idea, that it was in virtue of grace and mercy, if Christ,
notwithstanding the greatness of his guilt, accepted him for an apostle (I. i. 13,
14) ; yea, even that mercy was shown to him, the chief of sinners (comp. Eph.
iii. 8), for the purpose that for all time coming he might be regarded as a pattern
(w. 15, 16).

140 CHRISTIANITY AS DOCTRINE.
the passage Tit. ii 11, the irdo-tv avOpmiroi? is simply to set
forth the paedagogic intention of the divine revelation of sal
vation as binding on all classes and orders, according to the
special prescriptions for them individually, w. 1-10.
(b) In the earlier Epistles, the community consists only of
those plainly elected (comp. § 92, a, footnote 2). In the
passage. II. ii. 20, on the other hand, the statement is applied
to the house of God, i.e. the Church,3 that in that house
there are very different vessels, and there is in particular
laid down a fundamental difference between those who are for
honourable and those for dishonourable use (comp. Eom. ix.
2 1). But that the critevr\ eh Ttp,r\v are really the elect, and
that these, therefore, form but a part of the community (even
though its proper foundation-stone), is undoubtedly implied in
the connection with ver. 19.4 Hence this foundation-stone
bears the inscription : " The Lord knows them that are His,"
as, according to note a, footnote 2, every election rests on the
divine foreknowledge ; while the other inscription points to the
truth, that the subjective security of belonging to this founda
tion consists only in steady separation from all unrighteousness
(the o-Kevrj eh aTt/jiiav; comp. ver. 21), the objective rests on
the divine election. The reason for this divergence from the
earlier Paulinism lies clearly in the experiences which our
Epistles presuppose. Cases had occurred of individuals
3 According to I. iii. 15, the Church (ixxXtitix nd Buv, as iii. 5, v. 16, is said of
single churches) is the oTxo; Btou, i.e. but not in the sense of the temple of God,
from § 92, a (Baur, p. 342), but the household of God (comp. Eph. ii. 19 : ohmi
QtoZ), in which God is the master of the house (II. ii. 21 : iitmrtis), and the
bishops act as His stewards (Tit. i 7 ; oixotipioi BioS, as 1 Cor. iv. 1, ix. 17). In
another relation the collective community is spoken of as the peculiar people oi
God(ii. 14 : Xxis vnpioittos ; comp. § 45, a), but this rests simply on His xupihms.
1 The customary interpretation of this verse (comp. even yet Pfleiderer, p. 469
[E. T. ii. 201], the consequences drawn from it by him do not hence quite corre
spond) overlooks the fact that, in contrast to those whose faith may be overturned
by false teachers (ver. 18), the foundation of God nevertheless standing firm
(S piitroi tripiis iipo'tXios rou es»5 itrnxit), can only be that portion of the community
to whom any such kmrpWin is not possible, because it is preserved through all
temptations on the ground of election. In this figure the Church, just as § 92, b,
is regarded as a building of God ; but the application of it, according to which the
immoveable foundation is no longer Christ, but the fellowship of the elect, results
from this, that only the elect compose the unchangeable portion of the com
munity, and it corresponds to the idea, likewise answering to the position of the
times, according to which the Church is no longer the receiver, but the guardian
of the truth (I. iii. 15 : truXos xx) ihpa'mpa r. &.Xv,l.).

§ 109. THE CHURCH AND THE MANAGEMENT OF THE COMMUNITY. 141
having turned from the right way and followed Satan (I. v. 1 5),
had been taken by the devil6 in his snares (II. ii. 26), that
individuals, even after the sharpest means of correction (comp.
1 Cor. v. 5) had been applied to them (I. i 2 0), had yet gone
completely away from the truth (II. ii. 17, 18), and a falling
away even yet greater was to be feared, when once the
doctrines of devils prophesied (I. iv. 1) appeared. But every
sectary, who turned away all correction, thereby condemned
himself as an irreclaimable sinner (Tit. iii. 10, 11). It was
thus clear that all the members of the community were not
elect ; that there were those in the community who, by their
falling away, showed themselves as aKevq eh <m/«'ai\6
(c) The situation of the Pastoral Epistles brings this about,
that, along with Paul, his disciples especially appear as leaders
of the community, commissioned by him.7 As such, they
receive from him instructions how they are to exhort old and
young men, old and young women8 (the latter by means of older
4 In contradistinction to the Epistles of the captivity (§ 104, 6, footnote 4),
therefore, both names occur again. It is peculiar to our Epistles that hxfioXos
usually occurs as an adjective (I. iii. 11 ; II. iii. 3 ; Tit. ii. 3 : calumnious), and
accordingly, also, I. iii. 6, 7, as an appellative, the calumniator, as neither xpi/ix
nor itiiiitpoi; permits a natural reference to the devil. According to iv. 1, the
devil, by the agency of his *tiipxrx vxitx Qxiptotix), seeks to mislead believers
to make them fall away.
8 How the original relation of these members to the community was thought
of in our Epistles, and how it was explained in consequence with the Pauline
idea of calling, an idea which was no longer to be held firmly in its technical
sense (§ 88), on these points we find no hint.
7 As Paul is a touXos ew» (Tit. i 1), so is Timothy a touXos xupUu (II. ii. 24 ;
comp. Phil, i 1 ; Col. iv. 12), a hxxoto; 'Intou Xpitrov (I. iv. 6 ; II. iv. 5 ; comp.
Col. i. 7, iv. 7), who stands in the warfare of Christ (I. i. 18 ; II. ii. 3), or in
the work of God (II. ii. 15). On the other hand, xtlpoitos tov QioS, I. vi 11,
according to the exhortation following, and II. iii. 17, appears to designate only
the Christian standing in general. But that 1 Timothy, in contradistinction
from the other two Epistles, would already make valid in the person of Timothy
episcopal primacy (Pfleiderer, p. 471 ff. [E. T. ii. 204]), is in no way established,
especially the full powers of the disciples of the apostles are in part yet more
comprehensive in the two other Epistles.
8 Women are to he enjoined to take care that by willing subjection to their
husbands, by love to husband and child, by modesty and hospitality, the word
of God be not blasphemed (Tit. ii. 4, 5). Quite as, § 94, d, public appearances
are forbidden to them as inconsistent therewith (I. ii. 11, 12), and praying in
public in the church (which appears therefore to have been tied to no office) was
reserved for men, who had to be in the right frame and composure for it (ver. 8).
This subjection of women, however, is not only grounded on this, as § 94, c, that
the man was first created (ver. 13), but also on this, that tho woman first fell by

142 CHRISTIANITY AS DOCTRINE.
women ; comp. note d), on the ground of wholesome doctrine,
(Tit. ii. 1-6 ; I. v. 2), and equally so the different orders in
the community.9 But, above all, their task is BiBaa-KaXia
(I. iv. 13, 16, vi. 2 ; Tit. ii. 7 ; comp. II. iv. 2 : SiSaxv). On
the ground of the x"-Pl0~tM given hrm C1- iv- 14:> JI- *¦ 6)>
Timothy has to preach the word (II. iv. 2 ; comp. i. 8) ; he
does the work of an evangelist (iv. 5 ; comp. Eph. iv. 11).
Naturally it is required throughout that the disciple follow the
doctrines of the master, is guided by them in all his teaching
(I. iv. 6 ; II. iii 10, 14). But the most important interest of
our Epistles is how doctrine is to be kept pure for the future in
the Church, which is the pillar and ground of the truth (I. iii
15). The work of teaching is no longer henceforth to con
tinue left to the free exercise of the gifted (as § 92, c), but the
disciples of the apostles are to look out for trustworthy men,
and these they are to commission with the work of teaching,
just as the apostles had commissioned their disciples with it
(comp. the •jrapa9^K7}: I. vi. 20 ; II. i. 14), that these maybe
capable to bear the burden of the further development of the
truth (II. ii. 2) ; by this attention would naturally be given to
the formal talent for teaching. Further, to secure the entrance
into the community of men thus commissioned with the
temptation (ver. 14 ; comp. moreover, 2 Cor. xi. 3). Their clothing is to be
modest and simple, their ornaments to consist of good works (Tit. ii. 3 ; I. ii. 9,
10). Their special life-task is nxtoyotlx (ver. 15), in the discharge of which,
apart from their general Christian duty (ixt pwlmtn , . . tmQpotitns), they have
to pursue the completion of salvation, without seeking a circle of work beyond
their sphere (comp. vv. 11, 12). When it is desired, v. 4, that the younger
women should marry, bear children, and keep house, in order to escape evil
repute, it is indicated, ver. 15, that cases had occurred when these were by no
means without foundation, and that therefore the exhortation to marry had the
same motive, as § 95, 6. Over against such experiences generally, the high
estimation of celibacy seems to have given occasion to a consideration of its
dangers, and accordingly, as being according to nature, marriage had to be more
strongly emphasized. The prohibition of marriage is, I. iv. 3, expressly branded
as a devilish error.
8 I. vi. 17-19 shows how the rich are to be instructed in humility and a good
use of their property ; Tit. ii. 9, 10, I. vi. 1, how slaves are to honour Chris
tianity by reverence, obedience, and fidelity. Even already, notice is taken,
vi. 2, of the circumstance that slaves regarded their believing masters as on a
footing of equality with them as Christian brethren in a wrong way, and it is
enjoined on them, quite in a Pauline sense, that they do them service all the
more zealously, in a way really benefiting them (comp. Eph. vi. 7), because
they are bound to them in faith and love (comp. Philem. 11-16).

§ 109. THE CHURCH AND THE MANAGEMENT OF THE COMMUNITY. 143
office of teaching, it is required to have regard to capacity ta
teach in the election of bishops (I. iii. 2 ; comp. II. ii. 24 :
BiSaKTiicoi), and to prefer those presbyters who are active in
teaching (I. v. 17), so that evermore the offices of teaching
and guiding the church may lie on the same persons, and
mutually support each other, as the right guiding of the
Church can come only on the ground of pure doctrine (Tit.
ii 1). It is hence required of the bishop, that he hold
firmly the faithful word in conformity with the (received)
doctrine (i 9).
(d) To the management of the relations of the community
belongs generally the care of the right appointment of office
bearers.10 That the elders of the congregation are those
who here bear the Pauline name of eTrio-Koiroi (Phil, i 1), is
plainly proved by Tit. i 5, 7 (comp. Acts xx. 28 with ver. 17).
That a course of church development has been, run is shown
by this, that warnings are given against the putting neophytes
into office, as these may very easily be led astray through
pride by any such preference (I. iii 6). The leaders of the
church, in so far as they discharge the duties of their office
by way of a calling, are allowed, and for the same reason as
1 Cor. ix., to be supported by the church (v. 17, 18). The
assistants of the apostle are to exercise discipline over the
presbyters, sharp but light ; they are to be cautious in the
choice, but unrelenting in discipline (v. 19-22). Erom ver.
22 it is clear that presbyters were to be ordained by the
laying on of hands, as they had themselves been ordained by
the laying on of the hands of the presbytery and of the
10 At Crete (Tit. i. 5), even at the first institution of elders, just as in the
church at Ephesus, which had long had her trpitjUripoi (Acts xx. 17), the case of
a later election is already kept in view (I. iii. 1, 2). There the apostle's assistant
acted quite independently on the command of the apostle ; here also the direc
tions given him as to the qualifications for office in the Church show that he had
at least to manage the election of the congregation, and to guide to the right
men. The qualifications for a. bishop (I. iii. 2-7 ; Tit. i. 6-9) are, in the first
place, Christian morality in general ; for those elected are to have a spotless
character within the church and outside it ; they must also have shown that
they can manage well their own house to be able to manage the Church of God.
Those whose children are unbelieving, or disobedient, or lead a licentious life,
are shut out from office in the church. If it is required of office-bearers that
they are to be such as have been but once married (I. iii. 2, 12, v. 9 ; Tit. i. 6),
regard is had to the stain of incontinence, which in the consciousness of the time
clung to a second marriage.

144 CHRISTIANITY AS DOCTRINE.
apostle (iv. 14; II. i 6).11 In like manner, as the qualifica
tions for the office of a bishop, are those for the office of a
deacon discussed, I. iii. 8-13 (comp. § 106, a). In the
appointment of deacons there is similarly a careful scrutiny
necessary (ver. 10), in which, in particular, regard is to be
had even to their wives (ver. 11), as they must in many
ways assist them. Widows also belong to the officials of
the church, and for their appointment directions are given
(I. v. 9-16). The oversight of the female portion of the
congregation seems to have been handed over to them
(comp. Tit. ii. 4).12 § 110. The Church's Confession.
The last times, during which severe dangers threaten faith
and Christian morality, and even fresh trials are appointed to
patience, are at hand (a). The Church, however, looks for the
appearing of her adored divine Lord, who will execute judg
ment, and bring her into His heavenly kingdom (b). The
expressions about it already assume in our Epistles the
stereotyped form of the Church's confession that had sprung
up from Paul's preaching (c). Even in their great doxologies,
11 It follows also from both passages, that by the laying on of hands, which,
according to § 41, d, is to be regarded as the symbol of the prayer connected
therewith, the gifts which fit one for the office were really given ; and this
Ritschl, pp. 386, 387, seems to overlook. And this does not contradict 1 Cor,
xii. 11, when, on the ground of gifts already possessed by them (comp. Acts vi 3,
and therewith § 41, c), they have been designated for the office by the words of
prophets, to which there is reference, I. i 18, iv. 14 ; and only increased capacity
for the special office to be steadily executed by them is given by ordination.
12 These widows were to be at least sixty years old, to have been married but
once, to be of good report, and to be approved by good works (I. v. 9, 10).
Young widows are expressly excluded, as they are in danger either to break
the solemn pledge to Christ in their calling by a second marriage (vv. 11, 12),
or in the unmarried state to fall again into the temptations of fleshly lusts
working in them (w. 14, 15). Even from their youth directly this position and
activity may become dangerous to them (ver. 13). According to ver. 16, only
those widows seem to have a right to church support who have no connections
to care for them. On the contrary, what is spoken of, I. v. 3-8, is simply the
appointed supporting of widows, who are the ordinary objects of church charity.
And even these shall have a claim only if they are really quite alone (Struts
xnpzi), and on that account quite helpless (vv. 3, 4, 8), and also only if they are
worthy of support on the part of the church, and do not trifle with it by an
immoral life (vv. 5-7).

§ 110. THE CHURCH'S CONFESSION. 145
Paulinism is expressed in the liturgical form of the Church's
confession (d).
(a) The Church existed even in the pre-Messianic age
(Tit. ii. 12 : o vvv aliav = o almv outos), which bears the
character of the earthly in its opposition to the divine
(I. vi. 17; II. iv. 10; comp. also I. iv. 8 : r) vvv far) icai
i] p,iXXovo-a). The last times (vaTepoi icaipoi) are at hand,
and will bring with them, in consequence of temptation
from seducing spirits, and doctrines of devils (comp.
§ 63, c), a great falling away from the faith (I. iv. 1; II.
iv. 3, 4).1 The last days will be specially severe, in
which a frightful corruption of morals will gain ground,
which will even hide itself under a cloak of godliness (iii,
1—5) ; and these days will the readers not only see, as is
evident from the instructions (I. iv. 3-5) and exhortations
(II. iii. 5) given them regarding these days, but their pre
cursors are even already appearing (vv. 6-8). The hardships
of the last times expected by Paul, according to § 98, a,
assume then, conformably to the point of view of our Epistles,
the form of severe imperilling of the pure faith and moral
life. That, however, does not exclude the idea that bodily
hardships also await the Christian. If, iii. 12, reference is
made generally to the actual necessity of suffering for the
Christian (comp. § 62, b), this suffering appears, ii 12, quite
1 If the doctrines of devils (I. iv. 1), which in principle forbade marriage and
the use of foods (ver. 3), seem to be regarded as appearing only in the future,
yet a false asceticism must have been already in the sphere of vision of our
Epistles (I. iv. 8 : « toipoanxh yupotxtlx ; comp. v. 23 ; Tit. i. 14 : hroXa)
atlpoixat). If, in opposition to that, it is maintained that to the pure all things
are pure (Tit. i 15), and that everything has been given to men by God for
their use (I. vi. 17 ; comp. iv. 3), that is exactly the fundamental principle of
Christian freedom in things indifferent, as defended by Paul (comp. § 93, c). But
above all, as it i3 there asserted, that everything was created good by God, and
nothing is to be rejected, if only it is received with thanksgiving (iv. 3, 4).
Only it may appear strange that, according to ver. 5, food is sanctified only by
the word of God and prayer. But for the Christian (ver. 3), who is to be conse
crated in his whole life, the question is not, therefore, whether a thing is pure and
good, but whether it is consecrated, by which alone is it of the same kind with
him as one consecrated. If, now, the hriulps (comp. ii. 1) can be nothing else
than the thanksgiving required, vv. 3, 4, by which the Christian on his part
makes the food to be consecrated, then the word of God can only be the word
of blessing uttered at the creation (Gen. i 29), by which God, on His part,
appointed the food for man, and hence made the use of it to be well-pleasing to
Him. VOL. II. K

146 CHRISTIANITY AS DOCTRINE.
as § 86, c, as a result of living fellowship with Christ, and
so, along with Trio-Tit and dydrrrj, viropiovjj appears as a charac
teristic grace of Christians (Tit. ii. 2 ; II. iii. 10 ; I. vi. 11 :
irpavird9eid)? But the harder the times were, the more firmly
was the Church to grasp for herself what she expects in the
future on the ground of faith (Tit. ii. 13).
(b) The receiver of the Epistle will presumably yet survive
till the appearing of Christ, as he is to keep himself without
blame to it (I. vi. 14) ; and he is conjured by it faithfully to
discharge his office (II. iv. 1). It will follow at the time
appointed of God (I. vi. 15 : icaipoh toYoj?), as did the pro
clamation of the salvation given at His first appearing (Tit.
i 3 ; I. ii. 6), and the latter is thus designated iiri<j)dveia just
as is His last (II. i 10). With it comes the day of judgment
(«7 iiceivr) i)p,epa: i 12, 18, iv. 8; comp. § 64, b), on which Christ,
as the judge of the living and the dead (iv. 1, 8), assigns retribu
tion (comp. i 16, 18, iv. 14) ; with it also begins the heavenly
kingdom of Christ (iv. 1, 18), wherefore all who dare hope
to be delivered in it rejoice at His appearing (ver. 8). In the
Epistles of the Imprisonment we have already seen the idea
of the earlier Epistles, according to which, in the perfected
kingdom of God, Christ's mediatorship ceased, disappeared
(§ 103, b); the perfected kingdom has here already become
entirely a kingdom of Christ, who, at the appearing of His
glory (comp. § 98, a), is expressly designated as our great
God and Saviour (Tit. ii. 13), — a fact which Gess, p. 230,
Schenkel, p. 357, question in vain; and He is adored with a
doxology (II. iv. 18), which Schenkel, p. 358, will refer to
God. It is His name which the Church confesses and invokes
(ii. 19, 22), which along with God (iv. 1 ; comp. ii. 14) and
His elect angels (I. v. 21) are taken to witness. All
this finds its example even in what the earlier Epistles
teach of Christ's KvpioTt]^ (§ 76, b) ; yet the way is peculiar
to our Epistles, in which, II. i 18, ii. 19, Kvpio<} is used
2 In the Second Epistle to Timothy especially, corresponding to its situation,
is the duty to suffer for the gospel expressly emphasized (i. 8, ii 3, iv. 5), in
which Paul has given an example (ii. 9, 10, iii. 11). As for magistrates, on the
other hand, by whom these sufferings are as a matter of fact appointed, not only
is obedience to them required (Tit. iii. 1), as in § 94, a, but also intercession for
them, which seems even already to have been a practice of the Church, according
to I. ii 1, 2.

§ 110. THE CHURCH'S CONFESSION. 147
of God and of Christ quite close to each other (comp. I.
vi. 15).8
(c) With the exception of the terms, already explained
note b, designating the divine glory of the exalted Christ
who is to appear again, one searches in vain in our Epistles
for dogmatic utterances about His person. On the contrary,
in the designation of His coming into the world (I. i. 15),
as an Epiphany analogous to His second coming (II. i. 10),
the representation of Him as a pre-existent person has found
its plastic expression. Of the facts of His historical life, His
resurrection and descent from the seed of David (ii. 8) are
connected in a way so aphoristic and complete, and introduced
with the solemn pA>r\p,bveve, that this must already have been
a stereotyped form, by which the Church made good her faith
in the Messiahship of Jesus.4 In the passage I. iii. 16, we
3 In some passages, as II. ii. 7, 14, iii. 11, iv. 17, one may doubt whether
I xipios is meant for God or Christ ; but in i 16, 18, ii. 19, 22, 24, iv. 8, 14, 18,
22, it stands quite certainly for Christ, but only in the Second Epistle to
Timothy. On the other hand, He is called, I. i 14, II. i 8 : S xipio; hpciot ;
I. vi. 3, 14 : i xipio; Si/iSt 'lutovs Xpitro;, and I. i 2, 12, II. i. 2 : Xpitro; 'Ivitovs S
xipios fifiSt ; the formula xipio; 'ir.tav; Xpitr'o; occurs only five times in very
doubtful readings. Generally, the names given to Christ show some variations
from § 76, a; § 100, c, footnote 8. The simple name of Jesus has quite disap
peared. '1-naovs Xpitro; is certain only in II. ii. 8, Tit. ii. 13, iii. 6, and with
i xipios i/tut it occurs in the passages above cited. The simple i Xpitr'o; also
occurs only I. v. 11 ; on the contrary, Xpitros 'intovs seems to be the most
common. It is quite certain I. i 15, ii. 5, iv. 6, and always (nine times) in the
formula h Xpitrip 'ltitou ; it may be also, in the eleven passages where the codices
waver between 'ititou; Xpitr'os and Xpitro; 'Ititov;, be the reading most commonly
to be preferred. Here, also, the one God is opposed to Christ, not, to be sure, as
the one Lord, as § 76, c, § 100, c, footnote 8, but as the Mediator between God
and man, the man Christ Jesus (I. ii. 5), which, in fact, comes to the same thing
as Christ as Lord is the Redeemer. It has to be therewith considered, that the
unity of the Godhead is not made prominent in opposition to the Godhead of
Christ, but to account for His uniform universal purpose of love (ver. 4, and
therewith § 109, a).
* It is not, however, to be overlooked that it is just these moments by which
Paul, according to Rom. i 3, 4 (comp. § 77, a, b), proves the divine Sonship of
Christ, and that the passages depend directly on the Pauline Gospel. The
beautiful confession which Timothy had made before many witnesses (I. vi. 12)
can scarcely have contained anything essentially different (comp. the Pauline
opioXoylx, Rom. x. 9 ; Phil. ii. 11) ; and when it is said, ver. 13, that Christ
witnessed the same before Pontius Pilate, one must therefore think of His
confession of His Messiahship (Mark xv. 2). Also this reference to a historical
fact in the life of Christ occurring in solemn adjurations, points to a form
already fixed, by which the Church justified her fundamental confession by an
appeal to the first confessors of it.

148 CHRISTIANITY AS DOCTRINE.
have undoubtedly, as the unrelated beginning (read 04 instead
of 0ed?), and the triple pairs of short homophonous parallel
sentences show, a fragment of an old church hymn, by which
the Church expresses her confession of Christ, and perhaps the
6pA)Xoyovp,eva$ is expressly to refer to it. ,E^>avepw9ri ev
o-apici, quite as the idea iiricpdveia, points to a higher super
human subject, who previously did not exist eV crap/ci, and
just became visible in consequence of His coming iv o-apd.
The contrast of iv o-ap/ci and iv irvevpiaTi is most naturally
explained from Eom. i. 3, 4 (§ 78, d), according to which, further,
iBncaid)0rj points to the justification of His claim to Messiah-
ship given Him by the resurrection. By &c\>9r) dyyeXoii one
most naturally thinks of His entrance into the heavenly world
when He appeared to the angels as the Exalted One, while
He was proclaimed as such to the nations on the earth (i/crjpvxOv
iv eOveo-ai). To the faith which He found in the world
(iirio-Tev9ri iv Koapto), corresponds conversely the glorification
given Him in the divine Sofa (§ 76, d), after He was exalted
to heaven (dveXtf(p07] iv B6%rj). Here, therefore, is the Church's
confession, in which is embodied the sum of the mystery of
salvation, as that confession grew from Pauline preaching.
(d) With reference to Christ as our Lord and Mediator,
God, in the opening words of our Epistles, in the ordinary
apostolic way (§ 77, b), is designated as ©eb<s TraTtjp (I. i. 2;
II. i. 2 ; Tit. i 4). He is the living God (I. iii. 15, iv. 10 ;
comp. § 6 5, d), and the source of all life (vi 13; comp. Eom.
iv. 17), the dtyevBr)<} ©eos (Tit. i 2 ; comp. Eom. iii. 4), and
the fountain of all truth (Tit. ii. 10), the blessed God (I.
vi. 15), and the fountain of all blessedness (i. 11 ; comp. Tit.
ii. 13). The great doxologies, I. i 17, vi. 15, 16, are foreign
to the Pauline methods of teaching elsewhere. God is here
praised as the p,6vo<s 0eo9 or BwdaTrji (comp. Eom. xvi. 27 :
p,6vm o-oo!>a> ©em), as the BacriXev<; tcov alcovav or BaciXevs
t&v BaaiXevovToov ical Kvpio? tcov tcvpievovrmv, as the acpOapTd
(comp. Eom. i 23), or He who alone possesses immortality,
as the dbpaTo<s (comp. Eom. i. 20), or as He who dwells in
unapproachable light, and can hence be seen by none. While,
therefore, the individual expressions correspond to Pauline
statements about God, yet their doxological construction and
the correspondence of the main thought in both doxologies

§ 110. THE CHURCH'S CONFESSION. 149
point to a confession of the matchless glory of God, that has
come to be in permanent liturgical use in the Church. It
corresponds to the whole tendency of our Epistles, as these
strive to fix the apostolic doctrine, as the Church's possession,
that the individual form of doctrine which has been nowhere
more sharply expressed than in Paulinism, should here pasa
into the general form of Church confession.

PAET FOUKTH.
THE EARLY APOSTOLIC DOCTRINAL SYSTEM IN THE
POST-PAULINE PERIOD.

INTEODUCTIOK
§ 111. Tlie Epistle to the Hebrews.
The Epistle to the Hebrews demands and justifies what
had become unavoidable in view of the threatened apostasy —
the complete separation of the Judaeo-Christian mother Church
from national and ecclesiastical fellowship with Judaism (a).
The older conception, which ascribed it to a disciple of Paul,
or saw in it the production of a phase of a later development
of Paulinism, could not account for its peculiarities of teach
ing (b). The teaching of our Epistle as a more mature form
of early apostolic Judaeo- Christianity in all its extent, was first
set forth with full intelligence by Boehm (c). The Hellenistic
author belongs to a tendency within Judaism, to which the
most important point in the old covenant was the priestly
institution for atonement, and his method of teaching is
formally determined by his Alexandrian education (d).
(a) The Epistle to the Hebrews, written no doubt shortly
after the middle of the seventh decade, and whose readers are
certainly to be found neither in Alexandria nor in Eome, but
in Palestine, and specially in Jerusalem, transplants us into
the circumstances of the mother Church as she was developing
after the passing away of the first generation of Christians,
who had seen the Lord Himself. The apostles were already
dead, or had left Jerusalem. James, the Lord's brother, had
suffered a martyr's death. The Church as yet held fast to the

§ 111. THE EPISTLE TO THE HEBREWS. 151
law of the fathers, as the first apostles had themselves dono
once, and as is evidently presupposed in the apostolic council
(§ 43, d). But the consciousness of the motives which had
originally justified this firm retention of it, and which even
Paul had acknowledged as such (§ 87, 6), were fading away.
The longer, the more must the prizing of the legal institutions,
in particular, the means of salvation given in them, lead to
the depreciation and denial of those given in Christianity,
especially if the supposition, on which such could alone be
offered, became doubtful. But faith in the Messiahship of
Jesus, which by the hope of His advent immediately at hand
had for the first time removed the contradiction between the
Messianic times promised by the prophets and the appearance
of the Promised One in the historical present, must have
become wavering, when, with the unexpectedly long delay
of the advent, the hope of the commencement of the final
consummation and the fulfilment of the promises grew faint.
Meanwhile Zealotism within unbelieving Judaism, which was
getting more hopelessly hardened, was increasing, and the
persecution of the Jews who believed on Messiah was multi
plying from their side. The bond of national fellowship,
which was once maintained with a view to work for Israel's
conversion now become without a purpose, could be main
tained now only at the cost of the denial of the Christian
faith, which did not appear to fulfil to its confessors the
expectations raised in them. In such circumstances, there
began to gain ground increasingly a critical tendency to fall
away from Christianity, to a complete relapse to Judaism.
Only a decided separation of the Judaeo-Christian mother
Church from her former national and religious fellowship with
the Jewish Church, as it had already completely taken place
by the Jewish Christians in the missionary regions of Paul
(comp. § 105, d), could prevent this threatened danger.
While the Epistle to the Hebrews summons to this decisive
step, it contains also an exposition of the motives which must
justify and compel Jewish Christianity finally to break with
its past.
(b) The critical dispute as to the author of the Epistle to
the Hebrews has led, in the first place, to a more exact
examination of its special teaching. In general, the view

152 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE TERIOD.
remains dominant, that the Epistle was not written by the
Apostle Paul himself, but by one of his disciples. Erom this
point of view, one is content partly to point out the essential
points of agreement in the method of its teaching with the
Pauline, and partly to note some contrasted peculiarities.
In this mind Meander deals with our Epistle in the Appendix
to his exposition of the Pauline doctrine (pp. 838-858 [E. T.
ii. 1-14, Bohn's translation]); so do Schmidt, only more
briefly (ii. pp. 356-359 [E. T. 513-518]), and Lechler (pp.
159-163), and van Oosterzee (§ 43). Lutterbeck (pp. 245-
251) has, in a way somewhat more thorough, presented from
our Epistle the teaching of Apollos as that of a strong follower
of Paul (comp. lately Hilgenfeld in his Zeitschrift, 1872, 1).
Messner has in the most thorough and comprehensive way
from this standpoint treated of the teaching of the Epistle to
the Hebrews, who, to be sure, acknowledges a certain affinity
with Petrine teaching (comp. p. 57), but he yet ascribes the
Epistle to a disciple of Paul. A further step was taken by
the Tubingen school, who ascribed our Epistle to a later phase
of development of Paulinism, by which it seeks to set forth
Christianity as the true Judaism (comp. Kostlin in his Joh.
Lehrbegriff, II. i 4, pp. 387-472), or to harmonize Paulinism
with Judaism by the passing over of the latter to the former
(comp. Schwegler, ii. pp. 304-325), or to make it acceptable to
Judaism by the rejection of all that is offensive in it (Schenkel,
§ 26, 27). Eeuss (ii. pp. 265-290 [E. T. ii. 238-261])
similarly regards it as the first production of the theology of
transition from Paulinism to the Johannean ; and Baur, in his
Lehrbegriff (pp. 230—256), seeks to show it to be the first
step towards removing the antithesis between Paulinism and
the Judaism of the Apocalypse, by which he throws the
ambiguity of his interpretation of it on the author himself
(p. 248). The latest productions of Pfleiderer (pp. 324-366
[E. T. 51-95]) and Immer (pp. 399-421) see in it a
Paulinism coloured by Alexandrian influences. But so long
as one starts from Paulinism for a full comprehension of the
teaching of our Epistle, one cannot thoroughly account for its
peculiarities. (c) David Schulz had already in his commentary (Der
Brief an die Hebraer, Breslau 1818) declared the general

§ 111. THE EPISTLE TO THE HEBREWS. 153
view of our Epistle to be essentially distinct from the Pauline,
and to be throughout Jewish ; but he found, as it could not be
otherwise with his one-sided exaggeration of this view, only
contradiction (comp. De Wette, iiber die symbolisch-typische
Lehrart des Br. a. d. Heb., in der theologischen Zeitschrift von
Schleiermacher, De Wette, und Lilche, 1822, 3, pp. 1-51).
For the first time, in consequence of the movement set agoing
by the Tubingen school, was the central thought of it again
taken up by Plank (Judenthum und Urchristenthum, in den
theologischen Jahrbuchem, 1847, 2, 3, 4), who regarded our
Epistle as a complete counterpart, proceeding from Jewish
Christianity, to the Pauline view. Kostlin also (in den theo
logischen Jahrbuchem, 1853, 1854) modified his opinion
(comp. note 6), in the direction that the Epistle does not
represent the Pauline school, but the general apostolic Chris
tianity, influenced no doubt by Paul, and that it represents a
Jewish Christianity spiritually transformed by the impulse of
Paulinism. More accurately, Eitschl designated the form of
doctrine in our Epistle as a stage in the later development of
the early apostolic form of doctrine, by which he, moreover,
narrowed the influence of Paulinism on the Christology (pp.
159-171). This correct conception of our Epistle lies at the
basis of the thorough and luminous exhibition of its teaching
by Eiehm (der Lehrbegriff des Hebraerbriefs, Ludwigsburg,
1858, 1859, 2 Ausg. 1867; comp. especially pp. 861-863),
only that he estimates somewhat higher the influence of
Paulinism (p. 8 6 5 sq.). Biblical theology has not to answer
the difficult historical question, how far the peculiarities of
doctrine demand or justify the assumption of an influence
of Paul upon the author ; it has only to verify its coincidences
with Paulinism, which yet in no way by themselves justify
the conclusion of a direct or indirect influence of Paul. It
has, however, to start from the fact, overwhelmingly established
from every side by Eiehm, that the roots of the views of
doctrine of our Epistle lie, in the early apostolic Jewish
Christianity, in its difference from Paulinism ; and this assump
tion, on the ground of which we range the discussion of our
Epistle in this place, will be most clearly confirmed to us in the
exhibition of its doctrine throughout ; comp. moreover, Kluge,
der Hebraerbrief, Auslegung und Lehrbegriff, Neuruppin 1863.

154 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
(d) The author of our Epistle is, according to ii. 3, a
disciple of the first apostles. Although not a native of
Palestine, but a Hellenist, as his pure and select Greek
diction shows, he must yet have continued a considerable
time in the mother Church, and exercised a preponderating
activity in it. If the peculiar conception of Judaism, which
looks on it pre-eminently as the typical, yet in itself the
imperfect institute of salvation, is conditioned by the special
theme of our Epistle, it yet coalesces with the peculiarities of
the author's doctrine in all directions, that he, even before
his conversion, must have already belonged to some tendency
of Judaism, which put the main stress neither on the fulfil
ment of the law, as James (§ 37, b), nor on the fulfilment of
prophecy, as Peter (§ 36, b), but upon the salvation given in
the Old Covenant ; and this not in the exact fulfilment of the
law, as Paul the Pharisee (§ 58, b) thought, but in the priest
hood, and in the atonement mediated thereby. How far to
our author the insufficiency or the typical character of the
Old Testament saving institute had been already given
up by the influence of prophecy, it is not possible to say.
But he could, at any rate, after he had found in Jesus the
Messiah, and with Him the perfect salvation promised to his
people, reach certainty about this only by a comparison of
the atonement offered in Christianity with that of the Old
Testament. Our author further, like Paul, is no novice in
respect to theology; but he has not been educated in the
school of Pharisaic-rabbinic learning, as the former (§ 58, a),
but in a school in which the spirit of Alexandrianism had the
ascendency. Yet this culture seems to leave influenced
rather the formal side of his method of doctrine.1 The ques
tion who this author is, does not further interest biblical theo-

1 The Alexandrian culture of the author has, since Grotius, been admitted by
most, but it has often been driven to one-sided exaggeration (comp. Baumgarten-
Crusius, p. 90, who will have it that all the main thoughts of the Epistle have
been borrowed therefrom). But oven Neander has shown how completely
distinct is the spirit of our Epistle from Alexandrian speculation, and Riehm
has convincingly proved that nothing specifically from Philo can be shown in
it. But the Alexandrian school in general, to which the author owed his
education, must have been ruled rather by the spirit of the Old Testament than
by Hellenic philosophy, and must have more really preserved the spiritual
connection with Palestinian Judaism, than the peculiarly Alexandrian Gnosis

§ 112. SECOND EPISTLE OF PETER AND EPISTLE OF JUDE. 155
logy, yet it ought to be noticed that only the supposition of
Barnabas being the author has any real traditional basis, and
can explain the peculiarities of our Epistle in all directions.
§ 112. The Second Epistle of Peter and the Epistle of Jude.
The second monument of this epoch, and quite irrespective
of its genuineness, is the so-called Second Epistle of Peter,
which in its doctrinal method is in any case very nearly
allied to the first, but belongs to the post-Pauline period (a).
The rise of Libertinism in principle, as also the commence
ment of complaints as to the delay of the advent, form the
historical background for the exhortations of the Epistle (b).
How little the former expositions have hit the speciality of
its doctrinal method is clear from this, that Alexandrianism
has been suspected in it (c). As the Epistle is connected in its
main section in the closest way with the Epistle of Jude, which
was directed against the first emergence of that Libertinism,
it seems suitable to treat of the latter along with it (ct).
(a) The question of the genuineness of the Second Epistle,
handed down to us under the name of Peter, is not, as some
times happens, to be regarded as yet settled (comp. Weiss, die
Petrinische Frage II. in den theologischen Studien und Kritiken,
1866, 2). If it is genuine, its origin falls shortly after the
middle of the seventh decade, and then it is an undoubted
monument of this epoch. But if it is not genuine, it must be
regarded as such. Its whole doctrinal method is specifically
Judaeo-Christian, moving in Old Testament images, histories,
and ideas, and it exhibits in all its fundamental lines so
manifold affinities with the Eirst Epistle of Peter (comp. the
work above, pp. 286-294), that we can imagine the author to

(p. 864). The ingenious attempt by Pfleiderer to explain the teaching of the
Epistle from the specifically Philonian view of the contrast between the
invisible imperishable archetypal world, and the visible perishable actual world
of sense (pp. 325-332 [E. T. ii. 51-60] ; comp. Lipsius, § 591, 704, 738), seems
to me to mix up together the two quite distinct orders of ideas of the heavenly
dwelling of God, as the archetypal holy place, and of the heaven of perfected
salvation, already present (i.e. in the divine purpose), and ideally present to
Christian hope, which do not throughout need any such explanation ; and the
assertion that the essential superiority of Christianity is traced back in it to
that metaphysical opposition, seems to me to have not been quite established.

156 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
have proceeded only from the circle of the first apostles. On
the other hand, the Epistle is addressed to the essentially
Gentile churches of Asia Minor (i. 1 ; comp. iii. 1), that had
been formed by the Pauline activity; he is aware of the
Pauline Epistles (iii. 15, 16), and even the Epistles of the
Imprisonment sent to Asia Minor ; there are perhaps to be
found even traces of the doctrinal language of the Pastoral
Epistles. Our Epistle therefore belongs to the monuments of
the form of doctrine of the first apostles from the post-Pauline
period, even though it is difficult to show any traces of what
is specially Pauline in it.
(6) The Second Epistle is hortative, as is the first ; but if
the position of Christians in the midst of the unbelieving
world gave occasion to the exhortation of the latter (§ 36, a),
the exhortation of the former is caused by the special
dangers which threatened the inner life of the Church.
That great corruption of morals, which the Pastoral Epistles
prophesied for the last times (§ 110, a), we see here already
in part begun. But the most dangerous thing was, that it
excused itself for the fundamental principles of Libertinism,
which ought to be a consequence of true Christian liberty,
and were based on an appeal to misunderstood and misapplied
words of Paul and other passages of the Bible. But it was
to be expected that this Libertinism would ever more acquire
for itself a yet more comprehensive basis, and so would
shape itself into a false doctrine, dangerous to the soul. The
more our author now borrows for his exhortation, as Peter
does (§ 51, d), motives from the doctrine of Christian hope,
the more dangerous was it if the foundations of Christian
hope itself began to get unsteady. But even already, the
delay in the fulfilment of this hope began at that time to be
spoken of in the Church in a tone of complaint or of fault
finding (comp. § 111, a), and it was to be expected, that if
that whole generation, within which the advent of the Parousia
had been confidently expected, should really die out before it
came, the frivolous doubt would deny any possibility of its
fulfilment, and thus the fundamental grounds for striving after
Christian virtue would be undermined. It is this historical
situation which gives its special colouring to the exhortation
of our Epistle, and conditions its whole contents and compass.

§ 112. SECOND EPISTLE OF PETER AND EPISTLE OF JUDE. 157
(c) Schmid (ii. pp. 212-217 [E. T. 413-416]) treats
of the doctrines of our Epistle in the appendix to his
representation of the Petrine doctrinal system, while he brings
forward many right, but in no respect exhaustive, considera
tions as to the connection of the two ; and in consequence of
a mistaken conception of the iiriyvao-R emphasized in it, he
ascribes to the Epistle an Alexandrian colouring, which must
stamp it as intermediate between the Petrine and the
Johannean systems. While Lechler (p. 191 f.) and Lutterbeck
(pp. 179—182) do not go beyond a few unimportant remarks,
which give a result unfavourable to its authenticity, Messner
(pp. 154-170) has dealt with the doctrinal system of our
Epistle in the sense of Schmid in the greatest detail ; while,
on the other hand, van Oosterzee, p. 3 0, has mainly sought to
prove the relationship of its doctrinal system with that of
Eirst Peter. On the side of the Tubingen school, Schwegler
(ii. pp. 495-517) has enrolled our Epistle in the history of
the development of the Eoman Church, and reckoned it along
with the pretended Gospel of Mark recommended by him, and
the Clementine Eecognitions, which represent the complete
conclusion of peace. He declares its dogmatic character to be
Petrine, and finds Philo's writings to be diligently used in it,
although, to be sure, the proof for this adduced by him
cannot prove anything (comp. Immer, p. 493 f.). Baur, on
the other hand, only asserts that Christianity is conceived
of in it theoretically as iirCyvao-ii, practically as dydiri) or
dpeTi), and thus Paulinism and Jewish Christianity were
united, in which was shown the tendency of the doctrinal
system of the Catholic Church as it was being shaped (p. 297).
(d) The Epistle of Jude, written apparently about the
middle of the sixth decade, comes from the brother of James,
whom we, § 37, put among the representatives of the early
apostolic type of doctrine. It is very natural, on this account,
to connect his doctrine with that of this James, and by this
Schmid (ii. pp. 140-150 [E. T. 368-374]) and Messner
(pp. 99-107) have allowed themselves, in fact, to be misled.
In his doctrine of the judgment he is to present a sidepiece to
the doctrine of James about the law. But our Epistle neither
contains any special doctrine of the judgment, which naturally
is spoken of only in his threats against those libertines he is

158 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
contending with (whom both regard, but mistakenly, as
special false teachers), nor does he show elsewhere any
affinity to the Epistle of James beyond the common funda
mental principles of Jewish Christianity. Since, now, the
Second Epistle of Peter was not only acquainted with the
Epistle of Jude, but in its polemic against the libertines
(note b) is in great part in harmony with it, their spiritual
affinity is thereby established on both sides. In this
Epistle there are shown, to be sure, although its method of
teaching is rooted in the Old Testament, hints even of the
Pauline method in contradistinction from the Epistles of
Peter. Yet we shall ever have a right to reckon the other
wise small results, which the Epistle of Jude furnishes to
biblical theology, incidentally with the representation of
doctrine of the Second Epistle of Peter (comp. Immer, p. 491).
Lechler (p. 170 f.) and Lutterbeck (p. 176 f.) have contented
themselves with establishing its Jewish-Christian character
in general. Eeuss has, by the way, made use of both our
Epistles as sources for Jewish- Christian theology (i. book iv.).
Van Oosterzee has included the Epistle of Jude, § 31, among
the doctrinal systems allied to the Petrine. Schwegler has
dealt with it only by way of appendix (i pp. 518—522), in
order to prove a tendency to recommend the apostolic
tradition, which would be put strangely enough in the mouth
of an unknown individual, for whom only the claim was
made for the honour to be the brother of the honoured head
of the Jewish Christians.
§ 113. The Johannean Apocalypse*
The third monument of this period, in which the inner
dangers and the external troubles required a re-quickening of
the flagging hope in the nearness of the Parousia, is the
Apocalypse (a). This comes apparently from the Apostle
John; but it must in any case be considered, without reference
to the other Johannean writings, as a witness of the early
apostolic Jewish Christianity of this period (b). The
prophetic character of the book renders it more difficult to
estimate its biblical theological value, but it does not lessen
that value (c). In the former conceptions of its method of

§ 112. THE JOHANNEAN APOCALYPSE'. 159
doctrine, the question above all else has been discussed,
whether any antithesis to Paulinism is uttered in it (d).
(a) At the beginning of the seventh decade stands in any
case the sole prophetic writing of the New Testament, though
the historical references of the Apocalypse may point to the
year 68, or more correctly the year 70. In it once again, to
the doubts and anxieties on account of the delay of the
Parousia, which emerged at this time (§ 111, a; 112, b),
there was opposed the most energetic announcement of its
immediate nearness. The author in a series of visions has in
part received the assurance that it is at hand ; he partly sees
in striking images itself, its foretokens, and the process of the
final consummation beginning with it. He even undertakes
to point out the signs of the time after the method of the
Jewish Apocalypse, and to indicate within his historical field
of vision its milestones, by which one may count the steps
which the development of the last times must take till the
final catastrophe. Everything, moreover, in this period recalls
it. In the Church, Christian Hfe has sunk low, and heathenish
Libertinism misleads her by its false prophecy, which professes
to be deep wisdom (comp. § 112, o, d). Persecutions by
Jews and Christians have affected the Church, but above all
is the horror of the time of Nero, which furnished the author
with the image, ever before his eyes, of the capital city of
the world drunk with the blood of the martyrs. As in the
Epistle to the Hebrews and the Second Epistle of Peter, so
here too the proclamation of the Parousia is at the same time
a powerful call to repentance, as also a powerful declaration
of comfort. (b) The oldest tradition, which begins indeed with Justin,
ascribes the Apocalypse, quite unanimously, even thus early
to the Apostle John. The doubts which emerged later in
the church of Alexandria, and made the canonical validity of
the Apocalypse a matter of contention for long in the East,
spring, one strongly suspects, from a dislike of the contents
of the book. The glowing phantasy, and the flaming indigna
tion towards the enemies of the kingdom of God, which
characterize the book, correspond to the image of the son of
thunder, which the earlier Gospels show us ; and there can
be no doubt that the fundamental type of his doctrinal views

160 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
is that of the early apostolic Jewish-Christian Church. And
hence the Tubingen school have rightly blamed for one-
sidedness the later criticism, which, in the dilemma to ascribe
either the Apocalypse or the Gospel and the Epistles to the
Apostle John, decides without further trouble for the latter.
That dilemma, however, to which they firmly adhere, is yet
by no means proved by the evidence (comp. Hase, die
Tubinger Schule, Leipzig 1855, pp. 20-30). Biblical theology
has as little to settle the justification for that theory as it has
to settle the question of authenticity; it has to present the
doctrines of the Apocalypse as those of a monument of the
early apostolic Jewish Christianity, as these took shape in
this post-Pauline epoch ; and it has, on the other hand, only
to take care that the reference to the doctrinal method in
writings, in any case so diverse and so much later, which
bear the name of John, does not prejudice a fair appreciation
of the peculiar character of our book.
(c) Corresponding to the special task of our book, the
doctrine of Christian hope stands in the forefront of its view
of doctrine ; yet it presents in several other ways the peculi
arity of the doctrinal method of the author, since the exhorta
tion running through it refers in many ways to his conception
of the Christian salvation, and to the moral motives involved
in it. The greatest difficulty in the way of the biblical
theological treatment of the book lies in this, that, in con
formity with the whole plan of the book, many views full of
significance are presented only in images, whose interpreta
tion is not easy, and often it is difficult to show in them with
certainty the limits of what is competent to a learned
interpretation, and what belongs only to the poetic colouring.
The prophetic character of the book, on the other hand, can
in no wise diminish its biblical theological value. As surely
as visions lie at the basis of the representation of the book, —
visions which were to the author the bearers of a divine
revelation, — so certainly are the seven visions of our book,
which are artificially presented, executed in colours evidently
borrowed from the study of Old Testament prophecy and our
Jewish apocalyptical writings, and advance in systematic order
(comp. my Recension von Dusterdiech's Commentar in dem
theologischen Literaturblatt von. 1860, Nos. 1, 2), a free

§ 114. THE HISTORICAL BOOKS. 161
literaiy reproduction of what was given the author to behold
on the ground of their revelations of the future. Like every
other doctrinal writing of the New Testament, it can, on that
account, but reproduce the God-given contents with the
stamp of an individual, which shows the special doctrinal
view of the author.
(d) By Schmid and Lutterbeck the Apocalypse is drawn
on, only incidentally, with a view to a comparison with the
representation of the Johannean doctrinal system ; Lechler,
while he too assumes its apostolicity, has first presented
its doctrinal system independently (pp. 199-205), and then
compared it with the Johannean (pp. 228—232 ; comp. van
Oosterzee, § 49). Messner, on the other hand, who does not
hold it to be apostolic (p. 363), has set forth with tolerable
fulness its doctrinal system as the last (pp. 365—381), but he
has in this confined himself almost entirely to the eschatology
and the Christology. The Tubingen school has been the first
to set up a more thorough investigation into the whole
theological character of our book, and to that school it was
the only monument of early apostolic Jewish Christianity
of any consequence (comp. Kostlin in his Joh. Lehrbegriff
(pp. 482-500). Only a writing which in any case arose
before the Pauline period must not be used, with Eeuss
(i. 4), as a source for the oldest Jewish-Christian theology.
Naturally, the Tubingen school finds in it an emphatic
antithesis to Paulinism ; but however often that may be
asserted (comp. yet Immer, pp. 163-169), as little yet are
the otherwise very diverse attempts by Baur (pp. 207—230 ;
comp. on the other hand, Eitschl, pp. 120—122) and Schenkel
(§ 21) to prove it to be considered successful. The indepen
dent representation of the Lehrbegriff der Apocalypse by H.
Gebhardt (Gotha 1873 [translated into English, T. & T. Clark,
Edinburgh, 1878]) rests mainly on the proof of the identity
of the author with that of the other Johannean writings
(comp. my "Eecens." in the Stud. u. Krit. 1874, p. 582 ff.).
§ 114. The Historical Boolcs.
The latest of the documents belonging to this class are the
synoptical Gospels and the Acts of the Apostles (a). Their
VOL. II. l

1.62 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
origini is also conditioned/ to be sure, 'by the circumstances of
the/ time, by < which the - apparent "delay - of the Parousia
threatened to .weaken the faith in the Messiahship - of Jesus;
aud in, the fulfilment of the promise (8). - Their biblical
theological value is conditioned by a critical decision f as to
the literary use of sources and traditional matter made use of,
a decision which may and ought to be carried to some sure
stage (c). Former labourers here offer little help for the
execution of our. taski. because they either- ignore the critical
question, or else settle it in a falsely one-sided way (d). ¦ '
(a) There can be no doubt that the first two Gospels, which
bear. the name of Matthew and Mark; are to be' looked upoa
as witnesses, for early apostolic Jewish Christianity. -Not
only are their authors- acknowledged to have been Jewish
.ChristianSj but the Gospel of Mark rests on a Petrine
tradition; the so-called .Gospel of Matthew on a written
tradition of the Apostle Matthew (comp. $ 11, a, b). If with
these we at the same time include the Gospel of Luke, and
its continuation, the so-called Acts of the Apostles, although
their author was without doubt a Gentile Christian and a
follower of Paul, then would even that find its justification in
the affinity of the former with the two other synoptical Gospels.
But. this affinity rests even on this, that the Gospel of Mark
and the- early apostolic sources of the first Gospelmust have
lain at the basis of the writing of the Gospel, as also were
>other early apostolic sources made use of either directly or
indirectly (§11, c), while similar sources must, according to
§ 35, b, have been at the basis especially of the first part of
the Acts of the Apostles. But a writer who made such
abundant use of early apostolic sources, in spite of his
dependence on Paul, could not be regarded as a representative
of pure Paulinism. Early apostolic and Pauline elements
must ;have become mixed in his doctrinal view, and his
writings would be- distinguished ' from the other documents'
mentioned in this section only in this way, that there is here
undoubtedly a more direct influence of Paulinism ; and that,
even though such is- to be assumed in them, it here forms
not the woof, but the warp of the web of his doctrinal views.
(b). Our synoptical Gospels arose . partly before and partly
after the year 70, the Acts of -the Apostles a little later;

§ 114. THE HISTORICAL BOOKS. 163
they belong therefore chronologically to this period. It is
also very likely that the rise of our Gospel literature is
closely connected with- the circumstances of the time. The
more that the most decisive evidence for Jesus' Messiahship
seemed to be brought into doubt by the apparent delay of the
Parousia (§ 111, a; 112, b; 113, a), all the more ¦: must the'
regard of the Church have been turned back to the historical ¦
life of Jesus, and in it must have sought for those moments
which, even irrespective of His glorious return, set forth
securely the Messianic character of His appearance. A
represeutation, moreover, of Jesus' life could not be given
without reviving the hope of His speedy return by the pro
duction of His prophecy of < the Parousia. If the first two
evangelists have set before themselves specially this task, this
is presented from another- side by the Pauline Luke. We
have seen, § 90, 91, how it was that Paul reconciled the
apparent contradiction of the history of Christianity,: which
found its richest and most significant development on Gentile-
Christian ground, with the promise given to Israel, with
which the earliest form of the hope of the Messianic final
consummation was connected (§ 42, a). As, now, with the
fall of Jerusalem the temporary rejection of Israel had
become . decisive, this apparent - contradiction must have
become glaringly prominent; and it was natural to seek in
the life of Jesus, and in the history of the apostles, those
moments which set forth the transference of Christianity from
the Jews to the Gentiles as a transference ordained of God.
Eegarded from this side, the writings of Luke, which assumed
this task expressly, must have helped to strengthen the
certainty of the Messianic salvation, in spite of the unex
pected form of its development, and thereby to meet any
doubt as to its hoped-for consummation. But the first Gospel
also had apparently already canvassed this task, and, so far as
it was possible in a narrative of the life of Jesus, had sought
to solve it.
(c) The biblical theological value of the historical writings
depends in no respect on the idea ruling in the Tubingen
school, according to which the oldest church had not in them
the viewpoint of original historical documents^ -but, as they.
had sprung from the dogmatic consciousness of the time,

164 EARLY APOSTOLIC DOCTRINE IN POST-PAULINE PERIOD.
conformably to this they modified them ever afresh (comp.
Schwegler, i p. 258). Even if the traditionary matter used
in them was essentially historical, and was regarded as such,
yet even from the selection and grouping of the materials, as
well as from the individual literary reflections on these, the
point of view could in several ways be recognised from which
the author regarded it. So far as we can now trace the use
made of the sources by the authors, it is added that in their
motives for deviating from the sources, where these can he
established, are exhibited the conceptions and views peculiar
to them.1 The matter is more difficult when we are in a
position to ascertain nothing reliable as to the sources,
whether verbal or written, from which the first or third
evangelist has drawn. Then nothing else remains but to
regard the facts, reflections, or sayings of Jesus, contained in
these portions in the form and conception in which they are
received by the individual evangelist, as their special
spiritual possession, and as a moment for the determination
of their doctrinal view, where it does not somehow lie in the
nature of the case that the statements taken from their
sources refer to the views of an earlier period, as does much
in the preliminary history of Luke.2 In this relation the
treatment of the Acts of the Apostles presents the greatest
difficulty, where cautious criticism cannot think of a detailed
1 This is least of all possible with Mark, when, not to speak of the very free
use of single passages from the apostolic sources, the dividing line is not to be
drawn with any certainty throughout between what the author took from
(Petrine) tradition by word of mouth, and what he contributed from his own
conception. On the other hand, the work of Mark can be perfectly traced in
our first and third Gospels, and also the use made of apostolic sources, where
these have been used independently by both. From the analogy of the
doctrinal peculiarities thus gotten on the one hand, and the character of the
apostolic sources on the other hand, further conclusions can then be drawn of
what has been altered or added by one of the two only of what was drawn from
apostolic sources (§ 11, d).
2 The historical question, whether trustworthy traditions from the life and the
lips of Jesus are herein contained, or whether only the ideas of the Church, by
means of the authors regarding Jesus and the utterance of what they looked
upon as the opinion or the command of Christ have been therein embodied,
does not come within the sphere of biblical theology. For it only the facts and
utterances of Jesus, as recorded by the Gospels, or by one of them, are estab
lished by means of the evangelists, as existing in the consciousness of the
Church at the time when the Gospels arose, and as regulation for her doctrinal
development.

§ 114. THE HISTORICAL BOOKS. 165
separation, carried through the whole book, of the accounts
taken from the sources, or directly from eye and ear witnesses,
and of what has been added by Luke (comp. § 35, b).s Yet
not only does the plan and the doctrinal tendency of the Acts
of the Apostles remain full of significance, but enough is to
be found throughout the whole book, which, as the representa
tion of the writer, may be referred directly to his views.
There is much, to be sure, which now seems to be a peculiarity
of Luke's conception, which belonged originally to his sources ;
but inasmuch as he has appropriated them in the way before
us, they may yet be looked on as his spiritual property.
(d) It helps little to the solution of our task when Schmid
and Lechler compare the Gospel of Matthew with the Epistle
of James (comp. Schmid, ii. pp. 133-139 [E. T. 363-368];
Lechler, p. 171); van Oosterzee, Mark and Matthew with
Jude (§ 31); all three, the writings of Luke with Paulinism
(comp. Schmid, pp. 355-366 [E. T. 513-518]; Lechler, pp.
156-158; van Oosterzee, p. 211); and the first of them
compare the two Jewish-Christian Gospels with the doctrinal
system of Peter (ii p. 211 ff. [E. T. 412]). Lutterbeck deals
very thoroughly with the doctrine of the Gospel of Matthew,
as the first stage of the doctrinal system of Peter (pp.
158-169) ; that of the Gospel of Mark, in common with the
Epistles of Peter, as the third stage of it (pp. 182-184), in
a way which corresponds neither with the trustworthiness of
the Gospels nor with the originality of Mark. He is more
cautious in the section about the doctrines of Luke discussed
in the Gospel and the Acts of the Apostles (pp. 238-244).
In complete conformity with his system, Baur, pp. 297-338,
has represented the doctrinal system of the synoptical
Gospels, and of the Acts of the Apostles, as the fourth stage
in the second period, according to which they are treated as
purely doctrinal writings, which have quite freely invented
3 For the representation of the earliest apostolic preaching, and for the
religious life of the early Church, we have made use of this especially in its
first portion, and similarly of many a part in the later sections for the illustra
tion of Pauline doctrine and of life in the Pauline churches. But as even in
the first part much can be distinguished irom the tradition made use of as
belonging to the peculiar conception of Luke, so also the later sections can be
variously used, in order, from the way in which Luke reproduces the words of
his apostle, to find out his conception of Paulinism.

166 THE OLD AND THE NEW COVENANT.
their materials^ in conformity with- -their? doctrinal- tendency,
or have changed them. In complete opposition to this, Eeuss,
in his handling- of the three Gospels (ii. pp. 344-366 '[EvT.
ii. 311-339]),; has occupied himself mainly with the? proof,
•that the supposed . theological party points are not indicated
in our writings, and that. they cannot be put under' the"poiiit
of view of doctrinal writings with a tendency, unless they 'are
to be convicted of self-contradiction.

SECTION I.
THE EPISTLE TO THE HEBREWS.
CHAPTEE I.
THE OLD AND THE NEW COVENANT.
Comp. van den Ham, Doctrina de veteri novoque testamento in ep. ad
Hebraeos ezhibita, 1847.
§ 115. The Imperfection of the Old Covenant.
The. Epistle, to the Hebrews presents the relation of
Judaism and Christianity under the aspect of a New Cove
nant which is to bring the promise given in the Old to
fulfilment (a). Such fulfilment was dependent on the fulfil
lment of the law, >and that even by the pious of the Old
Covenant remained, very imperfect (b), • To meet this want,
to be sure, there, was given the atoning institute of the Old
Covenant, which was to -bring about 'for the members of the
covenant the perfection necessary for obtaining the fulfilment
of the covenant; promise, but it had proved to be defective
and unreal (c). It could only have this one object,, prefigure
tively to set forth as a typical prophecy the perfect atohemetft
of the New Covenant (d). . '
, (a) What Christ proclaimed as the coming. of the kingdom
of God (§ 13, c), what the early apostles as the appearance of

§ 115. THE IMPERFECTION OF THE OLD COVENANT. 167
the Messianic last times* and the perfecting of the theocracy
begun .(§ 40,. a ; 44, a), what Paul as- the fulness of time and
the beginning of the economy of grace (§ 75, a, b), that the
Epistle to the Hebrews so designates, that the first1 'covenant
(viii. 7,- 13, ix. 15) has given place to the covenant recently
made (via: xii. 24), which as to its nature is new (/caivy :
ix. 15), .and as to its continuance is eternal (xiii. 20).1; The
object of this covenant is at last to bring to actual fulfilment
the promise which the Old Covenant was meant to fulfil and
could not. The author points out in particular that the
promised rest of God, which could not be given to the people
of the Old Covenant, is to be looked for now in the New
Covenant (iii. 7-iv. 10), and that all the righteous of the Old
Covenant, even though they may have received the fulfilment
of single promises (vi 15, xi. 33), yet have not obtained the
promise absolutely, i.e. the covenant promise (xi. 39), because,
along with the members of the New Covenant, they were to
attain to the perfection (ver. 40) which the Old Covenant
could not give, and which alone could qualify them for it.
We have therefore in the Gospel, which presents to our view
the fulfilment of the promise, received the same glad tidings
as the people of the Old Covenant (iv. 2, 6) ; and the
aim of the New Covenant is the reception of the covenant
promise of the Old Covenant (ix. 15, x. 36), whose fulfilment
it can bring about, because it alone realizes the conditions
thereto. But this promise was not first given when- the
Sinaitic covenant was set up;2 but this is already the first
1 This view is based on the prophecy in Jer. xxxi. 31 s'q. (viii. 8, x. 16),
which Paul also quotes (Rom. xi. 27) without making more of it; it is also
referred to by Christ in the words of the institution of the Supper (Mark
xiv. 24 ; comp. § 22, c), and it appears in a significant passage in Peter (i. 2 ;
§ 49, c). The covenant is a contract between God and His people ; but, in
conformity with the relation between the two parties, the making of'the covenant
is from God alone (viii. 9, 10). He it is who has given the covenant to His
people, for the fulfilment of which He binds Himself by entering into covenant ;
the covenant and the promise are correlative ideas (ix. 15). But the fact is now
evident that this promise has not been fulfilled in the Old Covenant, and hence
the need of a New Covenant which can actually realize it.
8 As Paul already dates the promise from the time of Abraham (§ 72, d), so
here also the Abrahamic promise is the basis of the Christian hope (vi. 13—18),
oh which account Abraham has in his eye the same goal of hope as the Christian
(Xi. 10, 13-16). Hence one cannot say,' with Rielim, p. 232, that with Paul the
promise was given before the law, but, with our author, after it ; for the passage

168 THE OLD AND THE NEW COVENANT.
step towards the realization of it among the people, who
certainly had not reached and could not reach the goal.
(b) To make the people acceptable to God, and thereby
capable of receiving the covenant promise, there was given
them at the making of the covenant at Sinai the law, and
this, to be sure, according to the teaching of the Palestinian
Jews (comp. § 42, d; 71, c), by the mediation of angels (ii. 2 :
6 Bi dyyeXwv XaXr)9eh Xoyo<;) ; and this law of Moses (x. 28)
was before the ratification of the covenant solemnly read by
him in the presence of all, that they might now on their part
bind themselves to its fulfilment (ix. 1 9 ; Ex. xxiv. 7). The
awful severity of holy obligation which the Jews took upon
themselves in entering the Old Covenant is indicated by the
author, xii. 18-21, by the terrible appearances which accom
panied the giving of the law at Sinai3 Every transgression
of this law was a breach of the covenant, which released God
from His obligation towards the people, and rendered the
fulfilment of the covenant promise impossible.4 But now,
under the Old Covenant, transgressions were constantly occur-
vii. 28 does not refer to the covenant promise, but to the promise of a new
priesthood, which should bring about the realization of the covenant promise.
Certainly the declarations of the early apostles are in accordance with the
thought that the patriarchal promise refers to the final goal looked for by the
Christian Church (§ 43, a).
3 The law, as it belongs to the very essence of the covenant, cannot naturally
be awanting in the new, but it is now written on the heart of the people,
according to the promise of Jeremiah, xxxi. 33 (viii. 10, x. 16). From this
latter view James also starts (§ 52, 6), and it lies in a turn, directed, to be sure,
against the law, at the basis of the Pauline doctrine, according to which the
New Covenant is a spiritual covenant in opposition to the covenant of the law
(§ 87, a). But the thought suggested by that prophecy to the author, that the
defectiveness of the Old Covenant lay in the law's not being yet written on the
heart, is carried no farther in our Epistle ; and hence it must not be brought
forward, as by Riehm, p. 101, as a characteristic of the difference between the
Old and New Covenants as taught in it. For the same reason also the difference
between the Old and New Covenants, expressed by the Pauline contrasts of
letter and spirit, of bondage and freedom, are equally foreign to our Epistle,
even though the latter occurs, but in a different application, in early apostolic
preaching (§ 49, d; 52, 6).
' Also with Paul, law-giving belongs to the essence of the Old Covenant, so
much so that, 2 Cor. iii. 14, the reading of the law is the reading of the Old
Covenant. The Old Covenant is designated, Gal. iv. 24, a covenant of bondage.
But he distinguishes between the legal covenant, made with the nation at Sinai,
and the covenants of promise made with the fathers (Rom. ix. 4 ; Eph. ii. 12).
As he regards the latter as pure acts of grace, which attached no condition to

§ 115. THE IMPERFECTION OF THE OLD COVENANT. 169
ring (ix. 15 : al eVt tj} trpdiTy Bta9ijicri irapaBuo-ei'i), and
even because the fathers continued not in the Old Covenant
(by fulfilling the law), God must promise a New Covenant, if
He would yet fulfil the covenant promise (viii. 9, after Jer.
xxxi. 32). No doubt our Epistle clearly' distinguishes
between sins of weakness and ignorance on the one hand
(dcr9eveia : v. 2, vii. 28 ; comp. iv. 15 ; dyvoripara : ix. 7, v. 2),
as all the righteous even commit them,5 and transgression on
the other, arising from intentional despising of the law (x. 2 8)
and wilful disobedience, which in the Old Covenant incurred
righteous retribution, because the threatening must remain
BeBaio<; (ii. 2 ; comp. x. 28) ; like as the generation which
followed Moses out of Egypt, on account of stiff-necked
disobedience, had to perish in the wilderness, and must not
come to the promised rest (iii. 15-19).6 Only these deadly
sins, therefore, involve a breach of the covenant in the fullest
sense, and every one who commits them remains shut out for
ever from the fulfilment of the covenant promise. But each
transgression of the law hinders the completion of the covenant
the promise, so the law could as little annul the promise as the unfaithfulness
of men could annul the faithfulness of God, which guaranteed the fulfilment of
the promise to the posterity of the fathers (§ 72, d).
5 There were, it is true, lixxioi even in the Old Covenant (comp. xi. 4, x. 38) ;
but they, too, according to xii. 23 (comp. xi. 40), needed yet nXi'mti;. Their
iixxiotvtti (xi. 33), just like that of those who were not under the law (xi. 4, 7,
vii. 2), cannot therefore be regarded as a perfect fulfilment of the law, or as
absolute moral perfection. It is rather, x. 22, presupposed that all the
members of the Old Covenant had an evil conscience, i.e. a conscience of sins
committed (ver. 2), in consequence of which they needed cleansing and perfect
ing (ix. 14, 9). The evnllntis here, just as with Paul, is not men's consciousness
as to their relation to God, as Riehm, p. 676, defines it, but their consciousness
as to the moral qualities of their actions aud dispositions (xiii. 18) ; and that, no
doubt, is determined according to the divine law. The Epistle to the Hebrews,
on the contrary, in reference to hxxiotitn, follows the mode of speech of the
first apostles, in contradistinction to that of Paul (comp. § 65, o).
6 Corresponding to this, the sinful acts of pre-Christian times, so far as they
belong to that category, are designated, just as by Peter (§ 44, c, footnote 5),
negatively rather as 'ipyx nxpx (vi. 1), i.e. as works which have not, as all living
creatures have, a living energy, which ought here to consist in the attainment of
the divine good-pleasure, rather as all dead things, a defiling energy, in this
case defiling the conscience with guilt (ix. 14) ; comp. Pfleiderer, p. 339 [E. T.
ii. 67], who, however, it is true, adds here, " that these works belong to death,
and deliver men over to death, " by which the idea of death is taken in a double
sense, and partly in the sense of spiritual death, which is quite unproved here.
Gess also, p. 448, mixes up this with the right one.

170 THE- OLD AND THE NEW COVENANT.
relationship, because that presupposes a- fellowship- of men
with God, which cannot exist between sinful men and a holy
God; and as the fulfilment of the covenant promise can- take
place only within covenant relationship, this became impossible
to all thejmembers of the Old Covenant by their transgressions-7
(c) As, now, God, even at the setting up of the covenant,
could foresee that transgressions would never cease, to prevent
;the full accomplishment of the covenant relationship, there
was essentially connected with the law of the Old Covenant a
provision, by which transgression was atoned for, and the
defective fulfilment of the law was, as it were, adjusted, at
least so far as the forgiveness of sins was generally possible,
and no sin of wilfulness deserving of death (note b) had been
committed. This institution was- the priesthood and the
institution of sacrifice, by which the people were to he put
into the position of perfection (TeXetWt?), i.e. into that con
dition, perfectly corresponding to the holiness of the divine
covenant, in which the covenant relation could be in its
fullest sense realized.8 If, now, through the Old Testament
7 With the question, how it came about that in the Old Covenant trans
gressions of the law never ceased, our Epistle does not meddle ; there is not
anywhere, in consequence, a word said to trace it to the txp%, as is done by Paul
By its distinction between sins of weakness and sins, of wilfulness, a distinction
we found in Peter (§ 42, 6; 44, c), and in a certain sense even in the teaching of
Jesus (§ 22, 6), it is not to be supposed that all sins in an equal way are to be
regarded as opposition to God- in principle, which brings death (and therewith
the opposite of the promise), as with Paul, who never refers to any sueh
distinction, but rather regards all sins as alike deadly (§ 80, c, footnote 11).
8 In this rule, which, as with Paul, comes to be subordinate to the rule of
life given in the law, the author sees the peculiar weak point of the Old Testa
ment law. Wherever he speaks of the law and its commandments, it is nearly
always the law relating to priests (vii. 5, 16, 18, 19, 28), or the laws relating to
sacrifice (viii. 4, ix. 22, x. 1, 8), along with the rules for sacred worship con
nected therewith (ix. 1 : "iixxmpxarx XxrpiUs), and the regulations about meatsj
drinks, and washings (ix. 10) that are. meant. According to. vii. 11, the whole
legal constitution depends on the priesthood, and with the latter, .the. whole law
is changed (ver. 12) ; according to viii. 6, the priestly action is the. standard for
the perfection of the covenant; for by that alone could the object of the
covenant relation be realized, along with the bringing in of the t?;mW« of the
.members of the covenant, by means of that could ,the Old Covenant becomes
saving institute. Accordingly, that which is to bring about the salvation
promised in the covenant relation is not, as with Paul, the eixxutim, to be
effected by a perfect fulfilling of the law, but the nki'mti;, which, in spite of. an
ever defectivefulfilling of tjie law, is to be effected by the saving institute given
in the law itself.

§ 115. THE IMPERFECTION OF THE OLD COVENANT. 171
priesthood perfection cbuld have been- really attained, there
would naturally have been no need of a New Covenant with a
new priesthood (vii. 11). But, as a matter of fact, the law,
which established this priesthood, brought nothing to perfec
tion (ver. 19), as is clear from this, that all, even the righteous
of the Old Covenant, needed perfecting (xi. 40) ; it is thus
proved to be ineffectual and unprofitable (to auTfj? do-9eve$
tcdi dvaMpeXe?: vii. 18). It set up priests who had infirmity
themselves, and on that account required atonement (vv. 27,
28 ; comp. v. 2, 3) ; it assigned the priesthood to mortal, and
therefore to changing men (vii. 8, 23); while by connecting the
priesthood with fleshly descent, it proved to be but an evToX?)
aapicivri (ver. 1 6). These priests served, to be sure, in the
Holy Place, but only in that made with hands (ix. 11, 24), the
shadowy copy of the true (heavenly) holy place (vv. 23, -24:
rd viroBeiypMTa, t« avrinnra t£>v dXrj0ivS>v ; comp. viii. 5 :
oiTtve? viroBeiypari ical ctkicL XaTpevovcriv), which belongs to
the earthly world (ix. 1 : to dyiov KoapiiKov). These sacrifices
could not effect what they ought to have effected, the TeXeiaxrai
tov XaTpevovTa (ix. 9), as the need of their continual repeti
tion shows (x. 1); the conscience was not purified from the
consciousness of guilt by them (vv. 2, 3), because the blood of
animals could not take away sin (vv. 4, 1 1 ; comp. ix. 1 2) ;
they could only effect Levitical purification, i.e. a KaBapoT^
tjj? ,<ra/j«:o? (ix. 13). They could hence mediate no real
approach to God, as the setting up of a Holy Place separate
from the Holy of Holies itself shows in emblem (ix. 8, 9), and
all the other ordinances also, which had in view Levitical
purity, are only fleshly ordinances (ix. 1 0 : Biicaid>p,aTa
crap/cos), and therefore, in reference to the chief end of the
law, unprofitable (xiii. 9).9
9 Quite similarly with Paul, according to § 66, a, it is a settled point apripri
to the Christian consciousness that righteousness cannot be attained by obedi
ence to the law, because in that case the grace which is given in Christ would
be in vain. But while he seeks the reason of the fact, that the law does not
attain its chief aim in the carnal nature of man (§ 72, a), here it lies rather in
the carnalnature of the law itself. It is thereby no doubt to be considered, that
by the law Paul thinks especially of the rule of life required by it, the Epistle
to the Hebrews of the saving institution provided by it, and that ta.fi in our
Epistle is. never used in the specifically Pauline sense (§ 68, 6), but always of the
.flesh in its, strict sense,1 i.e. the. earthly material matter of the human body
(comp. § 27, a).

172 THE OLD AND THE NEW COVENANT.
(d) If the atoning work of the Old Covenant has not ful
filled its proper purpose, then must it, as the principal part of
the law, have been given for some other purpose.10 But this
purpose can have been nothing else than the shadowy repre
sentation of future things (x. 1 : omd . . . t&v fieXXovTtov
dya9Ssv, oi/c . . . eiKcov twv irpayp,dT(ov), a prophecy in deeds
of the atoning arrangement of the New Covenant. This
typical conception of the holy institutions of Israel, already
hinted at in the teaching of Jesus and the first apostles, is
found also. in the earlier Epistles of Paul (§ 73, e) ; and in the
Epistles of the Imprisonment the expression is used on their
principles, quite reminding us of x. 1 (Col. ii. 17; comp.
§ 105, d). We have not therefore here to do with a Pauline
view, adopted in the Epistle to the Hebrews, but with an
early apostolic view, which Paul no doubt incidentally accepts,
but which is carried to its fullest results only in the Epistle to
the Hebrews.11

§ 116. The Promise of the New Covenant.
The Old Testament itself points to the transitory character
of the law, and of the whole covenant resting on it, while it
presents to view a new one with better promises (a). In
conformity with this, it is the same revelation of God, which is
given in the word of God of the Old Testament as in that of
the New (b). With this corresponds the use our author

o

10 Although, according to § 72, c, Paul, led on by a similar reflection, indicates
another purpose for the law (in his sense) than that apparently lying on the
surface, yet one must not conclude, with Riehm, p. 135, that our author attri
butes to the law of sacrifice a purpose analogous to that of Paul, namely, to keep
alive through the remembrance of sin the need of salvation, and along with that
the longing for a perfect salvation ; for, a. 3, the effect of xtxpitnti; apixpnat
serves only as an evidence of the insufficiency of the Old Testament atonement,
but is not valid as an indication of a higher purpose, and there is elsewhere in
our Epistle no connection with such thoughts.
11 How far this is carried out is made most evident from xiii. 11, 12, when
even such a fact as the burning of bodies offered in sacrifice without the camp is
considered typical. But Judaism is by no means thereby declared to be one
entire unreal shadow, and Christianity to be the real original substance thereof
(Pfleiderer, p. 364 [E. T. ii. 93]), but the former is the preparatory saving
institute, prophetically pointing to the perfect. The essential difference between
this way of regarding the law of worship and that of Philo, Riehm, pp. 256-259,
660-662, has well shown.

§ 116. THE PROMISE OF THE NEW COVENANT. 173
makes of the Scriptures, whose learned method bears traces
of Alexandrian culture (c). On the ground of Old Testament
prophecy, the author sees the time for the abrogation of the
Old Covenant to be already come, if from psedagogic reasons
he announces this for the most part only indirectly (d).
(a) If the first step towards the fulfilment of the promise,
as it was made by the setting up of the covenant at Sinai
(§ 115, a), has not attained its end, then the law then given
can have been but a provisional one (ivToXrj irpodyovo-a),
whose supersession (aTe9rfo-ts) must come finally (vii. 18).
This ivToXt] is now in the first the fleshly commandment,
which sets up the Levitical priesthood (ver. 16) ; but with the
change of the priesthood, which is replaced by another higher
priesthood, the whole law, which constitutes the atoning
institute resting on this priesthood, is at the same time
changed, and therefore in its ancient form abrogated (ver. 12).
But such a new priesthood is already introduced (vii. 21, 28)
by a word of God (Ps. ex. 4), spoken in the Old Covenant, of
course after the giving of the law, and similarly the word
Ps. xL 6-8 sets aside the imperfect offerings of the law
(x. 8, 9).1 As, now, the atoning institute by which the
TeXe/ojo-t? necessary for the complete realization of the cove
nant relation, and for the attainment of the covenant promise,
is to be brought about, is an essential fundamental element
of the covenant (§ 115, c), then with its abrogation the abro
gation of the Old Covenant must at the same time be taken
into view. But this very thing is already indicated in the
prophecy of a New Covenant (viii. 13); for there had been
no room for any such covenant, if the first had been faultless
(ver. 7), i.e. if it had not left the hope, which it had begotten,
unfulfilled at the decisive point. And if there is to be now
a new and a better covenant (comp. vii. 22 : /cpelTTcov
Bia9rjKrj), then must it be confirmed as a valid ordinance on
better promises (viii. 6). But what those better promises are,
1 The provisional character of the law depending on this atoning institute is
therewith confirmed ; all its fleshly ordinances are imposed only till the time
when the promised improvement shall come (ix. 10). Paul also testifies to the
transitory character of the law (§ 72, c), only our Epistle does not more closely
coincide with him, as there the law, with its works, gives place to justifying
righteousness ; here, the law, with its atonement, makes way for tho new atone
ment given in Christ.

174 THE OLD AND: THE NEW COVENANT.
the prophecy of Jeremiah (xxxi. 81-34); quoted in vv. 8-12,
tells us; the New Covenant promises! the law- written! on the-
heart (§115,6, footnote 3), the knowledge' of God become
general, and the complete forgiveness of sins. As, now,it;was'
to the author the- chief defect of the Old Covenant that dis
saving institute could not bring: about a ML forgiveness of
sins, so the. third promise is <¦ to him above alL-else of
importance.2 "¦ ¦ ; '
(b) That there is really in the Old Covenant a prophecy.
both of the salvation; given directly in the New, and of the
salvation waiting it's full realization in it, lies in the-: identity
of the revelation of God in the Old and New Covenants.'- In
the Old-Covenant, God has often and. in many ways spoken to
the fathers in the prophets; as His organs (i. 1), as now -in the
Son; and, according to ii. 2—4, the word of the law is just as
inviolably stedfast fjSe)3oto?), as that spoken by Jesus and His.
ear- witnesses was confirmed: (iBeBamdrj) by signs;3 The
revelation of God !m > the Son is, to be sure, the ; last and;
highest, and it demands most stringently a hearing and a
reception, because it offers to men :the' highest salvation; But
as to its nature, the New Testament revelation is, quite as
2 In fact, the setting up of the new perfect priesthood already promised in the
Old Testament:(vii.'-'11-17) is also designated (ver. 19) as the introduction of a
bettor hope, i.e. of the real atonement.to be hoped for by. it, not merely typical ;
aud thus, with the introduction of the new offering promised by it (x. 5-9), there
is given the certainty of the complete forgiveness of sins to be looked for in the
New Covenant (vv.' 17, 18). It is therefore, to be sure, to be noticed that the
New Covenant has better promises, only in so far as in it a more complete realiza*
tion is promised, of what was sought for in the Old Covenant by its atoning
institute, that thus it has to do only with the same promises which refer to the
setting up of the New Covenant relation itself, and which are therefore directly
fulfilled by the introduction of that New Covenant. But the covenant pro
mise itself remains. quite, the same in the. New Covenant as in the Old (§ 115, a)r
because it is just it which is fulfilled in the former.
3 One must not say that to the New Testament word of revelation a higher
authority is asoribed (Riehm, p. 82) ; for if the despising of Christ is reckoned
more culpable than the despising of Moses, this is. made to depend, not on the
higher authority of His words, but on the richer gifts which are received from
Him, which hence make the despising all the more culpable, — a thought which
is implied also in the passage ii. 2-4, where those gifts are expressly designated
as the deliverance .announced- in the words of Jesus and His apostles. Also the
way in which Riehm seeks to infer, from xii. 25, that the divine revelations
bore in the Old Covenant an earthly, as they bear in the New a heavenly
character, as the-former- announce the will of God specially modified by the
earthly relations of a definite period (pp. 94-97), introduces a true but irrelevant

§ 11C. THE PROMISE OF THE NEW COVENANT. 175
with Paul and Peter (§ 89, a; 46, a), just such a word of
God as God' had spoken in the Old Testament (xiii. 7 : 6 Xoyo<;
tov ©eov; vi 5:- ©eov pjj/wi; v. 12 : t« Xoyia tov ©eov).
Conversely, the latter retains ' its inviolable validity in the
New Covenant. Even to us, even to Christians (comp.
§ 73, a), God i speaks exclusively by the word of the Old
Testament (xii 5) ; and the living arid effectual word of God,
which, for the purpose of warning the readers, is described
(iv. 12) as surely executing the judgments threatened in it,
and as judging the innermost heart of men, is from the con
nection a word from the Old Testament Psalms.
(c) Because God Himself speaks in the Old Testament, the
New Testament citations, which, moreover, are quite prepon^
deratingly taken from the Book of Psalms, are introduced),
deviating from Paul's way (§ 74, a), mostly as spoken directly
by God (i 5, 13, and often), even when they appear in their
original connection to have been spoken not by God, and even
when the words are in the third person about God (i 6,7, 8 ;
iv. 4, 7, vii. 21, x. 30).4 In others the author proceeds as
Paul does, quite disregarding the connection and the historical
reference of the particular passages (§ 74, c) in his use of
thought into the passage, which simply puts God speaking from Sinai by earthly
messengers in opposition to God speaking from heaven, and announcing the
atonement perfected by the New Testament Mediator (ver. 24), — an atonement
in which we, along with all the pious of the Old Covenant, share (vv. 22, 23).
Also the voXupotpZ; xx) ToXurp'oTu; (i. 1) seems rather to express the riches and
fulness of the divine revelation, than the defect of all prophecy so spiritedly set
forth by Riehm, pp. 90-92, as appearing in fragments, and therefore in different
parts and forms.
* There occur about seventeen quotations from the Psalms and a few from the
Pentateuch, two from Isaiah and Jeremiah, and one each from Habakkuk,
Haggai, and the Proverbs. If, iii. 7, ix. 8, x. 15, the Holy Ghost appears as
the speaker, it is thereby only meant that God by His Spirit speaks in the
sacred writers (comp. § 46, a), as elsewhere these passages are brought forward
as the words of God (comp. iv. 3, 5, 7, 8, viii. 8, 13). Only in ii. 6 is a passage
from the Psalms (viii. 5) brought forward with the indefinite formula, inftxpripxro
xoi n; xiyut, because there God is Himself addressed ; and in iv. 7 David
is designated as the medium of revelation (i. 1) by the words i» Axuii xiyut, as
the author-, following the superscription of the LXX., regarded him as the
author of Psalm xcv., because there the point of time of an utterance in
it was of importance. Where- Christ appears as , the speaker (ii. 11, 12, 18,
x. 5, 8, 9), He is really, according to direct Messianic interpretation, regarded
as the speaker in those passages, as in xii. 21, ix. 20, where He has not to
do specially with Scripture quotations, but with words of Moses which the
Scriptures record.

176 THE OLD AND THE NEW COVENANT.
Scripture, on the supposition that the Scriptures generally,
where the text to any extent allows it, prophesy directly of
Messiah ; and so he indicates passages as directly Messianic in
which the Messianic lies in the highest degree indirectly or
typically (i 5, 8, 9, 13, ii. 6 ff., v. 6, x. 5), even where the
Old Testament passages undoubtedly treat of Jehovah (i 6,
10-12), or where only the phraseology of the LXX.6 suggests
such a reference (i 6, x. 5, 37), and he makes Christ Himself
speak in the passages cited, ii. 11-13, x. 5-7. But as Peter,
according to § 39, a, b, had incidentally sought to prove that
Old Testament passages could be understood only of the
Messiah, so our author seeks expressly, iv. 6-9, to show, that
the passage about the rest of God (Ps. xcv. 11) cannot refer
to the rest in the land of Canaan, and, xi. 13-16, that the
complaint of the patriarchs as to their being foreigners must
refer to the heavenly fatherland. We would not therefore
in this see, with Eiehm, p. 261, the forced method of the use
of Scripture akin to that of Philo. But there is involved,
perhaps, this amount of truth, that the passages brought
forward by him with such painstaking care as to give to their
citation a literary dash, are pressed by the author for his
argument to the uttermost (ii. 6-9, iii. 7-iv. 10), and that in
particular, vii. 1-25, he regards as significant what the
Scripture says of Melchisedec, and what it does not say (ver. 3).
5 The author follows, to be sure, and so far he differs from Paul (§ 74, b), so
exclusively the LXX., that he betrays scarce any knowledge of the original
text, and adopts that translation even with its errors and additions (i. 7, ii. 7,
x. 38, xii. 5, 6, 15 ; comp. i. 6, xii. 21) ; he even grounds his arguments on texts
wrongly translated (x. 5-10, xii. 26, 27), where, moreover, he apparently cites
the text lying before him, agreeing most nearly with our Codex Alexandriuus,
with varying exactness, as Paul does (comp. Bleek, der Brief an die Hebriier,
Berlin 1828, i. p. 368).
6 The manner in which, in this section, what the Scriptures say of Melchi
sedec is regarded not as a historical account, but as a typical prophecy exclu
sively, which has its special significance for the Christian present, is peculiar
(comp. Rom. iv. 23, 24, and therewith § 73, c). It is an analogous instance when,
ix. 8, in an institution of the law regard is had to what the Holy Ghost (who
caused it to be recorded) wished to be thereby signified, whereby, as with Paul
(§ 73, a), the present readers of the Scriptures and not the former are considered
to have been mainly in the eye of the Spirit. On the other hand, there nowhere
occurs any instance of proper allegorizing, as there is even in Paul (§ 73, b) ;
the typological value of Melchisedec being ready to hand through Ps. ex. The
characters of the former times are brought forward in chap. xi. not as types, but
only as examples by way of exhortation.

§ IM. THE PROMISE OF THE NEW COVENANT. 177
(d) The author apparently avoids saying explicitly that
the period which prophecy has in view for the transitional
duration of the Old Testament institution of atonement is
past. But there can be no doubt that in the opinion of the
author it is past. The rules of worship of the Old Covenant
for him belong to the past (ix. 1 : elxev) ; the time when the
Holy Place yet stood is a past time (ix. 8 ; comp. x. 19); with
the entrance of complete forgiveness of sins the sin-offering
has ceased (x. 18; comp. ver. 9 : dvaipei to irpanov) ; and the
thankoffering, which is well-pleasing to God, is no longer that
of the Old Testament (xiii. 15, 16).7 The exhortation of the
Epistle culminates in the demand to abandon fellowship in
the worship of the Old Testament (xiii. 13; comp. § 111, a),
and he suitably presupposes that the Levitical worship has
lost every claim upon his readers, since also the author aims
at this throughout the rest of the Epistle, indirectly rather, by
leading his readers over to the conviction of the complete
sufficiency of the Christian institution. But the author
scarcely considers the abrogation of the law to be confined to
the offering of sacrifice, as Eitschl, p. 163, supposes; as even
the ordinances mentioned ix. 10 were imposed but to the
time of reformation, which doubtless has already begun, and
makes the continuance of them useless (xiii. 9).8
7 It is therefore quite a mistake, when Baur, p. 248, following Schwegler,
asserts that the Levitical worship is to continue till the Parousia as an integral
element, not indeed of perfect Christianity, but of that which presently exists.
The passage viii. 13 can prove nothing of the sort, as the word of God, which
has declared the first covenant to be so old that it is ready to vanish, i.e. to be
abrogated, was spoken even by an Old Testament prophet ; it cannot therefore
be denied that it is now yet nearer the vanishing.
8 To be sure, the range of the statement, that with the change of the priest
hood there is a change of the whole law (vii. 12), cannot be measured, with
perfect accuracy, inasmuch as the word topic; usually in our Epistle designates
the law, in so far as it set up an atoning institute (§ 115, c, footnote 8). But
not without a purpose is that stated so generally. The considerations on which
Paul ever asks the Jewish Christians to abide by the law (§ 87, 6) have fallen
away from the historical horizon of our author (§ 111, a), and in proportion as
any dependence on the ancient law has become dangerous for the readers, must
the complete dissolution of that be indicated, to which nothing in principle
stands in the way.

VOL. II. M

178 THE OLD AND THE NEW COVENANT.
§ 117. Tlie Realization of the New Covenant.
The salvation given in the New Covenant appears through
out as intended for the people of the Old Covenant (a). But
only believing Israel has a share in the New Covenant, as
those Israelites who abide in unbelief fall under the righteous
punishment of their apostasy (b). This sifting had to occur,
as along with the perfect sacrifice and the setting up of the
New Covenant, the Messianic perfect time had come (c). The
perfected salvation promised is yet future, to be sure ; but as it
is guaranteed by the introduction of the New Covenant, to the
Christian consciousness it seems to be already present (d).
(a) The people of Israel, with whom God made the Old
Covenant at Sinai, are designated at times the people simply
(vii. 5, 11, 27: Xa6<}), at other times the people of God
(xi. 25), and they are at the same time the receivers of the
blessings of the New Covenant. The perfect high priest
atones for and sanctifies the people (ii. 17, xiii. 12; comp.
ii. 11); to the people of God the promise of the Sabbath rest
remains in reserve (iv. 9) ; and that we are not thereby in any
way to think of a newly elected people of God, is clear from
ii. 16, according to which Christ takes hold of the aveppa
'ABpadp,. This view is not explained by the consideration
that the author is writing to Jewish - Christian readers,
because, as a matter of fact, the Christian Church in his day
was already composed of more heathen than Jews, but only
by this consideration, that he regards the people of the Old
Covenant as in principle the proper subjects of the Church of
the New Testament. We stand here quite on the ground of
the early apostolic view (§ 42, 44), according to which the
people of Israel are regarded as, in the first place, the proper
receivers of the Messianic salvation. This view follows of
itself from the conception of the Messianic salvation as
belonging to the New Covenant (§ 115, a), promised in the
first place, indeed, to the people of the Old Covenant, and
partly realized in the promise given to them, and partly yet
to be realized. According to ix. 15, the called are evidently
the members of the Old Covenant ; for in order that they
may receive the promise of the eternal >cXr,povopia, there is
provided in the New Covenant a deliverance from the trans-

§ 117. THE REALIZATION OF THE NEW COVENANT. 179
gressions committed during the old. Just so the KXtfpovopot
tj}? iirayye\la<s, to whom God has even in Abraham's time
ratified by an oath (vi. 17) His unchangeable purpose, are all
the descendants of Abraham, whether they live under the Old
or under the New Covenants. If Christ has Himself prepared
the house of the Old Testament theocracy (iii. 3), then must
it from the beginning have been established with reference to
the final salvation to be brought in by Him; and if the
sufferings of the Old Testament people of God are to be
regarded as the reproach of Christ (xi. 26), then not only is
it implied that the latter is injured in the former, but from
the connection this also, that in the founder of the theocracy
rests the security also of its completion — a completion which
must change all the sufferings of the people of God into
glory. (b) It is clear from vi. 12, that the attainment of the
promise by the members of the covenant even now, as § 115, b,
depends on a condition, that therefore not the people of Israel
as such, but in so far as they fulfil their covenant duties,
attain to the salvation preserved and guaranteed in the New
Covenant, just as with Peter (§ 44, a). The Old Testament
people of God form even already the household of God (ot/cos
©eov; comp. § 109, b, footnote 3), in Which Moses acted as
a 9epdira>v (iii. 2-5). Even yet that very Israel constituted
that house of God, to which the author and his readers
belonged (ver. 6 : ov oikos io-pev ripieh), but only on the
supposition that they hold fast the hope of the people of God
(idv . . . KaTao-x<t>piev) ; and that, as we shall see, is the
specific Old Testament duty, which only believing Israel had
discharged. And so it is not Israel as a nation, but believing
Israel, which forms the Messianic Church. All the members
of the Old Covenant people are, to be sure, called to the
attainment of the promise (ix. 15), but those only, who con
fess Jesus as the Apostle of God and the High Priest (comp.
iv. 14), are really partakers of the heavenly calling (iii. I).1
It follows of itself, that all Israel remaining in unbelief are
1 The xXtiti; ivtovpaws reminds one of the i xtu xX'Uti;, Phil. iii. 14. In
other respects, the want of the idea of election shows that we have not here to
do with the technical Pauline idea of calling (comp. § 88, d), but with the Old
Testament Petrine (§ 45, b, footnote 2).

180 THE OLD AND THE NEW COVENANT.
shut out from the fellowship of this family of God, as Peter
already teaches (§ 42, b ; 44, c). The unbelieving are hence
spoken of, iii. 12, as falling away from the living God, and,
xii. 15, 16, the falling away from Christ is characterized by
an Old Testament expression (comp. Deut. xxix. 18, and the
ordinary designation of idolatry as fornication) as a relapse
into idolatry, for which, as for all sins of wilfulness, expulsion
from the nation was inflicted (comp. § 115, b ; Num. xv. 30).
Unbelieving Israel had no more a share in the sin-offering of
the New Covenant, and therefore no share in the covenant
itself, and in the promise, whose fulfilment it realizes (xiii,
10-12), and therefore it was fitting that there should be a
complete separation of the believers in Israel from them
(ver. 1 3). But it is clear as day, that the author, who strives
to deliver the Jewish Christians from the bonds of fellowship
with their countrymen, both in national matters and in
worship, could not have refused to the Gentiles participation
in the salvation provided in Christ, or that he could not have
bound them to receive the law, i.e. to pass over into Judaism.8
(e) The reason why not Israel as a whole, but only the
believing portion, has a share in the salvation of the New
Covenant, lies in this, that the Messianic fulness of times has
come, as the early apostolic preaching has already announced
(§ 40, a), and that all the prophets had prophesied of a
sifting for that time, in consequence of which only a portion
of the people would be actually partakers in the Messianic
2 The passage ii. 9 (comp. ver. 15), to be sure, according to the circle of
thought in our Epistle, only states, in the first place, that Christ has tasted
death for each one, who belongs to the seed of Abraham (ver. 16), and from
v. 9 one might with the greatest probability draw the conclusion, that if
Christ has become an author of eternal salvation for all who fulfil the condition
there presented, there is thereby implied indirectly the exclusion of every
national or legal condition, although, looking at the context, any such conse
quence is not in view. But that the author has acknowledged the complete
justification of Gentile Christians cannot be doubted, unless one ventures to
question the statements so carefully put and quoted in note a, as Gess, p. 478.
How, in the opinion of the author, participation by Gentiles in the salvation of
the Old Testament people was brought about, on that point our Epistle gives no
hint. At a time when the preponderating majority of Christians already con
sisted of those who had once been heathens, he can scarcely longer consider
them as being sprung from the original stock of the Church, as Peter does,
§ 44, d ; he must rather have regarded them, as James does, § 43, c, as a New
Covenant people called alongside the old people of God.

§ 117. THE REALIZATION OF THE NEW COVENANT. 181
salvation (comp. § 42, c; 91, b). God has spoken to us in
His Son at the end (eV eo-^aTov) of these days (i. 1), i.e. the
days of the pre-Messianic age (6 amv ovto<;), and at the end
of the period belonging thereto (eVi avvTeXela t&v alcovcov)
is the perfect sacrifice offered which really takes away sin
(ix. 26). But with the obtaining of a completely valid
forgiveness of sin, according to § 116, a, is fulfilled the
promise, which refers to the setting up of a New Covenant,
and with the promise the times of reformation have come
(ix. 10: icaipb<} Biop0d>o-ew), which in place of the typical
atoning institution puts the real, and in place of the imperfect
of the Old Covenant puts the perfect of the New. The
sacrificial death of Christ forms, therefore, the dividing point
of the two ages; with Him the Messianic age (6 alav peXXtov)
has for the Christians come.8 They have already tasted its
powers (vi. 5) ; they have already received its blessings
(ix. 11, x. 1 : Ta p,eXXovTa dya9d), i.e. those promised at the
entrance of the New Covenant, and which are connected with
the oiKovp,evr) p.eXXovcra, which is subject to Christ (ii. 5).4
(d) Although with the fulfilment of the promise, explained
§ 116, a, the Messianic time has come, the members of the
New Covenant even yet wait the fulfilment of the proper
covenant promise, and in so far Messianic perfection is for
them even yet future.6 This final consummation is evident
3 The Messianic age has already come, according to Peter also (§ 40, a ; 48, a).
But there is, according to Riehm, p. 248, a more specific reference in our Epistle
to the doctrine of the two ages of later Judaism (comp. § 67, a), which is foreign
to Philo, the end of the pre-Messianic (i. 1) being distinguished from the
beginning of the Messianic. But if the Christian present is already the tuut
piixxat, then the time of the Old Covenant may be quite properly designated the
xxipo; ititTtixas (ix. 9), although the latter time, in which the tabernacle still
stood, is to the Christian consciousness a past time, according to § 116, d.
With the Philonic doctrine of the archetypal heavenly world, which Pfleiderer,
p. 329 [E. T. ii. 56], introduces, this view has nothing whatever to do.
* The righteous of the Old Covenant also can only share in the salvation of
this time in so far as they are perfected by the sacrifice of the New Covenant
(xi. 39, 40 ; comp. xii. 23), as, according to ix. 26, that sacrifice has a retro
spective efficacy, and thus they become members of the New Covenant. There
is thus here the same thought involved as in Peter, where the salvation provided
in Christ has to be offered to all the dead ere the decision as to condemnation
and deliverance at the last judgment can be given (§ 50, d).
4 Quite as we found in Peter, from the beginning of the Messianic consum
mation (§ 44, 45), which has already been fulfilled by the appearance of Messiah
(§ 48, 49), is quite distinct the goal of that consummation, which yet remains as

182 THE OLD AND THE NEW COVENANT.
in the passage xiii.! 14 (ttjv pueXXovaav TtoXiv iiri^Tovpev,
comp. xi. 10, 16), according to an idea familiar in the native
Judaeo-Palestinian theology (comp. Eiehm, p. 248), and there
fore not Philonic (comp. Pfleiderer, p. 328 [E. T. ii. 55]); an idea
which Paul has already stripped of its apocalyptic meaning,
and has stamped as the expression for the ideal Israel (Gal.
iv.; 26; comp. § 90, c), but which originally includes the
presupposition, that Israel as a people is regarded as the
Church of the last time (§ 42, c), as the heavenly Jerusalem.
But it is peculiar to our author, that, according to xii 22,
Christians are already come to Mount Zion, and to the city of
the living God lying about it, the heavenly Jerusalem, while
unbelieving Israel similarly are still gathered about Mount
Sinai (vv. 18-21). In this way of looking at it there is
expressed that interpenetrating of the present and the future,
the ideal and the actual, which is involved even in the
teaching of Jesus about the kingdom of God (§ 15, c), which
is expressed by Peter in his hope anticipating the future
(§ 51, c), and is simply hinted at by Paul in his earlier
Epistles (§ 96, b), and appears in fuller completeness in the
Epistles of the Imprisonment (§ 104, d). Because that final
consummation is completely secured by the introduction of
the New Covenant, it appears ideally as already present.
Yes, one is reminded at once of the origin of that idea in the
teaching of Jesus about the kingdom of God, if Christians are,
according to xii. 28, already in idea to receive the BacriXela
dadXevTO?, although that kingdom can only really come into
existence when the shaking of the heaven and the earth
prophesied by Haggai (ii. 7) has come ; while the kingdom of
the Old Covenant people, inaugurated by a simple shaking of
the earth (Ex. xix. 18), is characterized in the same prophecy
as passing away (vv. 26, 27).
the object of Christian hope (§ 50). Just so, on the one hand, is the scriptural
promise with Paul realized in the fulness of the time (§ 73, 75), and on the
other the promise given to Israel remains to be still the object of Christian
hope (§ 97, d).

§ 118. THE MESSIAH AS SON. 183
CHAPTEE II.
THE HIGH PRIEST OF THE NEW COVENANT.
Comp. Moll, Christologia in ep. ad Hebr. scripta proposita,
Halle, 1854, 1855, 1859.
§ 118. The Messiah as Son.
Jesus has been exalted to the godlike Messianic dominion
of the world, because He was the Son of God (a). But the
name Son of God designates in itself for our author a super
human, eternal, Divine Being (b). But this Being can be but
as the effulgence of the divine glory, in which the Divine
Being has perfectly stamped Himself (c). But the Son has
become the Messianic ruler of the world only, because He is
the self-efficacious creator of the world, and sustains the world
by the word of His almighty power, as He has also prepared
the house of the Old Testament theocracy (d).
(a) The author of our Epistle was not one of the eye
witnesses of the life of Jesus, neither was he thought worthy
of a special appearance of the exalted Christ, as Paul was ;
but what he knows of Him he has received from eye-witnesses
as opportunity was given (ii. 3). But these eye-witnesses
proclaimed to him, according to § 39, 50, Jesus as brought
again from the dead (xiii. 20), the divine Lord exalted to
heaven (iv. 14, vi 20), who now, in conformity with Ps. ex. 1
(i. 13), sits at the right hand of God (i. 3, viii. 1, xii. 2), i.e.
shares His honour and dominion of the world (§ 19, c). He
therefore applies an Old Testament passage directly to Christ
(i 10-12 ; comp. Ps. cii. 26—28), which refers to the icvpios-
Jehovah, and praises Him as the unchangeable (comp. xiii. 8),
just as Peter (§ 39, c; 50, a) and Paul (§ 76, b) do. Yes,
even when he looks at the earthly life of Jesus, He appears
to him in the light of this His exaltation as our Lord (vii. 14,
xiii. 20), or as the Lord simply (ii. 3).1 But in His exaltar
1 -It points back to the earliest proclamation of Jesus, when Christ is designated
by His earthly historical name as 'Utou;, even ten times, i.e. quite as often as in
the whole collected Epistles of Paul together. Along with this, XpitTof(iii. 6,

184 THE HIGH PRIEST OF THE NEW COVENANT.
tation He is, without more ado, addressed as 6 @eo? (i. 8, 9) ;
and this, in any case, goes beyond Eom. ix. 5, as He is also
praised (xiii. 21) by a doxology. Through this His exaltation
to divine dignity, such as Messiah alone can attain to, it is
established that He is none other than the Son of God, i.e. the
agent chosen of God, according to prophecy, for the completing
of all the divine purposes of redemption. The substance of
the confession, therefore, which all Jews who believe on the
Messiah are to hold fast, is : 'I^crov? 6 vlbs tov ©eov (iv. 14).
As Son He was the last and the greatest of God's messengers
(comp. § 13, c), in whom God has spoken to His people at
the end of the pre-Messianic age (i. 1), and who on that
account is confessed by the Christian Church as the Sent of
God (iii. 1 : 6 diroaToXo<; . . . t?}? 6po\oyia<; r'/pcov). As Son,
He is set over the house of the theocracy as Lord (iii. 6), in
which Moses was but a servant (ver. 5) ; even the olicovp,evri
peXXovaa is put under Him (ii. 5), and He is made by God
heir of all (i. 2), while the Father has entrusted to Him
divine power and lordship in the everlasting Messianic
kingdom (ver. 8).2
(6) If Jesus, as the Son, has been exalted to the godlike
dominion of the world, it would readily enough occur to the
author, learned as he was in the Scriptures, who searched the
Old Testament not for its original meaning, but who sought
in it the pre-intimations of his own Christian thoughts (comp.
§ 116, c), to reflect in this way, that the name of Son, which
Jesus had already received in the Old Testament as a name
peculiar to Himself (i. 4),3 in that there the Messiah is desig-
ix. 11), or more frequently S Xpitro; (iii. 14, v. 5, vi. 1, ix. 14, 24, 28, xi. 26),
appears quite as a nomen proprium, as it does already iu Peter (§ 48, a) and in
Paul (§ 76, a), and x. 10, xiii. 8, 21, 'Intov; Xpitro;, which we find, besides, in
Paul and Peter and James (§ 52, c, footnote 4), but never the specifically Pauline
Xpitros 'intovs. In Old Testament citations and in words of the author's own
xvpio; appears, seldomer i xipios (viii. 2, 11, xii. 14), often as a divine name. But
only in xiii. 20 is I xipios kjiut connected with the name of Jesus.
2 If, therefore, the punishment of death has been appointed even for despising
the law of Moses, there is a yet more terrible punishment appointed for despising
the Son of God (x. 28, 29 ; comp. vi. 6). With Paul also, Christ is put into the
full dignity of sonship just by His exaltation ; yet he designates as the inheritance
which the Son receives from the Father, not so much the Messianic lordship, as
rather the divine glory, to a share of which he has been admitted (§ 77, 6, d).
* One may doubt whether the author has reflected on this, that Israel collec
tively, «i the Old Testament, is designated as Son. But this can to no extent

§ 118. THE MESSIAH AS SON. 185
nated simply as the Son (Ps. ii. 7 ; 2 Sam. vii. 14; comp.
i. 5, v. 5), must designate the specific nature of Jesus, in
virtue of which He has attained to this peerless pre-eminence.
The word mos, without the article, has therefore already
become for Him quite a nomen proprium (i 1, iii. 6, v. 8,
vii. 28), or, to speak more accurately, it has come to be the
specific designation of the nature of a peerless person. If,
now (vii. 28), the Son appointed to be a priest is put in
opposition to men appointed to be priests, and by icaltrep eov
wws (v. 8) the human learning of obedience is indicated as
something essentially foreign to His nature, it is made very
clear, that to the author this name, as such, designated a
superhuman Being, a thing Beyschlag seeks in vain to deny
(p. 179). He appears thereby, in the first place, as a fellow
of the angels (i. 9 : ol /teTo^ot airov), who also are super
human beings ; but the peerless name of Son simply, which is
given Him as the Eirst-born,4 designates His nature as simply
elevated above that of the angels (vv. 4, 5). If, that is to
say, according to vii 3, Melchisedec is made like to the Son
of God in this, that he — namely, in the typical prophetic
representation of the Old Testament (§ 116, c) — had neither
beginning of days nor end of life, then the name of Son
designates a nature without beginning — eternal, and therefore
weaken the peerless significance of this name given to Jesus, as that name is
never there applied to a single person. The passages in which the theocratic
king is so designated, refer, according to his interpretation, directly to Messiah ;
the passage Prov. iii. 11 was spoken to Christians (xii. 5), who only in a
derivative sense are sons of God (ii. 10).
* The angels, to be sure, are also designated in the Scriptures as sons of God
(comp. § 17, 6). But if this happens Deut. xxxii. 43 (at least according to the
Codex Alexandrinus of the LXX., with which the Septuagint text used by our
author elsewhere agrees), our author, when he introduces the passage, puts
intentionally iu place of it (i. 6) xyyiXoi Bsov, and he, moreover, designates the
Son, who is to be worshipped by them as the orparoroxos, and that accordingly
does not refer to His relation to the whole creation (Riehm, p. 292), or to the
human sons of God (Beyschlag, p. 180), but to HLs relation to those other sons of
God. According to Jewish ideas, the whole personal possession of the father
passes over to the first-born alone. The First-born of the sons of God has therefore
received from the Father a nature which, in a peerless way, is exalted above
theirs, and is like that of the Father. Perhaps that is even expressed in tha
xixXnpot'ofinxtt (i. 4), if thereby the name of Son, which designates His nature,
is here designated as His inheritance. Against the absurdity of referring tha
name of Son even here throughout to His supernatural generation (von Hofm.),
Gess (p. 441 f.) has instituted a superfluous polemic.

186 THE HIGH PRIEST OF THE NEW COVENANT.
divine. : For the author it is no longer, as elsewhere in the
Old and New Testaments, the designation of a peculiar
relation of love to God, but the application of the idea of Son
to the ethical similarity of nature to God (§ 21, e, footnote 1 ;
§ 83, d), which also occurs elsewhere in the New Testament,
gets here a metaphysical turn, and he makes the name of Son
to be. the designation of the nature of an eternal, divine
person, who, on account of this His peerless nature, exalted
far above the angels, is appointed to be the Messiah, ie. to be
God's servant, to bring in the Messianic perfection, and to be
Lord of the perfected theocracy in the Messianic era.5
(c) To be sure, if this interpretation of the name Son per se
was not suggested to him by the Old Testament, the author
has rather imported what was given in the historical appear
ance of Messiah into the prophecy about Him, as it happens-
throughout on the supposition of a directly Messianic propheey.!
Inasmuch as by the exaltation of Jesus to a share in a position
of divine dignity, it was proved to him, that the person of the
Eedeemer was through His peerless nature capable of such
dignity, he sought in the Old Testament name of Son for the
Messiah an indication of such a nature.6 This reasoning back-
5 From this it follows that God cannot be designated (iii. 2) as the creator of
Jesus (comp. however, Messner, p. 298), but only as He who made Jesus to be
the xirotroXo; xx) xp%lipiv; rrt; opioXoyla; tipcajt (ver. 1 ; comp. Gess, p. 444), and
that, in the repeated quotation of Ps. ii. 7 (i. 5, v. 5), no one fixed point in His
earthly history can be had in view, when God begot Him to be the Son. From
the connection with i. 6, it could not have been at His haptism (Beyschlag,
p, 181), nor at His incarnation, but only at the time when God by prophecy first
introduced Him into the world as the Son raised above the angels (ver. 4).
These words would in each interpretation stand in sharpest contradiction with
vii. 3, and for this point of the prophetic word there is kept in view as little
any definite reference, as for the future in the passage from Samuel, on which '
Beyschlag, p. 180, relies. This, therefore, is also specially clear, that the idea of a
generation of the Son of God is one strange to our author throughout To be
sure, the il Ui; ¦xi.tri; (ii. 11) has usually been understood as that both Christ
and Christians had their origin from God (comp. moreover, Riehm, p. 366 ;
Beyschlag, p. 187). But since, in what follows, the relation of oneness on the
part of Christ with His brethren (vv. 12, 13) is expressly referred to consan
guinity (ver. 14), and this with the seed of Abraham (ver. 16), for whom He
interests Himself as their brother (ver. 17), then ver. 11, if it is not to be torn
quite away from the context, can refer only to common descent from Abraham
(oomp. Gess, p. 428). To this it has to be added, that elsewhere also the idea of
a. generation of sons of God, who are on that account led to glory (ver. 10), is
an idea entirely foreign to our Epistle.
• The current supposition, that the idea of an eternal divine nature of the Son

§ 118. THE MESSIAH AS SON. l37
wards from the Messianic exaltation of Jesus to the original
nature of Him, whom God made to be Messiah, lies very
evidently at the basis of the weighty christological statements
of our author (i. 3). That is to say, the subject of this
relative sentence is not a pre-existent divine intermediate
Being, like the Logos, but the Son, in whom God has spoken
at the end of the pre-Messianic age (ver. 1), i.e. He who in
His historical manifestation was chosen to be the Messiah,
who, after He had finished His work (&?... ica8apio-p,bv
iroiT]o-dp,evo<i), has sat down at the right hand of the Majesty.
The reason for these statements about the final, exaltation of
the Son is now to be given by means of an inserted participial
clause, forasmuch as it is clear from it, how the original
nature of Him must have existed, who could be exalted to a
position of such divine honour. That is to say, He must be
regarded, on the one hand, as a perfectly Divine Being ; and yet,
on the other hand, He must be so regarded, that no prejudice
be given thereby to Monotheism. But this can be the case
only if the Son, as respects His original nature, can be so
regarded, that the splendour streaming out from the divine
glory is concentrated in a second Being, as it were, of equal
glory, in whom that glory is seen, as in its effulgence (dirav-
yaapa t?}s So^s),7 and that the whole divine nature is perfectly
is drawn from the Logos doctrine of Philo, and therefore that the idea of an inter
mediate Being conceived of d, priori is transferred to Jesus, is therefore in the
highest degree unlikely, because the Logos is called no doubt by Philo orpariyoto;
vlo; ; but He appears to be different as to His nature neither from the world as
the tiunpo; uio;, nor from the angels, with whom He, as o orpit^irxro; (xpxxyyiXo;),
is co-ordinated (Riehm, p. 416 f.). But it is completely excluded for this reason,
that, throughout, the historical fact of the exaltation of Jesus to a position of
divine honour is the starting-point, and this therefore Pfleiderer, p. 335 [E. T.
ii. 63], must declare to be irreconcilable with the former supposition (strictly —
a contradiction). Comp. on the other hand, Gess, p. 487 f. ; Schenkel, p. 323.
7 The figurativeness of this expression, evident from the change of figure in
the parallel expression, forbids the supposition entirely that God is to be con
sidered as light in the proper sense, or that S»|« is to be taken in the Pauline
sense of a luminous light-substance, in which God reveals Himself (§ 76, d).
Rather Saga designates everywhere else in the Epistle, where it does not mean
simply honour (ii. 7, 9, iii. 3, xiii 21), only the divine majesty aud glory
(ix. 5) ; and if it is presented to the view of the sons of God at the final consum
mation (ii. 10), it is so only in the general sense, as by Peter (§ 50, c, footnote 5),
but not at all in the specific sense, as by Paul (§ 97, c). Hence the expression
in i. 3 has nothing whatever to do with the Pauline ilxut rov ®sou, though
Eiehm, p. 386, compares it with that, as the latter refers to the divine glory of

188 THE HIGH PRIEST OF THE NEW COVENANT.
imprinted on it (xapaKTrjp tj)s viroo-Taa-ew aiTov). If in this
attempt to characterize the nature of the Son of God, which
goes beyond Paul, one may see the beginning of a line of
speculation allied to the Alexandrian, it is yet by no means
clear that the expressions here used are borrowed from it.8
(d) As in i. 3 the exaltation of the Son is accounted for by
a reference to His original nature, even so, ver. 2, His elevation
to be heir of all (bv e0i]ieev KXr,pov6p,ov -rravTav) is accounted
for in this way, that it is He by whom God made the al&ve<s,
i.e. the whole of them, which make up the periods of the world.
As the elevation of Jesus to divine rule over the universe has
become in apostolic preaching in any case a matter of first im
portance, the propriety for effecting the creation of the world
by Him, expressed by the icai, can have been but to furnish
a reason for the latter fact, a reason from which the former
idea was formed. He, who was made Lord over all, must have
had a priori a relation to that all.9 It is true that here too
it is God ultimately by whom all things were created (ii. 10),
and who has perfected the work of creation by the Son (i 2) ;
but if, according to Ps. cii. 26, Christ has Himself founded the
earth, and the heavens are the work of His hands (i. 1 0), then
the exalted Christ (comp. 76, d; 103, d) ; and naturally it is quite impossible
linguistically to find, with Gess, p. 437, in ut the independence of the exalted
One, whose divine nature gives in the divine Vo\x its manifestation. Paul, too,
draws conclusions from the exaltation of Christ as to His original nature,
although he proceeds not so much from the position of the dignity of the exalted
One (comp. also footnote 2), as rather from the inheritance of the divine S»jf«
which He has received (§ 79, b) ; but he has nowhere reflected on the origin of
this nature. The way in which our author does this proves that the idea of a
generation by God was far enough from his mind (comp. footnote 5).
8 Moreover, the most closely related are the expressions about the divine trnplx,
which occur in the Book of Wisdom (vii. 25, 26). The comparison by Philo of
the Logos with images of the sun, which, arising from reflections of the sun (comp.
Riehm, p. 413), lacks on that account any resemblance, because the idea of a re
flection does not lie in the word avxlyxtpix. But if the human soul, with Philo,
has been stamped with the seal of God, whose xaPxx,rxp the eternal Logos is, and
if, in virtue of this relationship, it is called an xtaiyatpia rri; pixxxpix; Rutins
(comp. Riehm, pp. 413, 414), it is clear from this that the analogous idea, which
is thereby won for the Logos, does not express His peerless nature. Riehm,
p. 409, has, moreover, produced analogies from tho Palestinian theology.
0 That in this combination Philo's doctrine of the Logos has not been regu
lative, xi. 3 proves, by which it yet remains, conformably with Gen. i. 3,
Ps. xxxiii. 6, that the world was put into its finished condition by the creative
word of God, and therefore the Son is by no means identified as the agent of the
creative word in this passage. Quite as little is that idea drawn from the Old

§ 118. THE MESSIAH AS SON. 189
the intervention of the Son is unquestionably considered as so
much His own act, that He appears thereby as directly equal
to God, just as with PauL This appears to be the case, if not
only the world has its subsistence in the Son, as § 103, b, but
if the divine almighty word is ascribed to the Son just as to
God Himself (xi. 3), — that almighty word by which He, as the
image of God, essentially equal to Him, continuously upholds
the universe, and by His own power maintains its stability
(i 3) ; from which, finally, it is clear, that any identification of
the Son with the Logos cannot even be thought of. Finally,
just as from His Lordship over the world in the end, the
inference is drawn back to its creation and subsistence through
the Son, so the Son, who is set as the Messianic Lord over the
house of the perfected theocracy (iii. 6), appears at the same
time as He who, at the beginning, prepared the house of the
theocracy (ver. 3 ; comp. § 1 1 7, a) ; but thereby it is explicitly
replied, ver. 4, that this as little excludes the absolute
supremacy of God in the last instance, as the independent
action of the Son in the creation of the world excludes the
tracing of it back to God.10
Testament, as the xipios, in Ps. cii. 26-28, would not be applied to Christ (i. 10)
had it not been a fixed conviction with the author that the creation of the world
was by Him, as he elsewhere often enough understands the xipios of the Old
Testament to be Jehovah ; yet only this passage treating of Him refers to Christ,
and from the context not merely on account of this, but on account of the
expressions contained in vv. 11, 12. Finally, one cannot borrow the idea of our
author from the Pauline, as it is shown, § 97, c, 103, 6, to be otherwise essen
tially reached, and the mediatorial position of the Son in the work of creation is
held more simply. Gess himself, p. 485, here has recourse to a deduction back
from the government of the world on the part of Him who is after, although,
remarkably enough, he derives the latter idea from Matt, xxviii. 18.
10 On these expressions, which may appear stronger regarding the action of
Christ as an action effective by His own power than with Paul, Beyschlag's
attempt is irredeemably wrecked, to understand the pre-existence of Christ as
that of an impersonal principle (pp. 190-200) ; an attempt which, springing,
moreover, simply from dogmatic considerations, was supported by an identifica
tion of the image of God with the archetypal image of humanity, an idea lying
far apart from our Epistle, and which sought an unjustifiable analogy in a trans
formation of the angelology altogether foreign to the Jewish spirit (comp. § 79, c,
footnote 7). It is hence clear that, ii. 12 f., x. 5 i., it is not the pre-existent
One who is regarded as speaking in the prophets, as Gess, pp. 428, 449, sup
poses (comp. on the other hand, § 119, footnotes 1, 3). The activity of Christ in
the Old Testament (as Paul sets it forth, § 79, c) forms a parallel to the expres
sion in iii. 3, but not such a parallel as would allow us to infer a direct
appropriation of Pauline ideas.

190 THE HIGH PRIEST OF THE NEW COVENANT.
§ 119. The Messianic High Priest.
Since the Messiah, that He may fulfil the promise of the
New Covenant, must be a high priest, the Son must for' a
little time be made lower than the angels, and take the flesh
and blood of His brethren, and share their temptations (a).
He must, at the same time, prove Himself sinless; and perfect
His obedience and faith ; in the greatest trial (b). In room' of
the priesthood after the order of Aaron, an order which made
mortal men priests, Christ is called of God -a high priest after
the order of Melchisedec, i.e. not in virtue of human descent,
but in virtue of an endless life^ which was in Him on account
of His eternal Spirit (c). Thus only could He receive an
intransmissible priesthood, as God had assured Him by an
inviolable oath, and as fitted Him for the discharge of an
abiding priestly intercession (d).
(a) The aspect of the appearance of the Son of God upon
the earth, which, from the point of view of His original exist
ence, is designated as an elaipxeo-Oai eh tov Kocrpov (x. §)}
is essentially conditioned by the way our author conceives of
the Messianic call of Christ. If Christianity is essentially a
New Covenant (§ 115, a), it requires also a new Mediator
(xii. 24: BiaBij/cr/s yea? peo-iTr^; comp. ix. 15, viii. 6). Such
will He be pre-eminently by whom God speaks to His people
at the expiry of the pie- Messianic age (i. 1), to announce to
them the deliverance prepared in the New Covenant (ii. 3).
Since all depends essentially in the New Covenant on the
provision made for a perfect atoning institute (§ 116, a), to
1 To refer these words to the historical appearance of Christ, the entrance on
His public career (Beyschlag, p. 192 f. ; Schenkel, p. 324), would presuppose
that even in our Epistle Christ is regarded as coming as such for the sins of the
world, while yet only His destination for Israel is kept steadily prominent
(§ 117, a) ; it does not correspond to the contents of what follows, as the offering
of Himself may indeed be regarded as the purpose of His appearing on the earth,
but not as the object of His public appearance, and it takes away from the sub
ject named, neither in this nor in the former verse, its more exact definition,
which can lie only on the coming into the world (from a higher- state- of exist
ence), which has reference to Christ alone. The expressions of the passage from
the Psalm might equally well apply to the former of these two interpretations';
but the reasons brought forward decide for this, that the author in his Messianic
application of the Psalm regards the Messiah as Himself speaking, as the prophet
had heard Him speak in the spirit at His approaching incarnation.

§ 119. THE MESSIANIC HIGH PRIEST;- 191
which belongs a high priest, who, in the room of a people
separated from God by sin, can draw near to God and pre
sent the sin-offering (viii. 3) ; the Mediator must also be the
High Priest of the New Covenant. The specific contents,
therefore, of our confession is not only that Jesus is simply
God's messenger (§ 118, a), but that He is at the same time
High Priest (iii. 1 ; comp. iv. 14).2 But now, according to
v. 1, 2, it is essential and necessary that the high priest be
taken from among men, and be a partaker of human infirmity,
that he may discharge his office (t« irpb<; tov ©eov) with an
impassion ate, and, towards sinners, a mercifully disposed
temper (perpioiradatv) for their, good. But this can be done
by the Son of God, whose name characterizes Him as a super
human, Divine Being, exalted above the angels ; only if for a
short time He be made lower than the angels (ii. 9), and
becomes a weak and mere Son of man, as Ps. viii. 5, 6
prophesies (ii. 6, 7). The earthly human life of the Son of
God appears therefore as a humiliation laid upon Him by
God with a view to His Messianic calling.3 In consequence
of this, the dyidfev and the dyia£6pevoi have one common
origin (ii. 11 ; comp. § 118, 6, footnote 5), as He who sprang
from the tribe of Judah (vii. 14), even as the members of the
people whose priest He became (ii. 17), belong to the seed of
Abraham (ver. 16). In virtue of this common descent, He
2 This idea, most intimately connected with the fundamental view of our
Epistle, is altogether peculiar to it. Paul has it not, and that the priesthood of
the Logos in Philo, on account of its simply metaphysical speculative signifi
cance, is something quite different, Riehm (pp. 662-669) has convincingly
established. Only as High Priest can Jesus be the security for the better
covenant, which guarantees the fulfilment of the promise given in the covenant
relation (vii. 22).
3 Beyschlag, p. 185, wishes to avoid the representation of the incarnation as a
humiliation, while he refers the humiliation under the angels to the sufferings,
which, however, are expressly distinguished, ver. 9, from His humiliation, and
he overlooks the fact that the calling to Jesus as the subject has some argumenta
tive force only in virtue of his distinction between the impersonal pre-existent
principle and.the person of Jesus ; while with us, according to § 118, it is self-
evident that the eternal Son of God and the historical Jesus are one identical
person. If, moreover, this humiliation is not expressly represented as a voluntary
humbling of Himself, as it is with Paul (§ 79, c; 103, c), it is yet settled, ii. 11,
explicitly from Old Testament passages, in which the author regards the prophet
as speaking in the name of Messiah (vv. 12, 13), that He is not ashamed to call
the children of Abraham His brethren, and that in any case proves that He has
willingly put Himself in the situation brought about.

192 THE HIGH PRIEST OF THE NEW COVENANT.
had, according to ver. 14, in quite an adequate way (irapa-
irXrialcosi), a share in the flesh and blood common to all the
children of Abraham, i.e. iu the material substance of their
mortal bodies (comp. x. 20).4 But in order that He may be a
sympathizing High Priest, He must in all things (icaTa irdvrd)
be made like to His brethren (ii. 1 7) ; and this could only be,
if He was tried in all points icaff1 6p,oioTT)Ta, because thus
only could He have sympathy with their weaknesses (iv. 15).
This happened by His sufferings (ii. 18), for which His flesh
was so susceptible, that in the days of His flesh He could
weep with strong crying and tears for deliverance from the
death that lay before Him (v. 7).
(b) If the high priest of the Old Covenant was not only
liable to temptation, but to the sinful infirmity which under
lay the temptations given therewith (v. 2, vii. 28), this
enabled him, on the one hand, in quite a special way to have
sympathy with the infirmities of his brethren ; but it pre
vented him, on the other hand, from being a perfect priest,
according to § 115, c. But in the High Priest of the New
Covenant, not only was that sympathy surely provided for by
His capacity to suffering and temptation, but He was also
holy and undefiled (6'o-to?, atca/cos, dplavTo<s; comp. ix. 14:
dpwpo<i) ; and by His exaltation to heaven, He is completely
separated from sinners and all defilement by their sins, while
the separation of the Old Testament high priest from the
people remained always external and imperfect (vii. 26). He
was tried, but without sin (iv. 1 5) ; which means not only
that He conquered the temptation, but also that no sinful
impulses of His own moved Him (comp. Gess, p. 431). On
His entrance into the world He declared it to be the funda-
4 The context shows that it is not in the least important here to describe tho
extent of the human nature which was peculiar to Him, or to indicate the transition
from the (impersonal) pre-existence to the historical existence, as Beyschlag, p. 198,
supposes, but simply to note that He has taken this mortal body so as to fulfil
the object of His calling, which required death ("»« lix roll latxrov), On account
of the difference of the meaning of ti.pl with Paul, Rom. viii. 3 cannot without
more ado be co-ordinated with ii. 14, as Riehm, p. 388, does ; and quite as little
can h opiciiifiari xttpifxut (Phil. ii. 7) be co-ordinated with ii. 17, as here complete
similarity, i.e. equality (as ix. 21), has to be thought of. But really the tapl of
Christ is naturally even with Paul subject to suffering and death (§ 78, c). The
way in which ttxhlt readily stands for death itself (ix. 26, xiii. 12 ; comp. ii. 9 :
ti xxinpta r«i/ Ixtxrcu) reminds one of Peter (comp. § 49, a).

§ 119. THE MESSIANIC HIGH PRIEST. 193
mental principle of His life to do the will of God (x. 7, 9,
after Ps. xl. 8, 9) ; and although He was the Son, yet has He
learned obedience as every man (v. 8), while He withstood
the ever harder trials which suffering imposed on Him
(ver. 7). He was faithful to His calling (ii. 17, iii. 2), and
trusted in God (ii. 1 3) ; for as the Leader in the succession of
the company of believers, He has carried faith to perfection in
His life, while He endured the actual contradiction of sinners
and the shame of the cross (comp. vi. 6, xiii. 12, 13), in view
of the joy set before Him (xii. 2, 3 : o ti)? trio-Tew dpxw0?
Kal Te\eteBT7j'?).5 Thus, it became God to perfect Him through
suffering (ii. 10), i.e. to lead Him to that moral perfection
which, according to ver 9, procured for Him the heavenly
crown. For only after He was perfected by the learning of
that obedience, whose crowning-point was the endurance of
the death of the cross, could He, as a perfect priest, become
the author of eternal redemption (v. 9) ; while, in contrast to
the human priests, compassed with infirmity, He was for ever
the perfect Son of God (vii 28).e
6 To be sure, it is, in the first place, the need to show the requisites of a perfect
high priest in Christ, which gives occasion to the author to enter upon the earthly
human life of Christ in its different bearings. Perhaps the importance of this
was to remove the offence which the readers took to the lowly and suffering
form of Christ (comp. § 111, a), and by detailing to them the essential requisites
for His Messianic calling, to show them the inner necessity of that form. But
his expositions on this point show plainly that there existed to him richer
materials of suggestive details from the life of Jesus than to the Apostle Paul
(§ 78, a), and these he can have drawn only from the traditions of the early
apostles. If it is clear, not necessarily from his repeated account of the tempta.
tion of Christ, that therewith the history of the temptation from the oldest
tradition flitted before his mind, it is also overwhelmingly likely that v. 7
refers to the scene at Gethsemane. It is especially indicated in the repeated
reference to His being proved as a pattern in obedience and faith, a proof
sinless though carried to perfection, that the proclamation of Jesus' sinlessness
by the early apostles, resting on their own intercourse with Him, was present to
Him (§ 46, d) otherwise than it was to the Apostle Paul (comp. even the expres
sion xiii. 12 and the passage ii. 9, according to the explanation to be given,
§ 124, a, footnote 3).
' The perfecting of the sinless Son of God could not naturally consist, as in the
case of sinful men (§ 115, c), in a cleansing from the stains of sin, but only in
the verification of His moral perfection under the greatest trials. And so a
modification of the idea of nXiiutis inevitably arises from its different applica
tions, and there is no ground for the objection of Pfleiderer (p. 346, footnote
[E. T. ii. 74]). He appears, moreover (p. 344 [E. T. ii. 73]), to apply the idea
in the case of Christ, not, as in the case of Christians, exclusively to the future
VOL. II. N

194 THE HIGH PRIEST OF THE NEW COVENANT.
(c) As a second necessity for the high-priesthood, the
author mentions, that one must not take this honour to one
self, but must be called thereto, as was Aaron (v. 4). For,
conformably with this, the Levitical priesthood was called icarrb
Trjv Tdtjtv 'Aapmv (vii. 11). Even so, Christ did not raise
Himself to this honour — to be called a high priest — by His
own power, but by God Himself, who had declared Him to be
His Son, and worthy of the honour appropriate to the Son
was He expressly called in the (Messianic, as formerly pointed
out) Psalm ex. (ver. 4) to be High Priest, after the order of
Melchisedec (v. 5, 6), and as such was He greeted (ver. 10).
There is then taken into view, for the Messianic age, a change
of the former priestly order (vii. 11, 12) ; for Jesus is not
sprung from the tribe of Levi (and so not called icaTa tt\v
Tagiv 'Aapcov), but from the tribe of Judah, to which the
Mosiac law ascribed no priestly prerogative (vv. 13, 14).
There is, however, in this no encroachment on the part of the
tribe of Judah on the rights of the tribe of Levi ; for Jesus is
called not as a descendant of Judah's, but after the order of
Melchisedec.7 There was rather thereby removed the imper
fection which clung to the Aaronic priesthood, so far as it
rested on a carnal commandment (ver. 16), i.e. connected the
priesthood with natural descent, and thus constituted mortal
men priests (§ 115, c). For as Melchisedec, who, in the
scriptural account, has neither father nor mother, nor,
generally, any genealogy (ver. 3 : dyevea X6yr)To<i), did not
become a priest in virtue of the rule of a carnal command
ment (ver. 16 : oi KaTd vopov ivToXr}<; aapicivr]^), which in
tolxXitixi, an application for which none of the three passages gives any occasion.
In particular, the nXimhis (v. 9) cannot take up the %Uaxouthi; (ver. 7), as the
latter refers not at all to the resurrection (comp. Gess, p. 432), but can only
indicate the result of His learning obedience (ver. 8) ; and vii. 28, the contrast to
the xtSitux shows that it is the conquering of every temptation resulting from
human weakness which is referred to, which works the abiding condition of a
perfection raised above such weakness. But to include the moral perfection, and
the exaltation in the idea, as Riehm, p. 432 f., and Gess, p. 435, do, seems to me
quite inadmissible.
7 That this is a higher order of priesthood is clear from this, that Melchisedec
received tithes from Abraham himself, while the Levitical priests receive tithes
only from Abraham's descendants (vii. 4-7), and being mortal men only during
their lifetime. (ver. 8), and that even Melchisedec in Abraham, whose son Levi
was, in a way tithed the receiver of tithes (ver. 9), as the latter was then in th«
loins of his father.

§ 119. THE MESSIANIC HIGH PRIEST. 195
some way connected the priesthood with his family ; so Christ
also is a priest of a different order, icaTd ttjv opoioTrjTa
MeXxio-eBeic, just on this account, that He became so KaTa
Bvvap.iv £<w»)s dicaTaXvTov, i.e. in virtue of an endless life
(vv. 15, 16). Such a priesthood, to be sure, Jesus had not
in virtue of His original nature, as, according to note a, He
was made like His brethren, and had received their mortal
body ; but in virtue of the irvevpa alcbviov, which was in His
flesh (ix. 14), and communicated to Him that indestructible
life which enabled Him in His high-priestly calling to suffer
death, and yet to live on as the eternal High Priest.8
(d) As the Old Covenant set up mortal priests, the priest
hood must have been constantly changing, passing from one
to another (vii. 23). This imperfection, too, which clung to
the Levitical priesthood, is removed in the New Covenant, as
Melchisedec, in the typical representation of Scripture, which
speaks neither of the end of his life, nor the termination of his
priesthood, lives (vii. 8) and abides a priest eh to Birjveice^
(ver. 3) ; so also the Messianic High Priest (Ps. ex. 4), cor
responding to this order of Melchisedec, is designated as lepevs
eh tov alwva (vii 17, vi. 20). He has therefore the priest
hood as one, which passes no more from one to another
(vii. 24 : dirapdBaTov). The passage from the Psalm shows
this also in this way, that God confirmed the priesthood to
Him with an oath, such as does not occur in the case of the
Levitical high priest (vv. 20, 21 ; comp. ver. 28); and this
oath shows, according to its nature (comp. vi. 16, 17), the
divine purpose, which sets up the High Priest of the New
" Here, therefore, as in the preaching of the early apostles (§ 48, c) and in
Paul (§ 78, d), the higher side of Christ's Being iu His earthly human life, ih
virtue of which He did not enter by death into the shadowy life of Hades, but
by the resurrection (xiii. 20) into the eternal heavenly life, is the eternal, and
therefore the Divine Spirit, by which it is not clear whether it was received by
Him at His baptism, or is regarded as a constitutive factor of His Being. To
be sure, the Spirit (ix. 14) is designated not as the Spirit of God, but only as
eternal according to its (divine) quality; but to think thereby, with Riehm
(p. 526), of a human octiupx, which carries in itself the divine attribute of
eternity, corresponds, no doubt, with the dogmatic idea of a divine human
nature of Christ, but scarcely with the mode of thought in the Epistle to the
Hebrews. Against the misconstruction of von Hofmann, according to which the
indissoluble life and the eternal Spirit are to be spoken of the exalted Christ,.
comp. Gess, p. 446 f.

196 THE HIGH PRIEST OF THE NEW COVENANT.
Covenant as an unchangeable one; therefore the covenant,
whose surety He has become, must be unchangeable, and
hence better than the old, which has to be in the end
removed as insufficient (vii. 22). But His sinlessness also
(note b) fits Him for uninterrupted priestly functions, in so
far as He is never required on account of His own sins to
interrupt the discharge of His duties for others, in order just
to exercise them in His own behalf, and it guarantees Him
a continuous, and, so far, an unchangeable priesthood
(vii. 26-28). But, above all, by means of His eternally
abiding priesthood, He is enabled thoroughly to deliver us,
because He ever lives to make intercession for us (ver. 25).
The intercession of Christ (comp. Eom. viii. 34) is here,
therefore, conformably with the fundamental idea of the
author, regarded as a priestly function, by which He mediates
continuously for us access to God (tov? Trpoo-epxop-evov% St
aiTov), and presents continuously our thankofferings before
God (xiii. 15 : Bi avrov dva<\>epcop,ev 9vaiav alveerew).
§ 120. The High Priest in the Holiest.
By His exaltation to heaven, Christ has perfected the
specific high-priestly function, while He has entered into the
archetypal Holiest of all (a). Dwelling there with the angels
in the heavenly city of God, as the Euler of the Messianic
world, He is raised infinitely above them, as the ministering
servants of the pre-Messianic age (b). In this His heavenly
exaltation Christ is an eternal King, although to our author
His kingly activity ever runs back into His priestly (c). Yet
this kingly activity, although it corresponds with His original
divine nature, is regarded as a trust committed to Him by
God (d).
(a) Although in the passages looked at, § 119, regarding the
priesthood of Christ, He is already repeatedly designated High
Priest, there yet lies nothing in them specifically to qualify
Him as High Priest. That is to say, what specifically dis
tinguishes the high priest of the Old Covenant from the other
Levitical priests, is that he alone goes once a year into the
Holiest, in order to effect the purification of the people
(ix. 6, 7; comp. ver. 25). If Jesus has become a real High

§ 120. THE HIGH PRIEST IN THE HOLIEST. 197
Priest, and not a priest only, He too must have gone into the
Holiest (eh to io-d>Tepov tov KaTaireTaapaTO'i: vi. 19, 20).
But the Holiest of the tabernacle was not the dwelling-place
of God Himself, but only, according to Ex. xxv. 40 (comp. Acts
vii. 44), a copy of God's heavenly dwelling,1 which He had
shown to Moses on the Mount (viii. 5 ; comp. ix. 23 : t«z vtto-
BeiypaTa t&v iv Toh oipavoh) ; and it is shown from this side
that the Old Testament priestly service, which was consecrated
for this, could be but an imperfect and shadowy service
(comp. § 115, c). But Christ, forasmuch as He, according
to § 118, a, sits on the right hand of the Majesty in the
heavens, is now Xeirovpyo'i in the heavenly Holiest (ver. 2), is
gone into heaven itself (ix. 24), where He is now a greater
Priest, who has been set over the house of God (x. 21 : eirl
tov oIkov tov ©eov). Hence, that this exaltation to heaven,
which moreover need not, ix. 12, be regarded as the visible
ascension, as Eiehm (p. 347) supposes, inasmuch as it is there
represented as an entrance once for all into the Holiest,
designates Christ perfectly as a High Priest, it is made clear
why, in the method of teaching in our Epistle, conversely
with Paul's practice, the resurrection of Christ, mentioned
only xiii 20, recedes so much behind His exaltation to
heaven. By that is perfectly proved for the first time His
equality with, and also His superiority to, the high priest of
the Old Covenant, in contradistinction to the priests generally.2
1 According to Old Testament representation, heaven is God's very dwelling
(Ps. xi. 4, xviii. 7, xxix. 9 ; Mic. i. 2 ; Heb. ii. 20), or, according to the idea
of several heavens (comp. 2 Cor. xii. 2 ; Eph. iv. 10, and, along with these>
§ 103, d, footnote 7), the heavenly Holiest above all heavens, which form, as it
were, His Holy Place and the Holiest of all. These lower heavenly spaces which
Christ passed through at His exaltation (iv. 14), and in comparison with which
He has become u4- nX'onpos (vii. 26), are expressly designated (ix. 11) as the
greater and more perlect tabernacle (Holy Place) not made with hands, which
does not even belong to this earthly creation (ou rxirns rUs xrltius). On the
contrary, the highest heaven is itself (ver. 24) put in opposition to the Holiest
made with hands (rx xyix in an imminent sense, as ix. 8, and oftener), and this
latter is spoken of only as atriruirx rut iXniitSt (aylut, comp. ver. 12), and,
ver. 1, rl Hyiot xot/uxot, while the heavenly Holy Place and the real txntn God
Himself, and not man, set up (viii. 2). This real Old Testament representation
also has throughout nothing to do with the Alexandrian xitfios totiris (Pfleiderer,
p. 328 [E. T. ii. 55]).
2 Riehm has rightly rejected the view represented yet by Messner (pp. 297,
299, 302) and Schenkel (p. 335), according to which Christ's high-priesthood

198 THE HIGH PRIEST OF THE NEW COVENANT.
(b) By His entrance into the Holiest, the Mediator of the
New Covenant (xii. 24) has become a dweller in the heavenly
city of God (ver. 22; comp. § 117, d), in which is the
heavenly Holiest, as the earthly was in the earthly Jerusalem.
There dwell with Him the myriads, i.e. the innumerable
festal company of the angels, praising God with eternal joy
(xii. 22, 23). But as His name 7t/><btotoa:o? or vio? already
of itself indicates, that according to His nature He is raised
far above these His fellows (i 4-6 ; comp. § 118, b), so has
He also by His sitting at the right hand of God attained a
position of dignity infinitely above them (vv. 3, 4), as the first
apostles (§ 50, a ; comp. § 19, d), agreeing with Paul (§ 104, a),
teach. While He has attained to equal honour and dominion
with God, the angels are servants (XeiTovpyoi), whom God
uses in His activities in nature, while He turns them into
winds and flames of fire (ver. 7, after Ps. civ. 4).3 They are
ministering spirits (rrvevpaTa Xenovpyiicd), but their highest
end consists in this, that they serve God in that work of His
that has the deliverance of men for its end (ver. 14). In
this service they have already mediated the giving of the law
(ii. 2; comp. § 115, b), and in ii. 5 one may find the idea
current in Palestinian theology set forth (comp. Eiehm, p. 656),
that the pre-Messianic ages, which had for their purpose the
begins with His entrance into the Holiest (comp. also Gess, p. 460). The
passage viii. 4, 5 says only that the typical Holy Place on the earth has its own
priests, and therefore Christ could exercise His functions only in another, the
heavenly (ver. 2) ; but it does not exclude the idea that He already executed
priestly, nay, even high-priestly, functions outside tlie Holy Place. His entrance
into the Holiest of all is only that high-priestly function of Christ by which His
high-priesthood as such is definitely proved ; but He is essentially constituted a
high priest (v. 4-6), and as such He has already exercised its functions in the
offering of Himself (comp. Riehm, p. 477). It is, on the other hand, a mistake
when Riehm asserts that He first became a high priest after the order of
Melchisedec (p. 479) by His exaltation. There is nothing in the typical
Melchisedec which refers to an entrance into the Holiest, and therefore to the
high-priesthood, in contradistinction to the priesthood ; and therefore the
lipii;, in the passage from the Psalm (ex. 4), is to be taken in different applica
tions. The point of an indissoluble life, and of the possibility thereby of an
eternal priesthood, borrowed, according to § 119, c, from the figure of Mel
chisedec, would require only the resurrection, not the ascension to heaven. But
the nXi'mti; (v. 9, vii. 28) has nothing whatever to do either with the
Melchisedec priesthood or with the ascension to heaven (comp. § 119, b,
footnote 6).
8 If Beyschlag, p. 197, draws conclusions- from this as to the impersonal

§ 120. THE HIGH PRIEST IN THE HOLIEST. 199
preparation for the amTr/pi'a, were put in subjection to them,
in so far as everything which God did during those ages was'
mediated by their ministry. They have no share in the
salvation mediated by Christ (ii. 1 6), because as inhabitants
of the heavenly city of God (xii. 22) they need it not; and
as the Messianic age is exalted infinitely above the pre-
Messianic, so naturally is the Lord of the one (ii. 5) exalted
infinitely above God's servants in the other. This will be
perfectly manifested when at His return, which will also be
accompanied with a Tetinue of angels (§ 19, d ; 64, a), the
angels of God worship Him (i. 6).
(c) As the heavenly Holiest is at the same time the throne-
room of God, where He, as the Universal Euler, has His seat
(iv. 16), the entrance of Christ into it is at the same time
His elevation to the throne of God (viii. 1, xii 2). If, now,
it is said in the promise (Ps. ex. 1), which here, as § 19, c,
39, b, is applied directly to Christ, that the Messiah must sit
at the right hand of God till He has made all His enemies
His footstool (i 13), our author does not understand this,
according to the earlier Epistles of Paul (§ 9 0, c), of a fixed
time, at which the redemptive rule of the Messiah shall come
to an end,4 but His dominion is an everlasting dominion (i. 8,
after Ps. xiv. 7), as in the later Epistles of Paul (comp. § 103, b;
nature of angels (comp. § 118, d, footnote 10), he mistakes the meaning of this
idea, which is, moreover, peculiar to Palestinian Judaism (comp. Riehm, p. 656).
In the rabbinical passages brought forward by commentators, this change refers
simply to forms of manifestation, which with spirits may naturally be changed,
inasmuch as they as such have no form for manifestation. But if through these
changes the variety of nature's appearances are called forth, then no doubt it is
clear that the unchangeable, which itself evokes all created nature and its great
changes (i. 10, 12), must be infinitely exalted above it. The comparison with
them may be intended to set forth now the superiority of the New Covenant
Mediator over the Old Covenant (comp. Riehm, p. 303), or it may be specially
directed against the tendency of the readers to set Christ on a level with the
angels, and the law mediated through their ministry on an equality with His
word and work as regards abiding significance (comp. Baur, p. 236) ; it is ever
of service for this end to make manifest the superiority of the covenant mediated
by Him.
4 According to x. 12, 13, Christ sits si; ro 'Smnxi; at the right hand of God,
and waits till the promise of the Psalm be fulfilled, yet without coming there
with to the end of His reign. Not yet, that is to say, is everything subject to
Him (ii. 8),. as, though the Messianic time has come, the Messianic perfection
has not yet come (§ 117, d). But as a part of the other prophecy which
promises this subjection (Ps. viii. 5-7) has beeii already fulfilled, ver. 9,

200 THE HIGH PRIEST OF THE NEW COVENANT.
110, V). The eternal High Priest has at the same time
royal honours, and here now the typical figure of Melchisedec
suggests yet another point of comparison; for Melchisedec
was not only priest of the Most High God, but also king of
Salem (vii. 1), and his name is expressly explained as " king
of righteousness," or " king of peace " (ver. 2). Yet this point
in the figure of the priest-king is never directly applied to
Christ, however closely it may lie in his way, as e.g. viii. 1.
Behind the idea, ruling his whole doctrinal view of the priest
hood of Christ, which was the specific expression for His
Messianic calling, the idea of Christ's kingship must necessarily
recede, as it is employed only to bring from this side into
view the elevation of the New Testament High Priest over the
Aaronic (viii. 1).*
(d) As the personal activity of the Son in the creation and
founding of the theocracy, according to § 11%, d, is not to pre
judice the idea of God as the ultimate Author, so the activity
of Christ in the conquering of the world (i 12, according to
the Messianic interpretation of Ps. cii. 2 7) does not exclude the
fact that it is God's work (comp. xii. 26, 27), and God alone
continues as the end of the world (ii. 10: Bi bv t« ttuvto).
But, on the whole, in spite of all emphasizing in our Epistle
of the original divine nature of the Son, Monotheism is already
preserved in this way, that it is God who has raised Him, as
§ 39, c, 50, a, to a position of divine dignity, while He has
made Him heir of all (i 2), and put all things under Him
(i 13, x. 13, ii. 8);6 as God has also raised Him from the
security is thereby given for its complete fulfilment (ver. 8), which leaves no
room for any other rule over the olxoupitn pixxoutx (ver. 5) than His. According
to Schenkel, p. 339, to be sure, the eternity of the high-priesthood of Christ is
not to be taken literally.
c The Son exalted to heaven is on that account a great High Priest (iv. 14),
who rules with royal almighty power over the heavenly dwelling of God (x. 21).
Just as He, as High Priest of coming good things, obtains for the people the
blessings of the Messianic time (ix. 11), so does He this also as the great
Shepherd of the sheep (xiii. 20), i.e. as Leader of the perfected theocracy (ii. 5,
iii. 6 ; comp. 1 Pet. v. 4, and therewith § 50, a) ; and as He as such mediates
for Christians every gracious activity of God which fits them for fulfilling His
will (xiii. 21), so the abiding help He gives them in their trials (ii. 18) appears
in such close connection with His high-priestly activity (v. 17), that in this way
also it is clear, how to the author Christ's royal activity ever refers back again to
His priestly.
• One must not put a reflex sense into the intransitive ixiiitit, by which His

§ 120. THE HIGH PRIEST IN THE HOLIKST. 201
dead (iii. 20), and prepares for Him His return (i. 6). Even
when He is addressed as God, God is yet designated as His
God, who has anointed Him to be King (ver. 9). As, then,
this position of divine dignity, according to § 118, quite
corresponded to His nature as the divine Son, and, since
His appearance on the earth was but temporary, a humilia
tion imposed on Him with a view to the discharge of His
calling as Messiah (§ 111, a), that dignity must accordingly be
given Him d priori after the fulfilment of that calling, yet it is
represented in our Epistle as the reward of the patience and
the faith He showed on earth (xii. 2). God has crowned Him
for the suffering of death (ii. 9, after Ps. viii. 6), or for the
sake of His righteousness (i 9, after Ps. xiv. 8), with honour
and glory, as He Himself endured death for the joy set before
Him (xii. 2). Once put under the conditions of an earthly
life, He must, in conformity with the fundamental principle
of the divine retribution, earn for Himself, as all men have to
do, His future glory. Only that He must earn this directly
by the suffering of death, lay in the destination of His human
life (ii. 9 : Bid to 7rd9r/p,a tov 9avd\ov . . . 07r&)s vTrep iravTOf
yevo-rirai OavaTov) ; aud that He won this divine glory was
grounded in this, that it corresponded to His original nature.7
elevation to the right hand of God is repeatedly expressed (i. 3, viii. 1, x. 12,
xii 2), as though He Himself assumed this place of honour. It is expressly
stated how He made not Himself, but God made Him, to be axitrcXo; xx)
ipxitpii; (v. 4, 5, iii. 1-3) ; and even the way in which, § 118, c, His nature as
to its origin is characterized, preserves Monotheism in the most definite way.
Hence one must not conclude, with Schenkel, p. 324, that all that is said about
the pre-existence of ChrUt has only an " ideal significance. "
7 One needs only to compare the way in which Paul, Phil, ii., conceives this
exaltation at least at the same time as the reward for the prehistoric act of
self-humiliation (§ 103, d), to see here also how the christological expressions
of our author are throughout conditioned by a vigorous impression of the
proclamation of the historical life of Christ (comp. § 119, 6, footnote 5).

202 THE SACRIFICE OF THE NEW COVENANT.
CHAPTEE III.
THE SACRIFICE OF THE NEW COVENANT.
§ 121. The Sacrificial Death of Christ.
Messiah's offering of Himself in His death on the cross is
the sacrifice, which is well-pleasing to God, perfect (a). But
this perfect sacrifice, according to its nature, is offered once
for all, because it renders any repetition of it unnecessary and
impossible (b). The death of Christ more especially cor
responds to the sacrifice on the great Day of Atonement, the
blood of which the high priest carried into the Holiest (c).
But in the most complete way is His sacrifice the antitype of
the covenant sacrifice, which was offered at the setting up of
the covenant (d).
(a) The specific duty of the priesthood is the offering of
sacrifice (v. 1, viii. 3). As, then, the sacrifices of the Old
Covenant were imperfect (§ 115, c), the New Covenant
required better sacrifices (ix. 23). But Messiah has already
announced, Ps. xl. 7—9, that He comes not to offer the
ordinary sacrifices, which are not well-pleasing to God, but to
do God's will (x. 5-7), and He has thereby taken away the
imperfect animal sacrifices (ver. 4) of the Old Testament law
(vv. 8, 9). But that it is not thereby in any way meant,
that in place of the animal sacrifices God required the life
obedience of Messiah, is clear from ver. 10, according to
which God's will turns on the irpoacpopd tov crcopaTos 'Ino-ov
Xpio-Tov. According to the meaning which the author gives
to the passage from the Psalm, God has prepared for Messiah
a body (ver. 5), in order that He may offer it in sacrifice.
This offering of Himself by Messiah is hence the sacrifice
which is really well-pleasing to God ; and the highest demand
of the Levitical sacrifice, blamelessness (ix. 14 : apwpo<s), was
not wanting to it, because He presented Himself as the sin
less One. If, ix. 14, it is said that He offered Himself Bid
trvevp,aTo<i almvlov, it is evidently meant by that, that Jesus,
only as one who in virtue of this trvevpa possessed a life

$ 121. THE SACRIFICIAL DEATH OF CHRIST. 203
quite independent of the body required by God in sacrifice,
i.e. of His bodily life — an indissoluble life (§119, c) — could of
His own accord offer that life to God in sacrifice.1 Such is the
idea of the death of Christ on the cross as a sin-offerinp-
(§ 100, e), prepared for in the earlier Epistles of Paul, but
worked out thoroughly only in the Epistles of the Imprison
ment, come to full validity here on the ground of the com
plete view of the priestly character of the Messianic calling
in our Epistle.
(6) With the imperfection of the Old Testament sacrifices
is intimately connected, according to § 115, c, this fact, that it
needed ever to be repeated ; for when the object of the sacrifice
has been attained, it is self-evident that there is no more need
for a irpoo-abopd irepl dpapTtai (x. 18). But Christ, by His
offering once for all, or by the offering of His body on the
cross (ver. 14; comp. ver. 10), by which He made sacrifice
for sin (ver. 12), has attained that purpose, which the Old
Testament sacrifices could not attain (comp. ix. 9, x. 1), and
there is hence no more need for ever to repeat this self-
offering, as the high priests of the Old Covenant offered
theirs (vii 27). It cannot be, also, on this account, since
each man dies but once (ix. 27), and therefore the offering
presented by His death (ver. 26) can never be repeated
(ver. 28). It is clear, moreover, from the connection of
x. 14 with vv. 10, 12, as from ix. 26-28, that that single act
of self-offering was conclusively perfected by the death on the
1 This is not, to be sure, to be so understood as though only a life yet
existing in spite of death could be offered to God (comp. Riehm, pp. 525, 526) ;
for the (bodily-earthly) life surrendered in death, and so offered in sacrifice, was
by no means an indissoluble life (vii. 16), which Jesus had in Himself in virtue
of His eternal Spirit ; rather that life of His vanished really with the blood
which streamed out in death ; and if His life, like the human spirit life, had
been connected with the soul which dwelt in the blood (comp. § 27, c), then He
could not have surrendered Himself without therewith giving up the condition
of all further priestly activity, as the spirit of man, or the soul, separated from
the body, has but an impotent shadowy life. Only one who in virtue of this
spirit possesses a different, an indissoluble life, could dispose of himself (i. e. his
bodily-earthly life) for a sacrificial offering, without depriving himself therewith
of any further priestly activity, which found its conclusion only by the entrance
into the holiest (ix. 12). Neither is the eternal Spirit thereby regarded as the
means of atonement (as Baur, p. 237, supposes), nor does it refer to the obedience
of Christ (as Ritschl, ii. p. 335, will have it) ; yet this latter certainly, according
to x. 5 f., conditioned the acceptableness of His sacrifice.

204 THE SACRIFICE OF- THE NEW COVENANT.
cross, as also, vii. 27, eypdira^, eavTov dvevey/ca<; is put parallel
with dvacpepeiv 9vcria<;, but not with carrying the blood into
the Holiest.2
(c) Already the consideration of the offering of Christ, as
done once for all, leads the author to the analogy of the
sacrifice offered once a year on the great Day of Atonement.
But as Christ is set forth as the High Priest of the New
Covenant, then, His sacrifice must be looked at under the
type of this specific sacrifice of the high priest. As this
sacrifice, according to Lev. xvi. 15, had to be killed by the
high priest himself, so the perfect High Priest had to offer
Himself on the cross, and to this is attached the typical
realization of the function attached to the high priest alone,
for which, according to § 120, a, the entrance of the true
High Priest into the heavenly Holiest presents the point of
contact.3 That is to say, as in the Old Covenant, the atoning
point of the sacrificial act lies in the outpouring of the blood,
and the presentation of the blood on the altar, or in the
Holiest, is the symbolical presentation of a perfect atonement,4
so that presentation of the blood of Christ in the Holiest has
for its object simply to make valid before God for our
2 The aval in Rom. vi. 9, 10, 1 Pet. iii. 18, presents, moreover, no special
parallel to this once offering of Christ (as Riehm, pp. 635-651, supposes), as in
the one case only the thought of dying again is therewith warded off, and in
the other case the uniqueness of the death suffered trip) i/txprmt is brought into
prominence, as contrasted with the sufferings of the righteous like it in other
respects ; while in our Epistle the iipxerxl is the expression for the perfect
sufficiency of the one sin-offering of Christ. The passage in Peter stands
much nearer this thought than does that of Paul (comp. § 49, 6).
3 The function which the high priest discharged in the Holiest is designated,
to be sure, in ix. 7 as a rpottpiput ; but this presentation of the blood in the
Holiest is distinguished in the most marked way from the offering of sacrifice
outside (comp. note 6). The presentation of His blood is nowhere designated
as the offering of Himself on the part of Christ, as Riehm (p. 476) and Gess
(p. 459 f.) nevertheless assert, nor is it reckoned as such. For the otpotfiput
txur'ot, ix. 14, in no way designates the presentation of the blood in the Holiest,
but rather the worth of the blood to be brought into heaven (ver. 12) is esti
mated in ver. 14 by this, that it was the blood of Him who offered Himself as a
sacrifice, and that can only refer to His giving Himself on the cross. The
emphasis lies, as the position of txurot before expressly indicates, on this point,
the offering of Himself. The idea of a new offering of Himself in heaven,
which will then refer back to an altogether different guarantee for the consecra
tion of His brethren by means of His heavenly activity (Gess, p. 469), is one
quite foreign to the Epistle to the Hebrews.
' Only in so far as atonement has been already made by blood-shedding can

i 121. THE SACRIFICIAL DEATH OF CHRIST. 205
comfort the salvation obtained by His sacrifice. But even
because it was not the blood of others, as was that by which
the high priest entered year by year (ix. 25), but because He
entered by means of His own blood (ver. 12), which, as the
blood of the perfect sacrifice, had an efficacy which excludes
any repetition, so was it done once for all (icpdirai;) by this
entrance. He needed not, as the Old Testament high priest,
by His entrance ever afresh to take into view a sacrificial
offering repeated annually (ver. 25 : oiB' Xva iroXXdici<! irpoo--
<f>epy eavTov), which might compensate for the imperfection of
each single occasion, but He could appear in the presence of
God for our benefit (comp. vi. 20, 24), in order there to obtain
the removal of all guilt at once (ver. 26).s
(d) The only sacrifice in the Old Covenant which really
could not be repeated (ix. 19, 20 ; comp. Ex. xxiv.) was that
offered at the institution of that covenant. If, now, Chris
tianity is set forth as a New Covenant, which is to be grounded
on the setting up of a perfect atoning institute, nothing is
easier than to see in the perfect sacrifice, on which it is based,
the covenant sacrifice of the New Covenant (comp. § 49, c).
Wherefore, because Christ with the blood of a perfect atoning
the blood, according to ix. 7, 12, 25, mediate for the high priest an entrance
into the Holiest. So long as sin was not thereby atoned for, the unclean
representative of an unclean people could not appear before the presence of God.
Even on that account had he for himself, as for the people, to offer a sacrifice
(v. 3, vii. 27), and to carry its blood into the Holiest (ix. 7). Were one to press
this analogy, one might say that even Christ, who as the representative of
sinful humanity had made their interests His own, could appear in the presence
of God only in virtue of atoning blood (comp. Riehm, p. 541). But this idea,
according to which Christ identifies Himself with sinners themselves, rests on
a mistaken interpretation of the Old Testament idea of sin-bearers (comp.
§ 49, 6), and is entirely foreign to the New Testament. Finally, the comparison
of the prayer offered up in Gethsemane with the sacrifice the high priest offers
for himself (Gess, p. 463 f.) is purely artificial.
4 It is hence in no way implied in this passage that He has offered Himself in
heaven (comp. footnote 3), but only that He, like every high priest, must have
something to offer (viii. 3, 4), because without blood the high priest even on
the great Day of Atonement must not enter the Holiest (ix. 7). But while the
latter entered with the blood of others, there was thereby, as it were, a twofold
substitution, because he made valid an atonement effected not by himself.
With a special reference, moreover, the author makes the most of the type of
the ritual on the great Day of Atonement, inasmuch as the bodies of the animals
whose blood the high priest brought into the Holiest were burned without the
camp, and hence Clirist also suffered without the gate (xiii 11, 12, and there
with § 115, d, footnote 11).

206 THE SACRIFICE OF THE NEW COVENANT.
sacrifice has entered once for all into the Holiest (ver. 12), He
is the Mediator of the New Covenant (ver. 15); and the
author, w. 19-25, expressly makes the blood with which
Christ entered into the Holiest parallel with the blood of the
Old Testament covenant sacrifice. Quite as Christ Himself
in the words instituting the Supper (§ 22, c) — words which
the author evidently assumes are known — He designates His
blood as the blood of the covenant (x. 29), and Himself as
He who, in virtue of the blood of an everlasting covenant, is
the great Shepherd of the sheep (xiii. 20), so far as He has
gone into the Holiest on the ground of the covenant sacrifice
offered by His death, and there now (because He has been
exalted to the right hand of God, x. 1 2), acting as King, He
can obtain for the covenant people all the blessings of the
New Covenant (comp. § 120, c, footnote 7). But that this
covenant sacrifice is set forth here as merely instituting
fellowship, Schenkel, p. 333, has not proved.
§ 122. The Necessity of the Sacrificial Death of Christ.
The death of Christ was necessary for the setting up of the
New Covenant, whether one look upon it as a will of Christ's,
which came into force only by the death of the Testator,
or as a relation of fellowship with God, which was hindered
by the guilt of the covenant people (a). The death of Christ,
as an atoning sacrifice, has now removed the guilt, and there
fore this hindrance is removed (6). But the sinner by this
atonement has been delivered from the arrestment of guilt, in
that Christ by His death has representatively borne the
punishment of his guilt (c). In so far now as death lets the
guilty sinner fall under the power of the devil, Christ has by
His redemption stripped the devil of his power over men (d).
(a) "With the view of the death of Christ being a sacrifice
offered at the setting up of the New Covenant (§121, d),
there is connected for our author the question, Why was this
sacrificial death necessary ? In the first place, he keeps in his
eye the death of Christ simply as such. Significantly playing
with the twofold meaning of the word Bia9r)K7), and, as in the
idea of the blood of the covenant, thinking on the words of the
institution of the Supper, he looks at the covenant established

§ 122. NECESSITY OF THE SACRIFICIAL DEATH OF CHRIST. 207
by Christ as a will, by which Christians are become possessors
of the covenant promise, which, according to § 1 1 5, a, comes
to fulfilment only in the New Covenant (ix. 15). Now, as
when a will comes in force, the death of the testator must first
be confirmed (vv. 16, 17), so the death of Jesus is necessary
in order that Christians may really take possession of the
promise bequeathed to them by the New Covenant. By
means of this argumentum ad hominem, the author wishes to
make manifest, on the analogy of a human relation, the fact as
natural, that the death of Christ was necessary for the realiza
tion of the highest end of the covenant. The special need of
this, that a covenant sacrifice belongs to the setting up of a
covenant, he explains by a reference to the setting up of the
Old Covenant, which was done not without blood (ver. 1 8), in
that the people and the holy things had to be sprinkled with
the blood of the covenant sacrifice.1 As, moreover, the sacri
fice of institution of the New Covenant was at the same time
the sacrifice of the great Day of Atonement, which the high
priest brought into the Holiest (§ 121, c, d), so the archetypal
holy things of the heavenly Holiest into which (ver. 23) Christ
has gone, appear to be such as must be first cleansed from the
stains of guilt. If the heavenly city of God, with its Holy
Place, is conformably with the promise destined for the covenant
people, that they may there attain to perfect fellowship with
God (§ 117, d), then their guilt has defiled these holy things
as well as the earthly, and they must be purified in the same
way as the typical law appointed for the latter, only not by
the blood of an imperfect, but of a perfect sacrifice (upeiTToaiv
0vo-'iai<s).2 1 If, as the object of this, the cleansing required by the law is given, ix. 22,
then the idea lying beneath this is, that even the holy things were stained by
the guilt of the people (Lev. xvi. 16-19 ; comp. viii. 15) ; and before the holy
God could dwell in the Holy Place, and have fellowship with the people, this
impurity had first to be taken away by the cleansing blood of sacrifice. It is by
this method of representation that the objective need of an atonement for sin on
the part of God, who, as the Holy One, can have no fellowship with unclean men,
is pictorially set forth ; and this Pfleiderer, p. 342 [E. T. ii. 70], as well as Gess,
p. 476, overlooks.
2 The Mediator of the New Covenant cannot therefore be thought of as in
the heavenly city without the blood of sprinkling, which, louder than the
blood of Abel, cries for vengeance (Gen. iv. 10), proclaims that through its
sprinkling the uncleanness produced by guilt is taken away (xii. 24). Whila

208 THE SACRIFICE OF THE NEW COVENANT.
(6) But as to how far sacrificial blood has cleansing power,
ix. 22 shows, when it is said, parallel with the statement, that
without shedding of blood there is no remission. The whole
atoning institute of the Old Covenant depends indeed upon the
thought that, according to the giacious appointment of God,
the blood of animals given to the people for sacrifice (Lev.
xvii. 11) atones for sin, i.e. makes it capable of being for
given. If the blood of animal sacrifices could not yet remove
sin (x. 4, 11 : dcpaipelv, irepteXelv dp,apTia<i), then that arose
not from the impossibility of an atonement really removing
sin by means of sacrificial blood, but only from the imperfec
tion of the Old Testament means of atonement, which was
only shadowy and typically prophetic (§ 115, c, d). Through
the offering of Christ there is an actual a0erijo~i<: apjipTiai
(ix. 2 6) effected ; sin has lost the right and power to stain
men from guilt, and thus to separate them from God, because
it is atoned for. Even on that account must Christ be made
like to His brethren, and in particular must He take their
flesh and blood (ii. 14), in order by the outpouring of His own
blood to atone for the sins of the people (ver. 17 : IXdcriceo-Oai
Ta? dpapTia<i), and by the presentation of the same in the
heavenly Holiest make this atonement valid before God
(§ 121, c)?
(c) If the guilt contracted through sin, on the one hand,
prevents God from establishing full fellowship with men, it, on
Paul accounts for the need for the death of Christ by the demand of the divine
righteousness given in his fundamental presuppositions (§ 80, c), to our author
it seems prefigured in the legal ordinance, according to which the sin-stains
which separate God from men can be removed only by the blood of sacrifice.
3 That the blood of Christ is the perfect means of atonement, our Epistle
teaches in harmony with Paul (§ 80). But while with the latter the atonement
effected by the death of Christ reconciles God, as with the removal of guilt the
cause of His anger and hostility is removed, here the atonement removes the
uncleanness of the heavenly Holy Place arising from guilt, an uncleanness which
prevents God having fellowship with men (note a). Both modes of representa
tion proceed from this, that without an atonement for sin, guilt is not taken
away, but their difference rests ultimately on this ground, that with Paul every
sin is regarded as worthy of death, because positively stirring up the wrath of
God ; with our author, on the contrary, every sin, for which atonement generally
can be spoken of, is regarded as the stain of a sin of infirmity, which even in
the Old Testament prevented the perfect realization of the covenant relation,
whose forgiveness was even there intended, but on account of the imperfection
of its atoning institute could be realized only in the New (§ 115). As to the

§ 122. NECESSITY OF THE SACRIFICIAL DEATH OF CHRIST. 209
the other hand, prevents men from receiving the salvation
promised in this fellowship. The latter thought lies evidently
in ix. 15, according to which death is required for the
redemption of the sins contracted under the first covenant, in
order that its members may receive the covenant promise. It
rests on this, that guilt makes punishment necessary, and the
execution of the punishment stands in the way of obtaining
the promise.4 But Christ has even thus become the Mediator
of the covenant, that He, in virtue of His own blood, has
entered into the Holiest, having obtained a redemption
eternally valid (through the shedding of His own blood,
ver. 12). For if, according to the context of x. 26, 27, where
there is no 0vola irepi dp,apTi&v, only a terrible expectation of
judgment remains, it is clear that that sacrifice, because it
atones for sin, at the same time delivers men from guilt, and
removes the punishment which threatened them in the
judgment. The Epistle to the Hebrews, moreover, by this
punishment can only have referred to the death by which, in
conformity with ordinary Bible teaching (comp. § 5 0, <2 ; 5 7, d ;
66, d), the divine punishment for sin was executed ; and if it
now, ii 9, emphasizes the fact that Christ tasted death (in all
its bitterness; comp. also § 124, a, footnote 3) for the good of
each, there is then involved the thought that He has freed
the others from this bitter consequence of sin, and therefore
there is the idea of substitution. But sin-bearing, i.e. the
formula Ixitxitlxi r. apoxpr., which, according to Greek usage, translates the
Hebrew nsa, comp. Ritschl, ii p. 209 ; Gess, p. 473. Yet the former accords,
if, according to viii. 12 (after Jer. xxxi. 34), God in the New Covenant is
gracious ("Xsiw) to unrighteousness, and remembers sins no more, with which,
according to x. 17, 18, the atfiti; r. i/ixpn'St is given, and with that every need
for a oeot^opx orsp) xptxprlx; is taken away.
4 Here then, in any case, it is an objective necessity for the death of Christ
that is spoken of, the reason of which lies evidently enough in the context, and
this Pfleiderer, pp. 340-342 [E. T. ii. 68-70], overlooks. Actually it is deliver
ance from guilt which is meant by xtroxirputi;, quite as, with Paul (§ 80, c), a
guilt occasioned by the vxpxfs'atu;, threatened as they have been with the divine
anger. One can admit, with Ritschl (ii. p. 221), that there is nowhere indicated
in the Epistle to the Hebrews any reference to a Xurpot by which this is brought
about ; and therefore the Petrine redemption (really different otherwise) from the
slavery of sin (§ 49, d; comp. § 108, 6, footnote 5), and also the passage (which
as a matter of fact points to the same thing) Mark x. 45 (§ 22, c), cannot be here
compared. But in fact it here remains, that this self-surrender to death must
be considered as an act which works this xoroXvrputi; (ix. 12).
VOL. II. O

210 THE SACRIFICE OF THE NEW COVENANT.
removing of the severest consequences of sin, is expressly,
ix. 28, indicated as the object of the sacrifice of Christ.5
(d) But the author undoubtedly, who regards death, ix. 27,
with the judgment following immediately, as the general fate
of men, has thought of death not as such, but in the results
which it occasions to the sinner; and these, according to ii. 14,
consist in this, that the devil is he who has power over
death, and uses it as a means to deliver sinners over to the
destruction under which he has himself fallen ; but no
notice is at the same time taken of the arraignment of the
devil in the judgment (Gess, p. 476). It is certainly indi
cated by Bid tov 0avdrov that the death of Christ as the
guiltless One made him that had the power of death power
less, only in so far as the guiltiness of men, which drew death
on them, gave to the devil the power to use it as the means
for exercising his power over men to bring destruction on
them. But this He could do, not only because He forms an
exception to the law of the kingdom of death (Eitschl, ii.
p. 254), but because this innocent death freed men from the
guilt and punishment of sin (note c). Hence the redeemed
are delivered, not from death, but from the fear of death,
which kept them in lifelong bondage, so far as they need no
more fear falling by death under the power of Satan (ver.
15).6 5 The expression us ro oroXXut annyxsit apiaprlxs, on the ground of the Old
Testament usus loquendi, and in particular on that of the passage Isa. liii. 12,
coinciding with it, as also in accordance with the practice of Peter (§ 49, o), can
be taken only of the bearing of the punishment allotted to sin. The idea of an
assumption of punishment, to be sure, is originally as foreign to the idea of
sacrifice as is that of deliverance from punishment ; but the author might make
such a combination (to him quite peculiar), because he looked on Christ not only
as sacrifice, but also as priest, who by giving Himself to the bitter suffering of
death, not only offered the sacrifice for the atonement of sin appointed by God,
but also took on Himself the punishment of sin in order to bear it in the room
of sinners. There is no need, therefore, of the somewhat artificial explanation
of Ritschl, ii. p. 285, who, moreover, mistakes the significance of sin-bearing.
6 This view is essentially distinct from the doctrine of the Palestinian theo
logy (comp. Riehm, p. 654), according to which the devil, if he is permitted by
God, takes away life from those who have transgressed the law, even though
it is perhaps allied to it. The devil is in no sense here looked at as the angel
of death, as even Hahn, p. 373, assumes. But the Pauline view also, according
to which the power of the devil is broken by the redemption wrought by Christ's
death, is quite different; for this victory refers, according to § 104, b, to the
dominion which the devil already wields over those confirmed in sin, and not to

§ 123. EFFECTS OF THE SACRIFICIAL DEATH OF CHRIST. 211

§ 123. The Effects of the Sacrificial Death of Christ.
When the covenant people were sprinkled with the atoning
blood of the covenant sacrifice, they were purified from the
stains of guilt, and their consciences were delivered from the
consciousness of guilt (a). This purification put them into
an estate of holiness, in which alone man can become God's
possession, and in which he has constantly to keep himself (b).
But therewith is the perfection reached, which the complete
realization of the covenant requires (c). Hence, also, the way
into the Holiest is now opened, and that approach to God is
made possible which is the condition of the true worship of
God (d).
(a) H even the purifying effect of the blood of the New
Testament covenant, ix. 23, is referred but to the heavenly
things, which, after that sin has been atoned for by that blood,
are purified from the stains of guilt clinging to them (§ 122, a),
then the purification wrought by the sacrifice of Christ may
also naturally be referred to the sinner himself; nay, on the
supposition of the former cleansing, there is brought into view
only the objective necessity in particular of the latter sub
jective cleansing. But as, ix. 22, ica0api£eTai is made identical
in the parallel member of the sentence .with yiveTai d<peo-i<i, it
is clear that the thought can be only of a deliverance from
sin, a cleansing from the stains of sin, not a cleansing from
its unholy power.1 In conformity with this, purification from
that power of his to which they are subjected in death. Death as the doom of
God's wrath, especially with Paul, conformably to the peculiarity of his doctrine
of sin, referred to footnote 3, is even in itself, and without this co-operation of
the devil, regarded as the punishment of sin, so that the judgment which
follows it can only determine who abide in death, and who have been delivered
from it ; comp. Pfleiderer, p. 350 f. [E. T. ii. 78 f.J who goes wrong only in
this, that he narrows the objective effect of the death of Christ only to this,
while our statements present it rather in the sense of note c.
1 The usus loquendi of the LXX. corresponds with this, to which the phraseo
logy of our author conforms (comp. Riehm, p. 56), as also that of Paul, with
whom xxtxpitfii; appears as the effect of baptism (Eph. v. 26 ; comp. § 101, a).
In Acts xviii. 6, xx. 26, also, xatap'o; means clear from guilt. Pfleiderer, p. 339
[E. T. ii. 67], has acknowledged this signification of xatap'o;, and he, moreover,
strikingly points out how the (moral) worship of God, mentioned ix. 14, as the
result of a cleansed conscience, proves nothing to the contrary ; while Gess,
p. 474, mixes up again the moral cleansing ; and Schenkel, p. 326, exclusively
insists on it. If he, p. 337, footnote b, makes the cleansing referred to in ix. 14

212 THE SACRIFICE OF THE NEW COVENANT.
sin is given, i 3, as the special purpose of the appearuig of
Christ on the earth, which Christ has effected, and that, as the
aorist shows, by a single act, namely by His own sacrificial
death. But ordinarily it is this subjective cleansing that is
thought of when the reference is to the conscience of one
who has obtained deliverance from guilt. And thus to the
carnal (Levitical) cleansing, which alone the Old Testament
sacrifices could produce (ix. 13), stands opposed the cleansing
of the conscience from dead works effected by the blood of
Christ (ver. 14; § 115, b), as these dead works stain the
conscience with the consciousness of guilt.2 As the Old
Testament covenant people were sprinkled with the (cleansing)
blood of the covenant sacrifice (ix. 1 9 ; comp. Ex. xxiv. 8), so
are Christians pepavTio-pevoi by the blood of Christ (comp.
1 Pet. i. 2, and therewith § 49, c) ; but here also this sprink
ling is more exactly referred to the heart, and the deliverance
produced thereby from an evil conscience (x. 22 : dirb oweir
Stfaew irovr}pd<i) ; for the blood of sprinkling loudly proclaims
the perfected atonement (xii. 24).
(b) That the idea of dyid^eiv stands in very close connection
with that of cleansing, ix. 13 shows, where the dyid^ei is
taken up in the parallel apodosis by ica0apiei, ver. 14.3 What
cleansing is to the subjective consciousness of the man, that
dyiacrp6<; is for his objective relation to God. Because a sin-
to be the consciousness of deliverance in principle from the dominion of sin,
then that contradicts the uniform idea of tmi'ilnti; (comp. § 115, 6, footnote 5).
2 According to x. 2, he who has been actually freed from the consciousness of
the guilt of sin has no longer any tutilhtis apoxpnut. There is a consciousness
of past sins only when the sins have not yet been atoned for ; for through
atonement, or the forgiveness of sins which follows, the sins are really removed
(§ 122, 6). There is a consciousness of forgiven sins according to Bible phraseo
logy, when the sins, along with the guilt which they contract, are regarded
together, not that one may not, with Riehm, p. 566, distinguish between the
consciousness of sin and the consciousness of guilt.
3 But it follows even from this, that in ix. 13 cleansing cannot be designated
as a result from ayixXut, as Riehm, p. 576, supposes, but that «pls rht rw txpxls
xatxpirvira designates only the relation in which the Old Testament means of
atonement produced holiness (comp. for this signification of vpi;, i. 7, ii. 17,
iv. 13, v. 1, 14, vi. 11). Real holiness consists only in this, that one as regards
purifying the flesh is consecrated for an (external) fellowship with God, but that
only by the purification of the conscience is one made capable of the real (moral)
worship of God (comp. footnote 1), and this he only can exercise who has been
delivered from guilt, as Peter teaches (§ 49, d; comp. also § 81, 6).

§ 123. EFFECTS OF THE SACRIFICIAL DEATH OF CHRIST. 213
stained man cannot be consecrated to God for His possession,
Christ by the cleansing blood of His sacrifice must first con
secrate the covenant people (xiii. 12), and so make them fit
for that relation of being God's, and of being in fellowship
with Him, which corresponds to the perfect covenant relation
ship. This has taken place, in that Christians have once for
all been consecrated by the sacrifice of the body of Christ
(x. 10), or by the cleansing blood of the covenant (ver. 29) ;
they are hence called dyioi (iii 1, vi. 10, xiii. 24).* For if
Christians are exhorted to strive after holiness (xii. 14), i.e.
after participation in the divine dyioTrjs (ver. 10 ; comp.
§ 45, d, footnote 6), the idea has no reference to positive
moral perfection ; what is said is, that the Christian, after he
has once for all been put into the position of one cleansed from
sin, a position which fits him to be of the family of God, has
now laid on him the task of keeping himself in this position
by avoiding fresh defilement from sin, as even that drawing
near to God in the end, which leads to the vision of God,
is naturally permitted only to those who are consecrated to
God (ver. 14).
(c) If those, who have been sanctified by the sacrificial
death of Christ (note b), have been for ever perfected by one
offering (x. 14), it is clear that by the TeXetWts of the
Christian cannot be understood moral perfection as by the
Te\eiW« of Christ (§ 119, b, footnote 6), as Schenkel, p. 331,
will have it, but only the putting them completely, by the act
of purification and sanctification once for all (comp. x. 2 with
ver. 1), into the condition of that perfection, which fits for the
realization of the covenant relation. Hence the idea very
4 Riehm, p. 576, has not proved that this idea, which with our author bears
exclusively an Old Testament stamp, includes in principle deliverance from the
bondage of sin, as it does with Paul (comp. § 84, d). Neither in ii. 11 nor in
x. 4 does he speak of one becoming increasingly holy, but in both places
Christians are characterized, without reference to time, as such as have received
from Christ, in the way above explained, consecration for the family of God.
Compare the excellent exposition by Pfleiderer, p. 340 [E. T. ii. 68], but also
Ritschl, ii. p. 211, and even Gess, p. 472 ; while Schenkel throughout thinks
only of moral holiness. The realization of the Old Testament fundamental
command (Lev. xi. 44) continues also here, as with Peter (§ 45, d), and in a
certain sense also with Paul (§ 84, d), the goal of the Christian ; but this goal
ean only then be striven after when he has been purified from the stains of sin,
»nd consecrated to be the possession of God.

214 THE SACRIFICE OF THE NEW COVENANT.
closely corresponds — a fact which Eiehm, p. 641, misappre
hends—with the Pauline idea of Bticaia>o-i<i (§ 82, a), only
that the latter, conformably with the characteristic difference
of the reciprocal fundamental point of view, refers to the
putting into the state of Bucaiocvvr) required by the law, the
former to the putting into the state which was aimed at by
the whole atoning agency of the Old Covenant, but never
reached (ix. 9, x. 1, vii. 11, 19, and therewith § 115, c), the
state of perfection necessary for perfect covenant relationship.
As, therefore, with Paul, SueatWt? is essentially identical with
the not-reckoning or the forgiveness of sins, so, according to
the connection of x. 14 with vv. 11, 18, TeXeiWt? is identical
with the taking away or the forgiveness of sins.5 And that
it is so with TeXeimo-i<s in some degree, even as with the
Pauline Bucaia>o-i<s, which is given directly with purification
and sanctification even in the earthly present, is clear from
this, that the conscience gives witness to the entrance of this
perfection (ix. 9).
(d) By the TeXeiaaii; one is put into the position of being
well-pleasing to God, in which alone one can draw near to
God, and this drawing near to God (xi. 6) is the condition of
5 As, on the other hand, it does not follow from ii. 10 that the nXiiutis
of Christ is something different from moral perfection, so neither does it follow
that ayut ils Vo\xt belongs to the nXelutis of the Christian, as Riehm, p. 581^
yet supposes. Quite as little does it follow from xi. 39, 40, that participation
in the covenant promise belongs to nXiiatis, as Riehm, p. 582, asserts. For if
the believers of the Old Covenant did not obtain the promise even after their
death, because God had prepared for those of the New Covenant something
better, then the purpose-clause following shows how this better thing consisted
in this, that the latter even during life obtained the riXi'mtn, which made them
fit to obtain directly the covenant promise given with the perfected covenant
(comp. § 115, o). From this perfected salvation the others are not excluded,
but they only, by means of the sacrifice of Christ, which God had kept in view
for Messianic times, but which, according to ix. 26, had retrospective power,
had to be conducted with those now living (xi. 40 : ^«S x°°P's •V"*") to the
perfection essential to it, and they have therefore had to wait so long for the
fulfilment of the promise. But now, when the1 sacrifice has been offered,
they are led on to perfection (xii. 23 : Vixxioi nriXutopoitoi) , although they
have not reached the consummation of salvation ; and the idea of Riehm,
pp. 584, 585, that they are perfected in another sense than the members of the
New Covenant, is not only unfounded, but contrary to the evident intention of
xi. 40. It is also a mistake when Pfleiderer, p. 346 [E. T. ii. 74], finds in this
idea the Pauline oixmoZt along with the Pauline "oolxl'-it. Ritschl, ii. p. 212,
has caught the right idea.

§ 123. EFFECTS OF THE SACRIFICIAL DEATH OF CHRIST. 215
all true worship of God. On this account, it was adduced a3
evidence of the imperfection of the Old Testament law, that it
could not perfect those who drew near to God (tow irpoo-ep-
Xopevov;), and that it could not provide for them a real
entrance (x. I).6 By means of the perfect High Priest only
can we draw near to God (vii. 25 : tou? irpoaepxopievov'i Bi
airov toj ©em) ; through Him can we offer sacrifices well-
pleasing to God (xiii. 15, 16, and therewith § 119, d) ; only
in consequence of the cleansing perfected by Him, can we
worship the living God (XaTpeveiv : ix. 14; comp. foot
note 3) in the way well-pleasing to Him (xii. 28).7 On the
ground of the blood of His atoning sacrifice (iv a'ipaTi
'Ir/crod) have we confidence as to the way into the Holiest,
which He has consecrated for us, as one newly opened and
livingly effectual, because really leading to the goal, a way
which leads through the veil, which in the Old Covenant still
prevented entrance into the Holiest (ix. 8).s On the other
hand, Christ Himself has gone as our High Priest into the
Holiest of the heavenly dwelling of God to make His atoning
6 Even on this account the institution of the Holy Place, which prevented
entrance into the Holiest, i.e. to God Himself, was a symbol of the Old Testa
ment present (comp. § 117, c, footnote 3), in which the sacrifices could not
perfect those who drew near to God in behalf of Xarpilx (rot Xarptiotra), and so
could not fit for true worship, which can be done only in the presence of God
(ix. 8, 9). And on this account also the abolition of the law (vii. 19), which
could perfect nothing, stands over against the introduction of a better hope (that,
namely, to be looked for with the New Covenant, a priesthood making a real
atonement, according to § 116, a), by which (res sperata) we draw near to God
(iyyl^opist ru 0£w).
7 To draw near to God is brought forward even in the Epistle to the Ephesians
as a prerogative of the redeemed (§ 104, d), and also the Xxrpilx as the sacrifice
of Christians (§ 105, d), even in the earlier Pauline Epistles (§ 73, c). Yet more
peculiar does this drawing near to God, connected with sacrifice, appear in Peter
(§ 45, c) as the prerogative of the priestly people. It seems so natural even
here to think of the priests, to whom the drawing near to God and the Xxrpiutn
and the sacrifice alone pertained, at the same time also the xyixtpt'o;, in the
sense of note b, and the sprinkling with blood (x. 22), were specially appropriate
for the priests (Ex. xxix. 21 : Lev. viii. 30) ; yet the view of Christ as the alone
High Priest, who must mediate the coming to God and the sacrifice of Christians
(see above), so completely dominated the mode of presentation in our Epistle,
that the idea of the general priesthood, which, however (p. 313), Messner
(p. 313) ascribes to it, could only come in alongside of it (comp. moreover,
§ 124, 6, footnote 6).
8 If this veil (x. 20) is designated as the txp% of Christ, it is thereby indicated
that the flesh of Christ must be first given up in death before the veil be taken,

216 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
sacrifice effectual by His blood, and thus to become the
irpoBpopoi}, who has not only opened the way thither, but has
first trod it (vi. 20), and has thereby consecrated it for us
(x. 20). Christians may now be encouraged in confidence on
this High Priest (iv. 14, x. 21) to approach with boldness the
throne of grace (iv. 16), which is in the Holiest (x. 22;
comp. with ver. 19). The author can even designate
Christians as those who have already come to the heavenly
city of God (xii. 22), where the Judge as their covenant God
dwells (ver. 23), with the Mediator of the New Covenant,
whose blood testifies to the perfected atonement (ver. 24).
This leads us on to the new relation to God, which has been
set up on the ground of the perfect sacrifice of the New
Covenant.
CHAPTEE IV.
THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
§ 124. The New Testament Covenant People.
In the New Covenant, Israel is, according to the promise,
the true people of God, to the members of which and to
their children God bestows again His paternal mercy and
grace (a). But they became partakers of the New Covenant
by baptism, in which they have received the blessings of the
New Covenant, the forgiveness of sins and the outpouring of
the Spirit (b). In that the law is written on their hearts,
they have come to be of a new mind, and are drawn and led
on by God to holiness and righteousness (c). To the bless
ings already given them belongs also enlightenment by the
word of God of the New Covenant, an enlightenment which is
to be ever advancing and ever becoming more perfect (d).
(a) If by the sacrifice of Christ the people of the Old
Covenant are put into the position well-pleasing to God, then
Away and the way into the Holiest be opened, that His sacrificial death, there-
fore, was the preparatory condition for that. If Immer (p. 412), following
Holstein, gives this reference to the expression, that the flesh of Christ hid
His Godhead as the veil hid the Holiest, all meaning is taken from it in the
connection.

§ 124. THE NEW TESTAMENT COVENANT PEOPLE. 217
only now can that be realized, which was intended from the
first in the covenant relation, but could be perfectly realized
only in the New Covenant, in conformity with the promise
(Jer. xxxi. 33). He has become their God, and they His
people (viii. 10).1 That is a point even with Paul (§ 83, a),
that this people is beloved of God ; and this appears here in
the form, that to them the divine favour, the gracious good
pleasure of God, is bestowed. The people of the New
Covenant may come to the throne of God, as to the throne
of grace (iv. 16 : toj 0p6va> ti}? ^a/atTo?), with assured con
fidence (pXTa •n-apprjaia'}), there to receive mercy and to find
grace.2 Grace appears here, then, not as the source of salva
tion, but as the advantage of the New Testament institution
of salvation, which the good pleasure and the grace of God
have bestowed again on the covenant people, beginning there
with the realization of the Messianic salvation.3 This is here
1 Peter, too, regards believing Israel as the real people of possession, or the
flock of God (§ 45, a), a figure even here hinted at, when God gives to them a great
shepherd (xiii. 20). The Israel ef the New Covenant alone are the true family
of God (iii. 6 : oixos Sicu ; comp. § 117, a, b) ; for those only can really belong
to God who, having been perfected by purification and consecration, may draw
near to God (§ 123). As God was not formerly ashamed to be called the God of
the patriarchs (xi. 16), so He now calls Himself their God (comp. xii. 23, where
¦xxtrmt, agreeably to the context, can refer only to all the members of the
heavenly and the earthly community of God).
2 In the LXX. ixio; corresponds to the Hebrew IDfl, and x*P'" ivpitxsit to
IH XVfO- Every one who falls away from Christ turns away from this grace of
' " T T
God (xii. 15 : utnpat axo rtis x&piros rov Btov) ; it is that grace which establishes
the heart (xiii. 9), which gives the Spirit (x. 29 : to vrnufix rn; x^P^'s)) an<i
which is asked to be with them all in the concluding words, just as in the
Pastoral Epistles (§ 108, 6, footnote 4). It nowhere appears defined as to its
nature by the contrasts, by which the Pauline idea gets its peculiar colouring
(§ 75, 6) ; and if it is not to be understood, as with Peter (§ 45, 6, footnote 3),
directly as a gift of the divine mercy, yet iv. 16 shows that the idea in our
Epistle betrays quite its Old Testament origin, just as with him.
3 Only in the passage ii. 9, according to the current reading, would grace be
the principle of salvation, in virtue of which the institution of salvation took
place, just as with Paul (§ 75, c). However, even as regards this passage, it is
very striking that in it, not in any way the self-surrender of Christ to death,
but His personal experience of it (the yiiitixi Ixtxrou), is designated as the effect
of the grace of God. One very naturally remembers in these circumstances that
while no doubt our MS. traditions clearly decide for the reading x*P'T' e""> on
the other hand the ancient, and partly the very ancient, patristic tradition are
equally for xaP'S e""> and tnat ^ne wa7 m which this latter reading has been
accounted for is very artificial, while also the helplessness of the patristic
exegetes, iu the face of it, and the use made of it by the Nestorians, easily

218 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
also expressed quite in the manner of the Old Testament
throughout, that the members of the people of God, or of the
family of God, are called children of God (ii. 1 0).4 In that
way is indicated the certainty of the fatherly love, which must
belong to the true children, in contradistinction to bastards
(xii. 6-8). But, as with Paul, a share in the Boga is expressly
laid claim to as the child's right, on the ground of inheritance
(§ 97, c), and so our author makes this combination.5 As the
Son of God has already plainly attained to the inheritance of
a share in the Father's Lordship (i 2 ; comp. § 118, a, foot
note 2), so also must the children of God, though in a
enough explain how the apparently so simple Pauline x**P'T> e"" was substituted.
But if xaf's 0S°" stood originally, then this can be but an allusion to His being
forsaken by God, on account of which, according to the oldest tradition
(Mark xv. 34), the cry of Christ was uttered as He was tasting death.
4 If, therefore, in our Epistle also the readers are addressed as brethren
(iii. 1, 12, x. 19, xiii. 22 ; comp. ver. 23), it is quite clear from vi. 10, where
brotherly love is characterized as a love shown towards the name of God, that
they are brethren, because they all bear the name of sons of God. This
brotherly love is shown by hospitality (xiii. 1, 2), in every sort of service (vi. 10),
especially towards suffering brethren (xiii. 3; comp. x. 33, 34), as also in
unanimity (xii. 14). The beautiful deeds of love (x. 24 ; comp. § 108, d, foot
note 10) and beneficence, by which Christian fellowship was shown (comp. also
x. 33, and for the idea of xoitmix, § 41, 6), are the true sacrifices, with which
God is well pleased (xiii. 16), because they glorify His fatherly name.
5 Moreover, here also, just as with Peter (§ 45, d), when exhorted not to give
way to care, they are referred to the help of Divine Providence formerly assured
to them in the Old Testament (xiii. 5, 6), and not, as in the words of Jesus
(§ 20, b), to the fatherly love of God ; the obligation of reverential submission
under the fatherly chastisement (note c) results rather from the relation of son-
ship (xii. 9), as then the duty of childlike obedience. And in this combination
also the relation of sonship is not grounded, as with Paul, on justification, but
it rather presupposes nXimtis, which is identical with the Pauline iixxlatis
(§ 123, c). On the other hand, there is no mention of a begetting of God's
children on the part of God, not even ii. 11, as Riehm (p. 737) yet supposes
(comp. § 118, o, footnote 5). If, xii. 9, God is designated as S wxrnp ™»
•rnu/tirut, in opposition to the vxripis rns txpxo; huZt, He cannot possibly be so
designated as the author of the new life, but only as the Creator (comp. Jaa.
i. 17) of all spiritual beings, to which class angels (i. 14) as well as men belong
(xii. • 23), only that the latter, besides the irtiZpa, have also the tipi (comp.
§ 27, a), begotten by their natural parents, according to which they have come
from the loins of their fathers (vii. 5, 10). But to draw in here the contrasts of
Traducianism and Creationism, and to seek to reconcile these contrasts, as
Riehm, p. 680, does, imposes upon our author thoughts quite foreign to him.
To regard God as the Father of spirits, and which, moreover, is explained,
without any recourse to Philo, by such passages as Eccles. xii. 7, Num.'
xxvii. 16 (comp. Riehm, pp, 856, 857), excludes entirely the idea of a begetting
the children of God.

§ 124. THE NEW TESTAMENT COVENANT PEOPLE. 219
different sense from that of Paul (comp. § 118, c, footnote 7),
be conducted forward to the fatherly glory (ii. 10). Only it
is characteristic that Paul, writing mostly to Gentiles, has in
his eye the Eoman right of inheritance, which knows no dis
tinction between older and younger children, while here, in
conformity with the Jewish law of inheritance, the sons, only
in so far as they take the position of first-born sons, lay claim
to the full possessions of the father (xii. 16 : Td irpcoTOToicia).
As Christ, indeed, according to § 118, b, appears among the
heavenly sons of God as the first-born, so the Christian
Church is called eK/cXr/aia irpaTOToicmv (xii 23), and the
words added, diroyeypappevcov ev oipavoh, show unequivo
cally, that to those who are already enrolled as citizens, in the
heavenly city of God (comp. Luke x. 20, and, therewith,
§ 30, d), though they yet wander on the earth, the final con
summation is therewith secured in virtue of this right of the
first-born. As believing Israel are called to this (§ 117, b),
so here, too, as with Peter (§ 45, d), the calling is essentially
a calling to sonship, which brings with it the promise of
the eternal /cXr/povopia (ix. 15).
(b) Among the subjects of elementary instruction is
reckoned, vi. 2, instruction as to washings, i.e. as to the
distinction between the observance of baptism and Jewish
washings (ix. 10). The latter, namely, is a washing of the
body with pure water (x. 23),s which symbolically assures of
the cleansing of the conscience from the consciousness of
guilt (ver. 22), inasmuch as there is connected with it, quite
as in the early apostolic Church (§ 41, a), the confession
6 The union of blood-sprinkling with washing in this passage seems to point
to the consecration of the priests (comp. Lev. viii. 6, 30), especially if the two
are regarded as the condition of drawing near to God (comp. Riehm, pp. 744,
745). But we have indeed seen, § 123, d, footnote 7, why the idea of a general
priesthood cannot occur in our Epistle, and, in fact, the uniting of the two
participial clauses, pipatntpiitoi . . . xx) XiXoupiitoi, is throughout untenable.
The second belongs rather to xxrixeifi", and only takes up again the former ;
while in place of the sprinkling with blood, it puts the figurative assurance of
its efficacy in the washing of baptism. Gess, p. 473 f., connects both with
xxrixoipit, and quite perversely refers the washing with pure water to moral
renewal by the Spirit, appealing to Ezek. xxxvi. 25, 27. We have here rather
the same view of baptism as in Peter (§ 44, 6), while this occurs even in Paul,
but quite in subordination to the view of baptism as a symbol peculiar to him
(§ 84, a; 101, a).

220 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
(6p,oXoyia) as the object of which Jesus is named in His
specific Messianic character (iii. 1, iv. 14), or the fulfilment
of the promise hoped for by Him (x. 23). In baptism, there
fore, just as in the early apostolic Church, the confessor of
the Messiah is made a partaker of a blessing essentially
peculiar to the New Covenant — the forgiveness of sins
(viii. 12, x. 17, after Jer. xxxi. 34).7 If now, according to
vi. 2, along with teaching about baptism there is added
teaching about the laying on of hands, what is thereby
thought of is the practice common in the early apostolic
Church (§ 41, d), which, as the symbol of prayer for him
who was being baptized, imparted to him the Spirit. Those
who, according to vi. 4, have tasted of the heavenly gift, have
been, at the same time, really made partakers of the Holy
Ghost; and so it is presupposed, x. 29, that those who have
been sanctified on the ground of the blood of the covenant,
have, at the same time, received the Spirit of grace. And so
here also, as in the apostolic preaching, along with the
forgiveness of sins the gift of the Spirit is connected with
baptism, and the Spirit appears, just as there (§ 40, a, foot
note 1), exclusively as the principle of the gifts of grace, in so
far as the signs and wonders and manifold mighty works,
with which God confirmed the preaching of the ear-witnesses,
are traced back to gifts of the Holy Spirit, which God
distributed according to His will (ii. 4) ; and, according to
vi. 5, all the members of the New Covenant have, to a
certain extent, tasted of the powers of the Messianic age
(§117, c).8
(c) If, according to vi. 1, fundamental Christian instruction
began with peTavoia, as formerly the preaching of Christ
7 This is indeed pre-eminently the heavenly gift which the Christian, accord
ing to vi. 4, has tasted ; for, according to iii. 14, they are made partakers of
Christ Himself, i.e. of the salvation presented in His atoning sacrifice, they
have eaten of the New Testament altar of sacrifice (xiii. 10), i.e. they have been
made partakers of the fruit of the sacrifice offered on the cross.
• It is self-evident that in these passages the Spirit is not regarded as a
person, but as a divine power given to us, just as with Paul (§ 84, a, foot
note 4). On the other hand, it was easy to refer tlie blessing of the New
Covenant, by which the law was written on the heart (viii. 10, x. 16), back to
this gift of the Spirit ; yet this combination is not made by our author, and
thus on that account the Pauline contrast of the covenant of the Spirit to the
covenant of the law is foreign to him (comp. § 115, 6, footnote 3).

§ 124. THE NEW TESTAMENT COVENANT PEOPLE. 221
(§21) and the early apostolic preaching did (§ 40, b), then
there must have taken place in the members of the New
Testament Church a change of mind, which implied a turning
away from dead, i.e. sinful works (§ 115, b, footnote 6), and
which must therefore lead to a mind well-pleasing to God.
But this is given of itself, when, conformably with the promise
of the New Covenant (Jer. xxxi. 33), the law is written on
the heart (viii. 10, x. 16), according to which this has to be
regarded as the abiding tendency of the heart for the fulfilling
of the divine will.9 Now, he who has been consecrated to
God by the blood of Christ, aims steadily after holiness
(xii 14; comp. § 123, b), while he preserves himself from
every stain from new sin, and, in particular, from the
heathenish sins (§ 69, d) of unchastity both in and out of
marriage, and of covetousness (xiii. 4, 5). In this God Him
self helps him, while He establishes his heart by His grace
(ver. 9), and accompanies him in every way (ver. 25); but,
in particular, while by His fatherly chastisement in times of
trial He draws His true children to an ever fuller participa
tion in His holiness (xii. 5-10), and so works in them the
peace-bringing fruits of righteousness, i.e. the kind of life
well-pleasing to God (ver. II),10 which makes every sorrow
to be to Him an object of joy (comp. § 46, d; 55, c). So
God Himself here also makes the Christians ready for every
good work, to do His will, while He works in them what is
well-pleasing to Him through Christ (xiii. 21), whom He has
even on that account, on the ground of the blood of the New
Testament covenant, made to be the chief Shepherd of His
own people (ver. 20; comp. § 121, d), so that He now by
His royal and priestly activity may help them in their trials
9 On this account everything depends here also on the tendency of the heart,
just as § 26, c, and in the early apostolic teaching (§ 47, a; 55, 6), because God
searches the deepest depths of the heart (iv. 12, 13). Only with a true, i.e. an
upright heart, can one draw near to God (x. 22). The deadly sin of unbelief, oi
of falling away, can come only from an evil heart (iii. 12 ; comp. § 125, d,
footnote 9).
10 The peace of the soul must there make its appearance, where the state of
being well-pleasing to God, i.e. of righteousness, has been established in the
man, when he has a good conscience, it ¦ratit xaxZs 6iXut xtxtrpiifitlai (xiii. 18).
And hence also God, who works all that pertains to this in men (ver. 21), is
called the God of Peace (ver. 20), and Melchisedec, the King of Righteousness,
is at the same time called the King of Peace (vii. 2).

222 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
(ii. 18), and give them at the proper time help from the
throne of grace (iv. 16).11
(d) Among the blessings of the New Covenant, this also is
mentioned in the prophecy (Jer. xxxi. 34), that the knowledge
of God shall be alike and common to all (viii. 11). The
author is naturally thereby thinking of the perfect revelation
of God made in the words of God by the Son (i 1), and
which ought to have already fitted even the readers in an
ordinary way to be able to be teachers (v. 12). For they
also have tasted the good word of God, which guarantees the
fulfilment of the promise in the New Covenant (vi. 5) ; they
have obtained the knowledge of the truth (x. 26 : iirlyvmo-K;
TI75 aXrj0eia<;), and are therefore enlightened (vi. 4, x. 32 :
<pa>Tio-0evTeii ; comp. § 1 0 7, a). But there are different stages
in the revelation of the New Testament word of God, as
there are in the knowledge wrought by it. The introductory
parts, the elements of the word of God, or of the proclama
tion of Christ (v. 12: t« o-Toixela tjj? «/a%»}? tcov Xoylcov
tov ©eov ; comp. vi. 1 : 0 Trj<} dpxv'i tov XpiaTov Xoyoi), are
designated by the author, as by Paul (§ 102, b), figuratively
as milk (v. 12), as it is suitable for vi)irioi (ver. 13), in contrast
to the strong meat, which the TeXeiot can bear (ver. 14; comp.
TeXetoTjys, vi. 1). This fundamental teaching consists, accord
ing to vi. 1, 2, in the preaching of repentance and faith, with
which evangelical preaching began (Mark i 1 5 ; comp. Acts
xvii. 30, 31, and with that § 61, a; 19, 4), in instruction
about baptism and the laying on of hands (note b), and about
eschatological events. By the strong meat, on the other
11 In what way God carries on this His work of grace through Christ our Epistle
gives no hint, only it is certain that the Pauline doctrine so richly developed
of the living fellowship with Christ and the work of His Spirit in the Christian
(§ 84, 86) remains foreign to it. But He naturally does it in this way, that He
equips His servants to speak such words of exhortation as this Epistle contains ;
and finally, all are required in the most pressing terms to keep each other from
falling away (iii. 12, 13), and to advance in good works (x. 24). In this sense
it is in particular the duty of those who are over them to watch for their souls
(xiii. 17), and the church assemblies is the place where such exhortations are
addressed (x. 25), and they are therefore to listen to the one and not to forsake
the other. Along with this, good example is particularly to be attended to, as
exercising a wholesome influence (xii. 12, 13), as evil example has a tempting
influence (ver. 15), and therefore the author does not weary to present the
example of the heroes of the faith, who look down on Christians in their fight
(xii. 1), their departed leaders (xiii. 7), and even Christ Himself (xii. 2, 3).

§ 125. THE DUTY OF THE NEW TESTAMENT COVENANT. 223
hand, by which the author seeks (vi. 1), with God's help
(vi. 3), to lead on those readers, who at any rate have not
kept behind at the stage of vr/iri6Tr)<s, and have become dull of
mind (v. 11—13), on the supposition of the zeal for TeXeioTrj<}
quickened in them afresh by his exhortations, he evidently
means those deeper instructions as to the relation of the
New Covenant to the Old, which our Epistle furnishes.12
§ 125. The Duty of the New Testament Covenant.
The duty of the New Testament covenant is the inflexible
holding fast the hope of the fulfilment of the covenant
promise guaranteed in the New Covenant, and this is not
possible without faith (a). This faith, which is the dis
tinguishing mark of all the pious of the Old Covenant, is in
the New Covenant a firm confidence in the fulfilment of the
covenant promise, and a confident persuasion of the saving
facts, by which that fulfilment is guaranteed according to the
gospel proclamation (b). In this faith consists essentially
that state of mind well-pleasing to God, on the firm keeping
hold of which in enduring patience depends participation in
the perfected salvation (c). But sin is simply unbelief, and
falling away from faith is the sin which never can be for
given, because it gives evidence of final hardening (d).
(a) If the members of the New Testament covenant are
so highly privileged, that they are fit to obtain directly the
Old Testament promise (§ 123, c, footnote 5), then the hope
of the fulfilment of this promise is their distinguishing mark.
They are designated as those who have fled to seize firmly
the hope presented for their immediate grasp (vi. 18) in the
promise confirmed by an oath (ver. 17).1 Thus this strong
12 That there is no reference here to the contrast between orltn; and ytSti;,
as Kostlin (compare 1854, pp. 403, 404), Riehm, pp. 783-785, has abundantly
proved. All these deeper instructions have but the practical tendency to
strengthen the hope that what was left unrealized in the Old will be perfected
in the New Covenant. But that leads on to the explanation of the duty of the
New Testament covenant, on the fulfilment of which participation in this
perfection depends.
1 If this hope is compared to an anchor, which is firm and reliable, because it
reaches into the heavenly Holiest (ver. 19), whither Christ as our orpilpopoo; has
gone (ver. 20), it is implied in this that this hope rests on the heavenly high-
priesthood of Christ. For this is indeed the new priesthood promised for tiie

224 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
emphasizing of the hope was, no doubt, occasioned by the
fact that the hope of the readers was getting weaker
(§ 111, a); it reminds us thus so very much of the central
position of hope with Peter (§ 51), and is so closely connected
with the whole fundamental view of the author, that it ought
not to be reckoned among the peculiarities of his method of
teaching, to see in the Messianic hope, i.e. in the hope of the
fulfilment of the Old Covenant relationship guaranteed by the
appearance of the Messiah, the characteristic privilege of
Christians. Therefore also the uninterrupted holding fast of
the glad confidence (irapprtcria ; comp. x. 35), and of the high
pre-eminence in it (Kavxwa)> which such a hope gives, is
the condition of belonging to God's New Testament family
(iii. 6; comp. § 117, b); and thus the unwavering holding
fast (comp. x. 23) of an assured hope (comp. vi 11 : 17 ttXtj-
poc\>opia ttj? eXirlBoi) is the New Testament covenant duty.2
Only to those who look for the return of Messiah with such
a hope can He appear as the Saviour (ix. 28). A firm
confidence (viroo-Tao-it;), however, is required for the fulfil
ment of this duty, and hence the uninterrupted holding fast
of that confidence, and also of the glad hope itself (iii. 6),
can be reckoned (ver. 14) the condition of participation in
Christ, i.e. in the blessings of the New Covenant procured by
Him (§ 124, b). Such a confidence is now the ttio-ti<s iirl ©eov,
which is designated (vi. 1) the fundamental article of evan-
Messianic time, with which the perfect atonement, and therefore the full
realization of the object of the covenant, was brought into view (vii. 19).
According to x. 23, also, Christians confess the final consummation hoped for,
which by the addition mtros yap 0 ivxyyuXxfmo; marked out as the fulfilment
of the promise, and. which, in conformity with the connection with vv. 19-21,
is based on the exaltation of the Messianic High Priest.
8 The hope itself must not be regarded as this covenant duty, as neither must
it be regarded, with Riehm, p. 751, as the condition for drawing near to God.
For, vii. 19, it is not the subjective hope, as iii. 6, vi. 11, but, according to a
well-known metonymy, as vi. 18, x. 23, the res sperata that is meant, the
perfect priesthood, namely, and the perfect atonement given with it as the
object of the hope directed to the setting up of the New Covenant (comp.
§ 116, a). Just so is Christ, vi. 20, our ¦z-pSSpopus, and therefore by Him, and not by
our hope, is the way to God prepared, although that hope is yet in that objective
sense (as the fulfilment of the promise hoped for : » itpoxupim ix«it) compared
to an anchor, because as the latter rests immoveably on the bottom of the
ocean, so hope has its guarantee, which cannot be shaken, in the heavenly
Holiest, when the work of redemption is completed (comp. footnote 1).

§ 125. THE DOTY OF THE NEW TESTAMENT COVENANT. 225
gelical preaching ; for such preaching begins with the
announcement that God, by sending Messiah, has guaranteed
the fulfilment of His promise. But faith is expressly
explained, xi. 1, as a firm confidence of things hoped for
(eXtn^opevwv v-iroo-Tao-is), and, at the same time, as a persua
sion of unseen things (irpaypdTwv eXeyxo? oi j3Xeirop£vmv),
which makes the things as sure as though they were seen
(ver. 27).3
(b) Faith, as it is described, xi. 1, has been the mark of all
the holy from the beginning (ver. 2). According to the
various promises which these receive, the eX-iri%6p,eva and the
oi BXeTropeva were ever very various, but the nature of faith
was not thereby altered.4 "With the members of the New
Covenant, the sum of the eXtri^opteva, in reference to which
3 There is here therefore also implied in the idea of xltns both a confident
trust on the faithfulness (xi 11 ; comp. x. 23) and the power (ver. 19) of God,
who both will and can fulfil His promise ; and, on the other hand, a confident
persuasion of things not perceptible to the senses, as, e.g., the creation of the
world, in which the visible was expressly called into existence by the invisible
creative word of God, and not made of things perceptible to the senses, that it
might remain an object of faith (ver. 3). As the former trust is connected with
the ¦ra'pptitia of hope, so the latter thorough persuasion has to do with its
z-XtipoQoplx. The close connection of faith with hope gives its peculiar colour
to the idea of faith in our Epistle, and puts it very near to the Petrine idea
(§ 44, a, footnote 2). Neither does xltns include hope (comp. Usteri, p. 256),
nor does the latter take its place (comp. Baur, p. 252) ; but neither is it a
manifestation and evidence of faith, nor its flower and crown (comp. Riehm,
pp. 709, 752) ; for faith even presupposes hope if it is a waiting for the ixxiZi/tstx
(xi. 1). Faith is rather the only condition under which the fast holding of
hope, and therewith the fulfilment of the covenant duty, is possible.
* With Abei and Enoch, faith was the conviction of God's existence, and of
His retribution (ver. 6) in general. Noah already possessed a divine word of
promise (ver. 7 : zptifiarirttls), so that with him the conviction of its truth coin
cided with trust in its fulfilment. Sarah and Abraham relied on the promise of
the posterity assured to them in the son of promise (ver. 11, xii. 17-19) ; Isaac
and Jacob, on the fulfilment of the blessing given them by word of mouth (vv.
20, 21) ; all the patriarchs, on the possession of the promised land (w. 8, 9, 22).
But as Abraham, according to § 115, a, already possessed the same promise,
whose fulfilment should have been brought about by the Old Covenant, but was
actually brought about by the New, the faith of all the patriarchs already kept
the fulfilment of this highest promise in view (vv. 13-16 ; comp. ver. 10), with
which the conviction of the reality of the unseen heavenly fatherland was given
(w. 13, 15), and so all the other heroes of faith (ver. 39), when their faith could
rest on promises in detail, for the fulfilment of which they survived (ver. 33), as
the examples in vv. 28-31 show. Even in the case of Christ Himself, the joy
of His heavenly exaltation set before Him as reward, was the object of that faith
of His which is our example (xii. 2 ; comp. § 120, d).
VOL. II. P

;226 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
•they had a sure confidence, is nothing else than the contents
of the covenant promise, whose fulfilment had been guaranteed
-to them by the setting up of the New Covenant: the bi
¦BXeiropeva, on the other hand, are the institutions and blessings
of salvation presented in this covenant, in reference to which
they were thoroughly persuaded by the gospel proclamation.
If the former was given with the relation in which faith
stands to hope (note a), it is then confirmed by iv. 2, according
to which the word of the promise, which was the same in the
Old Covenant as it is in the New, did not profit the hearers, if it
was not united to them, if it was not appropriated by them by
faith, i.e. by trust on the promise given in it. But that the
oi BXeiropeva are not the realities of the invisible (heavenly)
world (Pfleiderer, p. 352 [E. T. ii. 80]), is clear from x. 22,
according to which the •nXr/poip'opia iriaTewi can exist only
when we have acknowledged Jesus as the perfect High Priest
(ver. 21), and His blood as the means by which the way to
God is opened up (vv. 19, 20).6 Since, now, this is even
the contents of the New Testament proclamation, everything
depends on the firm conviction of the truth of this pro
clamation, and such conviction is demanded, if the regard
to the New Testament proclamation, required ii. 1, is accounted
for by the greatest confidence in it possible (vv. 3, 4), and
the turning away from it is characterized as a sin against
Him who speaks from heaven (xii. 25; comp. § 116, b,
footnote 3).
(c) This faith, as it has become the mark of all the holy, is
the mind which is specifically well -pleasing to God, and
therefore the principal element in Bucaioo-vvr). Without faith
it is impossible to please God (xi. 6 ; comp. x. 38) ; by faith
5 And thus it is plain why Christ is not spoken of directly as the object of
faith ; but this is neither because He here furnishes the pattern of faith
(Biedermann, p. 249), nor is it because He has won for faith its full contents
(in the sense of Pfleiderer, p. 352 [E. T. ii. 83]). As He who is and abides
unchangeably what He has become for Christians by His exaltation to be the
Messianic High Priest, then, according to the connection of xiii. 8, it is He oft
whom the demand of an abiding trust in the fulfilment of the promise (ver. 7) is
made to rest. But just because this is ever the main side of xltn; in the Epistle
to the Hebrews, while the other, the being thoroughly persuaded, is but the
presupposition for it, the Pauline formula cannot here be impressed. But that
faith is here the persistent striving after eternal blessings (Schenkel, p. 127 f.),
is decidedly incorrect.

§ 125. THE DUTY OF THE NEW TESTAMENT COVENANT. 227
all the holy ones of the Old Covenant have had a good witness
borne them in God's word of the Old Testament, i.e. by God
Himself (xi. 3 9 ; comp. ver. 2) ; nay, through faith Abel had
a good witness borne him, that he was well-pleasing (BiKaioi)
to God (xi. 4) ; and Noah, who is the first expressly said to
be Sl/caio? in the Old Testament (Gen. vi. 9), has gotten this
righteousness icard tticttw (xi 7).6 Only believers, therefore,
can enter into God's rest (iv. 3), and inherit eternal life
(x. 38, 39), as even the law showed in the case of the pious
of the Old Covenant (vi. 15), that the inheritance of the
promise could be obtained only by faith (ver. 12).r Along
with iria-TK in this passage, paicpo0vp.ia is mentioned (comp.
ver. 15), which, as in Jas. v. 10, Col. ill, designates that
endurance, by which faith is verified in the apparent delay in
the fulfilment of the promise. If sufferings, moreover, are
added, which seem to stand in sharpest contradiction to the
fulfilment of the promise, then there is need of patience
if.mop.ovq: xii 1, 7; comp. § 30, a; 46, d; 55, c), which,
just like faith, is therefore the condition for the fulfilment of
the promise (x. 36), because it is needed to preserve the
joyfulness of hope (ver. 35). According to ver. 36, this
6 It requires no proof to show that the righteousness imputed to faith by grace
in the Pauline sense is not meant here, as this idea is not only awanting in our
Epistle, but is excluded by the analogies, and by other presuppositions, from
the complete idea of rtXiluti; (comp. § 123, c). It is not, moreover, involved in
the passage that iixxiotitti was wrought in Noah by God, inasmuch as, according
to the explicit statement, he earned it by his own conduct. And therefore the
Gospel may be called a Xiyos tixxiotitns (v. 13), inasmuch as by its proclamation
this mind well-pleasing to God is quickened. How far the author is from the
Pauline idea of justification by faith, x. 38 shows very clearly, where the passage
Hab. ii. 4, quoted iu favour of it by Paul (Gal. iii. 11 ; Rom. i. 17), is so used
by him, differing in this from Paul, but agreeing with the original sense of the-
passage, that ix xltnus is separated from i "iixxio;, and thus the essence of
lixxtotit* is placed in xlcns. Comp. the excellent exposition of Pfleiderer,
p. 356 f. [E. T. ii. 85].
' Here is shown quite the difference between this conception of the idea of faith
and the Pauline, as the latter receives its specific expression in the doctrine of
justification. For there faith is plainly confidence in the salvation already
given in Christ, and is therefore the condition of justification realized presently.
But in this form it is something specifically peculiar to Christianity, as the justi
fying faith of Abraham, as to its nature, but not as to its object, as is partly the
case in our Epistle (comp. note b, footnote 4), was identical with it. And the
dispensation of the law forms altogether the contrast to the dispensation of faith
of Christianity (comp. § 82).

228 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
patience is the will of God, i.e. what He specifically requires
in the New Covenant.8
(d) The more that the essence of righteousness for our
author consists in faith, the more is there but one sin pre
eminently designated as sin simply, and that is a falling away
from faith (xii. 4, iii. 13). Even the first generation of the
covenant people did not obtain the promise on account of their
sin (iii. 16, 17), and this sin was their disobedience to the
divine requirement of faith (ver. 18 ; comp. iv. 6, xi. 31), i.e.
their unbelief (iii. 19).9 Thus the cowardly shrinking from
faith is now (x. 38, 39 : vvoo-toXt]) a despising of God
speaking from heaven (xii. 25) ; it is even a falling away from
the living God (iii. 12), and even a sin of fornication in the
sense of the Old Testament (xii. 16, and along with it
§ 117, b), inasmuch as one prefers the promise of the world to
His service and the service of His promise (comp. Jas. iv. 4,
and therewith § 55, a). But the falling away of such as have
gotten the knowledge of salvation in Christ (x. 26), and have
experienced all His blessings (vi. 4-6),10 is therewith charac
terized as a sin, which is yet more terrible than that of frivolous
disobedience, for which, under the Old Covenant, death was
assigned (x. 28); it is a daring sin, a wilful sinning against
* According to the connection of ver. 36 with w. 38, 39, patience is nothing
else at bottom than faith proved in suffering (vv. 32-34), a faith which does not
timorously shrink back in the trial of affliction, and does not grow weak (xii. 3).
The faith of the pious, mentioned xi. 35-38, consisted in fact in this patience,
•which endures even to death (xii. 4), and bears willingly the reproach of Christ
(xiii. 13 ; comp. xi. 26), as Christ has Himself given us an example therein
(xii. 2, 3).
9 As with Peter (§ 44, a, c), and in one respect at least with Paul (§ 82, d), so
here too, the want of faith, which is the condition for the perfecting of salva
tion (iv. 3), is qualified as disobedience (ver. 11) ; as, on the other hand, the
faith which secures the final salvation is qualified as obedience towards Christ
(v. 9). Hence only an evil heart can lead to such unbelief (iii. 12 : xocplia xottipx
axitrlxs ; comp. § 124, c, footnote 9), a heart which is hardened by the deceit of
sin (ver. 13 ; comp. vv. 8, 15, iv. 7). If even one, growing indifferent to the
salvation offered in the perfect revelation of God (ii. 3), falls short of the grace
of God (xii. 15), and with a profane mind gives up (xii. 16) his birthright, as
Esau (§ 124, a), for earthly blessings (i.e. in conformity with the circumstances of
the readers, for deliverance from the persecutions which afflicted the Christians),
he will so relax the zeal to obtain the covenant promise (iv. 11), and therewith
the zeal to keep hold of the hope (vi. 11, 12), that by disobedience he ceases to
fulfil the duty of faith, which alone leads to a holding fast the hope.
10 By such a falling away Christ is crucified afresh, while the character of

§ 126. THE FULFILMENT OF THE COVENANT PROMISE. 229
better knowledge and conscience (e/eovalw dpiapTaveiv), for
which there is no more any sacrifice, but only the avenging
judgment over the enemies of God (vv. 26, 27). There is
therefore even in the New Covenant, as in the Old (§ 115, b),
a malignant sin for which its atoning institute is not available,
and which can hence never be forgiven, like the sin against
the Holy Ghost, of which Jesus speaks (§ 22, b), because he
who commits it can no more be renewed to repentance (vi.
4-6), as even Esau found no more room for perdvoia
(xii 17).U § 126. The Fulfilment of the Covenant Promise.
Although the perfect salvation is but a getting possession
of the Old Covenant promise, yet may it, in so far as it is
connected with the fulfilment of covenant duty, be also
regarded as wages (a). The immediately impending judg
ment of God decides as to the bestowal of this salvation, the
day of which judgment is ushered in with the overthrow of
the world, and brings everlasting destruction to all the enemies
of God (b). But to believers Christ appears as the deliverer
from this destruction, and leads their souls to eternal life (c).
Then begins the final consummation in the unchangeable
kingdom of God, when the risen in the heavenly city of God
see God in glory and in eternal Sabbath festival (d).
(a) While the patriarchs (xi. 13), and all believers of the
Old Covenant (ver. 3 9), did not really receive the promise, as
they had first to be perfected by the one sacrifice of Christ
His death as the sin-offering of the New Covenant, on which all Christian hope
rests, is denied ; and as with unbelievers it is declared to be the death of a trans
gressor (vi. 6), the Son of God is therefore trampled under foot, while the blood
of the covenant is regarded as unclean, and the grace of the Spirit is despised,
while it is declared to be a misleading, false spirit, which misleads the Church
which believes on Messiah (x. 29).
11 This impossibility is represented, to be sure, under the figure vi. 7, 8, as
the result of a divine sentence of rejection ; but iii. 13 shows that only the divine
judgment of hardening is thereby meant (§ 29, d; 91, c), by which the hearts
which are given over to sin, become in the end so hardened by the deceitfulness
of sin, or so harden themselves (iii. 8, 15, iv. 7), that. a return is no longer
possible. But if the members of the Church generally could fall away, it follows
that the reversion of the heavenly perfection, which became theirs in virtue of
the right of the first-born (xii. 23 ; comp. § 124, a), is not irrevocable.

230 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
(ver. 40), the members of the New Covenant have this
advantage over them, that they are fitted and destined to
receive directly the perfect salvation promised.1 -But now, as
the definite obtaining of the promise remains dependent on
the fulfilment of New Testament covenant duty (x. 36';
comp. § 125, c), so this too can be conceived of as wages for
this fulfilment (ver. 35 : p,io-0airoBoo-ia). To be sure, the
reward is but the fulfilment of a promise given of His own
free will, and the service is nothing else but holding fast the
joyful confidence of this fulfilment (irappriaia) : but after that
God had once, in a new covenant, as at all times (xi. 6 :
pio-0aTroB6Tr)s;), connected the fulfilment of His promise with
the fulfilment of a definite duty (comp. x. 36 : to 0eXr]pa tov
©eov), a relation of reward is ever again presented, which
may now be available for the performance of this duty
(comp. § 3 2). As Moses looked to the recompense of reward
(xi. 26), as Christ Himself endured the cross in view of the
reward set before Him (xii. 2), so can the Christian give up
the earthly in view of the higher reward (x. 34).2
(b) If there is a reward of wages, there is also naturally a
retributive punishment (ii. 2 : pio-0airoBoa-La), and which of
the two is to be given to each individual is decided by the
last judgment, which the fundamental doctrine of Christianity
1 As the possession of the Holy Land promised to Abraham (xi. 8), so here
this perfect salvation is designated as their everlasting possession (ix. 15) ; but
as, according to § 124, a, this salvatidn is regarded as the portion of the Christian
as a child, here the idea of xXttpotopilx, which, moreover, elsewhere occurs, as
in Peter (§ 50, c), for the inheritance promised to believers (vi. 12 : ol . . .
xXTjpotopiovvrls ras ixxyytXix; ; comp. i. 14 : xXtiponpiiTt rnt turtiplxt), passes over
into that of heirship (comp. vi. 17). It agrees with this that the Son is
appointed to be xXnpotbpio;, and as such has received a name higher than the
angels (i. 2); so also xii. 17, according to which Esau wished to inherit his
father's blessing. As, moreover, from the point of view of hope, by which the
Christian even now possesses what is allotted to him as a sure possession in the
future (§ 117, d), Christians can even now be designated as xXvpm/ior rns
ixxyyixlxs (vi. 17), although the special xXtipotopiiit of the promise (= Xxpifixiut :
ix. 15 ; ixirux'Tt : vi, 15 ; xi. 33 ; xopolZstSxi : x. 36) is inherited only through
xltn; and fcxxpotu/tix (vi. 12). Just so Isaac and Jacob are said to be fellow-
possessors of the promise with Abraham, which they have not yet received
(xi. 9 ; comp. 1 Pet. iii. 7, and therewith § 51, c).
! This is but the same doctrine of retribution which we found in the early
apostolic system of doctrine (§ 51, d ; 57, b), and even in Paul (§ 98; c). It
does not even go beyond that, ¦ when, vi. 10, it is traced to the retributive
righteousness of God, that He does not leave out of His regard those doings of a

§ 126. THE FULFILMENT OF THE COVENANT PROMISE. 231
announces as icplpa alwviov (vi. 2). To this judgment God
has reserved retributive punishment (x. 30), and His judg
ment is dreadful (ver. 31) and unavoidable (xii. 25). He
brings upon those who have fallen away, and upon all the
enemies of God (virevdvTioi), the dirdtXeia (x. 39), which,
according to ix. 27, is not only bodily death, but in every
case something more dreadful (x. 28, 29), and it is repeatedly
represented as a consuming fire (ver. 2 7, xii. 2 9 ; comp. vi. 8).
If by this figure of the Old Testament (Deut. iv. 24, ix. 3)
fire can be taken as the current symbol of the divine wrath,
then the repeated reference to its consuming energy can only
be so understood, that that destruction is no longer considered
simply, as § 34, c, 99, b, as an abiding of the soul in death,
but as a sort of potential death, as a torturing form of destruc
tion.3 But this judgment does not follow immediately on the
death of any one, as has been concluded from ix. 27 (comp.
also Biedermann, p. 300 ; Pfleiderer, p. 362 [E. T. ii. 91]);
but there is a day which, as the judgment-day of God known
in the Old Testament (comp. § 40, d ; 64, 8), is spoken of
as simply the day (x. 25), and it appears from the connection
of xii. 26 with vv. 25, 29, that this day is introduced with the
last great shaking of the heaven and the earth (ver. 26, after
Hag. ii. 7), i.e. with the overthrow of the present world
man by which he fulfils his covenant duty ; but to him who has hitherto
approved himself (even though it may be but in one respect), He gives help for
yet future confirmation (ver. 9), although the attainment of this goal ever
remains dependent on his further conduct (vv. 11, 12). There is therefore here
no ground afforded, with Ritschl, ii. p. 116, to conceive, on grounds of purely
dogmatic considerations, God's righteousness to be determined by the logical
results of His dealings in reference to the salvation, as even here it is not " the
exercise of love on the part of the readers as an activity of divine grace which is
taken account of," as Ritschl asserts without any proof.
3 If death is the punishment of sin, according to § 122, d, inasmuch as it
delivers men over to the power of the devil, then, according to ii. 14, this power
ceases for the redeemed with the overthrow of all hostile powers generally, and
the final xxuXux can hence, for those who have committed deadly sins, be no
longer merely abiding in death, but only something more terrible— and that is
the gradual annihilation inflicted by it. If, in Old Testament fashion, God
appears exclusively as the judge of the world (xii. 23, xiii. 4), who is therefore to
be served with reverential awe and fear (xii. 28), the reason is this, that to the
idea of an eternal high priest (§ 120), Christ's intervention in the last judgment
was little suited (comp. Schenkel, p. 338). On the other hand, God exercises
judicial functions even here by means of His word, which penetrates and divides
the innermost parts of men (iv. 12, 13).

232 THE BLESSINGS AND DUTIES OF THE NEW COVENANT.
(comp. i. 11, 12), an idea which is hinted at even in the
words of Jesus (§ 33, c).
(c) If Christ also is not regarded as the judge of the world,
yet here too, as generally, the day of judgment is regarded as
coincident with the day of His second coming, when God
brings in again His First-begotten into the world (i. 6), and to
this day shall the present generation survive.4 But believers
expect Him to appear, for the second time, not for judgment,
but for salvation (ix. 28) from the destruction which over
takes all in whom, on account of their rebelliousness, His soul
has no pleasure (x. 38, 39). As the everlasting High Priest,
He can for ever deliver those who draw near to God by Him
(vii. 25), so that they now reach the possession of the o-toTrjpla
(i. 14: KXrjpovop,eiv o-u>Ti\plav ; comp. footnote l).5 But this
salvation, as in the early apostolic system of doctrine
generally (§ 50, d ; 57, d), is a salvation of the soul, which,
as in the words of Jesus, is designated as a saving of it
(x. 39 : 7re/3t7rot^crts V™/^?5)' since when lost it goes into
1 The second coming, that is to say, and the judgment are at hand (x. 37,
after Hab. ii. 3) ; for the end simply, which comes with this day, the readers are
to make ready (iii. 14, vi. 11), because then their salvation is at hand (ver. 9).
It is precarious, from iii. 9, to conclude with Riehm, p. 618, that the author,
according to the type of the forty years' wandering in the wilderness, had in
view a period of forty years from the dawn of the Messfinic time (§ 117, c) to
the coming of the final consummation, a period which X js, at any rate, presently
approaching its end. Yet the author, along with his readers, sees the day
already approaching (x. 25), apparently because the foretokens of the catastrophe
in Judaea, with which Christ had prophesied of it as coincident (§ 33, b), were
already visible. That the execution of the divine judgment must take place
before the second coming (Schenkel, p. 339), is nowhere indicated.
5 As by the perfecting of Christ as the High Priest everything is achieved
that is necessary for the salvation of believers, it can be said, v. 9, that He
has already become the author of eternal (final) salvation, or the ip x"V't T"'
eoimpix; xurm, ii. 10 (comp. Acts iii. 15, and therewith § 40, d), i.e. the leader
who, by His entrance into the heavenly glory (comp. vi. 20), shows to all the
way which leads to their salvation. Regarded from the ideal standpoint of
Christian hope (comp. § 117, d), the salvation as, according to footnote 1, the
possession of the promise, already exists when the conditions of the future
salvation are given (comp. § 96, 6), therefore also salvation may be proclaimed
through Christ already (ii. 3). On the other hand, it follows neither from i. 14
nor from ii. 3, that the idea of ttimplx includes the positive element of perfect
blessedness (Riehm, p. 793), as even the apxwy's tUs turnplx; does not certainly
designate the original possessor of salvation. Neither in the early apostolic nor
in the Pauline system of doctrine have we found any trace anywhere of this turn
of the idea so clear in its origin.

§ 126. THE FULFILMENT OF THE COVENANT PROMISE. 233
everlasting destruction, which here forms the contrast to it
(comp. § 26, 8, footnote 1 ; 34, c) ;6 and its correlate is hence
Hfe in the highest sense, which, even according to Old Tes
tament doctrine (Hab. ii. 4), results from righteousness,
essentially consisting of faith (§ 125, c), or from subjection
to fatherly chastisement (xii. 9 ; comp. for these correlative
ideas, § 50, c; 57, d; 96, c).
(d) The final consummation begins in the immovable
kingdom (xii. 28), i.e. in the perfect kingdom of God (comp.
§ 34, a; 57, d), which Christians are to receive in idea, but
whose coming yet presupposes (comp. § 117, d) the change
(i. 11, 12) that comes with the last shaking of the heaven
and the earth (vv. 26, 27). This kingdom appears under the
image of the city founded by God Himself (xi 10), for which
even the patriarchs longed as for their heavenly home (vv. 14
to 16), and so they felt themselves to be but strangers and
pilgrims on the earth (ver. 13; comp. vv. 9, 10). But even
Christians, although they are come even now in a certain
sense to this heavenly Jerusalem (xii 22), yet long after the
abiding city of the future (xiii. 14), as their better possession
(x. 34) ; and they must therefore feel themselves, as with
Peter (§ 51, a, footnote 1), upon this earth as strangers and
pilgrims. In this heavenly city of God they will live in
immediate nearness to God, seeing His face (xii. 1 4 ; comp.
§ 34, 8; 99, 8), and, delivered from destruction, they
shall share (ii. 10 : eh Bofjav dyayovra, tov dpxrjybv t?js
aaT'qplai) in His glory (comp. § 118, c, footnote 7). The
final consummation, according to this, is not an earthly one
(comp. Eiehm, p. 797). The contrast also between heaven
and earth appears here, at any rate, to be removed by the
change coming on the world, as § 34, a; 99 8. Hence the
resurrection is yet required for sharing in it; the Christian
fundamental tradition already announced this resurrection
(vi. 2), which is a better resurrection than the simple re-
6 Even on this account is hope in the objective sense, i.e. the hoped-for fulfil
ment of the covenant promise (vi. 19 ; comp. § 125, a, footnote 2), designated as
the anchor of the soul, inasmuch as it guarantees the soul its endless deliverance,
and assures it from perishing. Even in the psychological basis of its view of
doctrine, that is to say, our Epistle shows decisively the early apostolic type of
doctrine in contradistinction from the Pauline ; and Riehm, p. 671, from iv. 12,
wrongly concludes that man is conceived of trichotomically (comp. § 27, c).

234 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
awakening to the earthly life (xi. 35), which individual pious;
ones had experienced.7 Thus believers enter finally into the
rest of God; for as He rested on the seventh day (Gen.
ii. 2), so they also rest from all their works (iv. 3, 4 ; comp.
ver. 10). The rest which Israel found in the beloved land
was but an imperfect copy of it (ver. 8), as they could not
enter (iii. 18, 19) on the perfect rest on account of their
unbelief (iv. 6). Therewith the eternal Sabbath festival of
the people of God begins (ver. 9).

SECTION II.
THE SECOND EPISTLE OP PETER AND THE EPISTLE
OF JUDE.
CHAPTEE V.
CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
§ 1 2 7. The Object of Christian Knowledge.
The object of the knowledge which constitutes the essence
of Christianity is, in the first place, the grace of God, who
hath called us in the new relation of children to obtain the
7 That this resurrection is a general One (Riehm, p. 794), is shut out by this,
that it is designated here as the goal of the hope of believers (comp. § 99, b).
With this corresponds the idea of the eternal xxiXttx, explained note 6, whiGh
leads to the torturing annihilation of the enemies of God ; and vi. 2, where
the atatrxtis and the xp'pix x'imiot form the two sides of the eschatological
prospect. How the author conceived of the entranceof survivors into the glory
of the heavenly city of God is not clear. The change on the form of the world
appears also to change their bodies (comp. § 34, 6). But if lately it has been in
various ways concluded from xii. 23 that the author makes believers enter imme
diately after death on the final consummation (Biedermann, p. 300 f. ; Pfleiderer,
p. 361 [E. T. ii. 91] ; Schenkel, p. 340), that rests on a mistaken conoeptipn of
TiXuovtSxi (comp. § 128, c, footnote 5), and on the presupposition of an Alex
andrian view of the world, with which the idea of a resurrection does not suit,
although it, has to be admitted that the author "keeps" it and "does npt
deny ." it.

§ 127. THE OBJECT OF CHRISTIAN KNOWLEDGE. 235
highest promises (a). These promises are, to be sure, those
of the old prophets ; but by the appearance of Christ they
have received new light and new security for their fulfil
ment (8). The knowledge is hence, at the same time, a
knowledge of Christ as our Messianic Lord and Saviour, who
with divine power has given us all things necessary for
salvation, and by the cleansing and deliverance from sin
secured by Him has guaranteed to us the consummation of
salvation (c). To this consummation, therefore, faith too has
reference, and this faith, Like an invaluable gift given by
Christ, has to be kept true (d).
(a) In the Second Epistle of Peter, Christianity is presented
mainly on its subjective side, as in the Pastoral Epistles
(§ 107, a), as knowledge. By it the Christians have escaped
from the pollutions of the world (ii. 20) ; by it, grace and
salvation are multiplied to them (i 2) ; in it their Christian
life increases (iii. 18), because through it everything which
pertains to the new life is given to them (i. 3).1 But
this knowledge is by no means an insight in any way
into transcendental mysteries, and has nothing therefore to
do with Alexandrian speculation (§ 112, c). For if grace
and salvation are to be multiplied by such knowledge
to the Christian, it is self-evident that they have received
both by this knowledge, i.e. that this knowledge is even the
knowledge of the grace of God which bringeth salvation.
This, too, follows from iii. 18, according to which increase in
the Christian life depends objectively on faith, subjectively on
the knowledge of Christ, as of Him through whom this grace
becomes ours.2 That God has therefore bestowed His favour
on us, and with it has given all blessedness, is what we
recognise in Christ. In i 3, Christian knowledge is expressly
described as the knowledge of Him who has called us, i.e. has
1 In conformity with this Christianity is said to be the way of truth, ii. 2,
i..e. the way of life corresponding to the truth (i. 12) given to us. In Jude 5,
also, the readers are such as have once for all known all things, if stm™ is
naturally and in conformity with the context to be confined to all which the
author has to say to them.
2 We are not thereby, to be sure, to think of grace in the specifically Pauline
sense (§ 75), but of the divine favour given to us in Christ, as with Peter
(§ 45, b) ; then only is grace, as a blessing of salvation, regarded as capable of a
constant increase, as also in Jude, ver. 4, it appears as a blessing which -may be
misdirected and misused.

236 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
appointed us to the consummation of salvation by His Botja
teal dperij (comp. 1 Pet. ii. 9 : t<z? dpeTa<s . . . tov KaXecravTosi),
while He has given us by the same the greatest and most
precious promises (ver. 4).8
(8) The promises which are given us in Christianity (i. 4)
are, as § 115, a, not new promises, but, as is clear from
iii. 13, those contained in the words of the holy prophets of
the Old Testament (ver. 2).4 These, that is to say, being
moved by the Holy Spirit, have spoken what they received
of God (i. 21 : iXdXrjo-av dirb ©eov av9peoiroi). But this
prophetic word is, to be sure, of itself only a light which
sheds a feeble light in a dark place, because every prophecy
of the Scripture, in so far as it is given of God, is by no
means perfectly comprehended in its relations by its receiver
(1 Pet. i. 10-12 ; comp. § 46, a, footnote 1) ; it receives its
interpretation only when the day for its fulfilment comes, and
the clear light of its complete understanding rises like the
morning star upon the heart (vv. 19, 20). The promises
contained in the prophetic word are given, so to speak, in so
far new to the Christian (ver. 4), because by the manifesta
tion of Christ the promise has begun to be fulfilled (§ 45),
and thereby the portion of the promise yet remaining has
become on the one hand clearer, and on the other more
certain. The apostles, that is to say, on the ground of what
they themselves saw and heard on the holy mount (i.e. at His
transfiguration, and not after His resurrection, as Gess, p. 418,
after Hofmann, supposes), when Christ appeared to them in
His glory, and a voice declared Him to be the Messiah, pro
claimed the divine fulness of power in Christ (comp. ver. 3)
3 According to Jude 1, also, Christians are called, and it is in God, t.e. their
Father (comp. ver. 4 : S 9tos hpw), that they are kept beloved (iyxxnpiitoi)
and from falling (comp. ver. 24). "We must keep ourselves, therefore, in
this love of God (ver. 21), so that that love, along with the salvation (sipvtti)
given by God's mercy in the calling through Christ, may be ever more richly
increased (ver. 2). Although Peter knows of the calling to sonship (§ 45, d),
yet this emphasizing of the divine love (comp. § 83, a), like the term. xXurtl
(§ 88, a), reminds one of Paul.
4 The Epistle of Jude reckons even Enoch among these prophets, in that it
cites the apocalyptic book circulating under this name as true, and therefore
prophetic (vv. 14, 15), as he also knew of the apocalyptic Ascensio Mosis, and
uses it as trustworthy (ver. 9 ; comp. 2 Pet. ii. 11 and ver. 16, where Balaam
also is called a prophet).

§ 127. THE OBJECT OF CHRISTIAN KNOWLEDGE. 237
as that is to be revealed at His Messianic coming (vv. 1 6-18).
A new light is therewith, on the one hand, thrown on the
way in which the prophetic word (by means of Christ's
Parousia ; comp. also iii. 4) is fulfilled ; and, on the other
hand, this fulfilment has itself received a new security, so
that we now possess the prophetic word as more sure (i. 19).
If the prophetic word has, through the knowledge of Christ
above everything else, become clearer and surer, then is hope,
just as with Peter (§ 51), put into the central point of the
Christian doctrine.
(c) If the prophetic word has received new light and new
certainty by the appearance of Christ, it follows a priori
that the knowledge of God, as of Him who has given us
afresh these promises, must be at the same time a knowledge
of Christ (i. 2), in whom He has given us them afresh, and it
is hence expressly" designated as such (i. 8, ii. 20, iii. 18).
But Jesus is thereby acknowledged in His Messianic quality,
in the first place, as our Lord (i 2, 8 ; comp. vv, 14, 16 ;
Jude 4, 17, 21, 25), or as the divine Lord simply (o icvpio<;,
iii. 2 ; comp. ii 20), even as the only Lord (6 p.6vo<; SeffTroTi??,
Jude 4 ; comp. ii l).s As such is He praised by a doxology,
iii 1 8, as Jude refers it, to the only God (ver. 2 5) ; and
His power, as the apostles proclaim it (i 16), is a 0eia
BivapK (ver. 3), because it can provide to us all that is
needful for salvation. But as the Messianic Lord He is
also the Messianic Saviour (6 icvpios rjp&v ical o-wijp, i. 1,
11, iii. 18 ; comp. ii. 20, iii. 2 : 6 icvpios ical acoTr)p),s and
even therein is the security to the Christian for the con-
6 He can be Lord in the fullest sense, namely, as exalted to divine Lordship,
since xipios here also occurs very often of God (ii. 9, 11, iii. 8, 9, 10 ; Jude 14 ;
comp. w. 5, 9 : S xipios ; iii. 15 : o xipios ipcSt), as § 50, a. Elsewhere in both
Epistles Jesus is only 'l»tous Xpitris ; the reading 'imtous (Jude 5) and Xpitro; 'Ititou;
(ver. 1) are, without doubt, incorrect. According to the common reading, He
would be called even Bios ; but then the reading ought to be xipio;. He is never
called by Peter S uli; Biou (i. 1) ; only in i. 17, with reference to the divine voice
declaring Him the Son of God in the Messianic sense (note 6), is God called
xxrrip (comp. 1 Pet. i. 2, 3, and therewith § 50, a, footnote 1). On the other
hand, Bios xxrip, in Jude 1, refers to the sonship of Christians (footnote 3).
6 Even by Paul Christ is called our tariip, especially in the Pastoral Epistles
(§ 108, a), where also God is so called (comp. Jude 25 : S turhp hpoZt "Six
"intou Xpitrou), while here He is uniformly called simply turrip, which for the
thing agrees with the Petrine teaching (§ 50, d; comp. also Acts v. 31, and
therewith § 40, d).

238 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
summation of salvation; which is throughout given with
salvation from destruction. How, far we have this security in
Him is clear from i. 9, when it is presupposed that the
Christian has cleansing from his former sins, and from ii. 1,
where Christ is designated as the Lord who bought us.7
(d) With the knowledge of the promises given us through
Christ, promises to whose fulfilment God has called us
(i. 3, 4), there is connected, as is presupposed, ver. 5, faith,
which here also, as with Peter (§ 44, a, footnote 2), and
especially in the Epistle to the Hebrews (§125, 6), is regarded
essentially as confidence in the fulfilment of the promise. If
Jude 3 exhorts to contend for the faith, then the whole
Epistle, in which doctrinal questions are nowhere dealt with,
shows that we are not thereby to think of any doctrine of
faith, but of an earnest striving, by which the temptation of
morally falling away, rendering the common crcoTrjpia (ver. 3)
in the end in vain, and therefore making the confidence on the
consummation of salvation illusory, is overcome (v. 4). Faith
is here, therefore, thought of as a blessing (as 2 Pet. i l),8 and
even an irreparable one, because this blessing, once delivered
by the apostles to the Christian Church of the present (toi<s
dyiois), if it comes to be lost, cannot be replaced by any other
of equal value. Only as the most precious blessing, and
7 As the consciousness of being cleansed from sin appears, according to i. 8,
as a part of the knowledge of Christ, the thought is evidently of that cleansing
from the guilt of sin (comp. § 123, a), effected by the sprinkling with the blood of
Christ (1 Pet. i. 2 ; comp. § 49, c), as also ii. 1 reminds one of the Petrine
xirpoiti; (§ 49, d), i.e. of the deliverance from the dominion of sin, which
salvation secures to us. Hence Schenkel, p. 371, asserts quite arbitrarily that
the emphasis does not here lie on the sacrificial death of Christ, but on the
value of His life, and that cleansing from sin is brought about only by baptism.
8 Then, too, faith is regarded as a gift given through Christ (comp. 1 Pet.
i. 21), and in so far as it conditions the consummation of salvation, as a most
precious gift. The passage is only to be explained in this way, that the Jewish-
Christian author writes to the Gentile Christians, who, on the ground of the
appearance of Christ, have attained a confidence of the same consummation of
salvation as the Jewish Christians, a confidence therefore equally precious, aud
that this is traced back to the righteousness of Christ, which, gives salvation to
Jew and Gentile with equal impartiality (read t»5 xvplou ipeSt xx) taripos ; comp.
Gess, p. 421). On the other hand, there is no ground to take xltns here or in
the Epistle of Jude in an objective sense, as Schmid, ii. pp. 216, 142, wishes ;
at the same time pti xitrsvta,tns designates, without doubt, the want of trust
on God, on account of which tbe murmuring generation of the desert perished
(comp. Num. xiv.).

§ 128. THE STRIVING AFTER CHRISTIAN VIRTUE. 239
hence one to be protected with the holiest earnestness, is
faith also called, Jude 20, dyieoTaTos ;9 and if it is here
designated as the foundation on which the whole Christian
moral life is built, there is in this implied only the funda
mental thought of our Epistle, according to which knowledge
or faith, for the sake of their objects, are the impelling
motives for all striving after Christian virtue.

§ 128. The Striving after Christian Virtue.
Christian knowledge is shown as fruitful, when the pro
clamation of the salvation given in Christ stirs up zeal to
strive after Christian virtue (a). That is to say, while this
knowledge presents to us the promises, for the attainment of
which we are appointed, it makes that attainment dependent
on this, that we keep ourselves unspotted, and so by means
of the promising and commanding word of God, it stirs up
zeal to secure their fulfilment for us in the way pointed
out (6). The essence of Christian morality consists partly, in
general, in piety and righteousness springing from the fear of
God, and partly, in particular, in love, especially brotherly
love (c). The exhortation to strive after Christian virtue was
all the more pressing at a time, when a libertinism in principle
had made its appearance, a libertinism which in its false
doctrine of liberty showed already the germ of an un-Christian
heresy (d).
(a) He who lacks zeal to contribute his own moral energy
(dperri) with his faith, to what the divine dpeTtj (L 3) has done
for his complete salvation (ver. 5), proves himself to be dull
and unfruitful in reference to the knowledge of Christ (ver. 8),
like an unfruitful tree (Jude 12). True knowledge must
9 Everything which comes from God is primarily designated in our Epistle as
holy, as § 84, d, footnote 14, such as the Spirit of God (Jude 20 ; 2 Pet. i. 21)
and the divine commandment (ii. 21) ; so also everything which belongs to
God in a special sense, as His angels (Jude 14 ; comp. § 64, o), His prophets
(iii. 2,; comp. Luke i. 70, § 106, a), and Christians (Jude 3), whose walk
must therefore be holy (iii. 11). But as even the Mount of Transfiguration
is called, i. 18, holy because it has received a higher consecration through
the experience of the apostle there (comp. Acts vii. 33, xxi. 28, vi. 13 ; Matt.
xxiv. 15), so also, Jude 20, the predicate of xyiims appears as the designation
of a higher consecration, which this incomparable blessing is to have in the
eyes of Christians.

o

240 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
therefore bear fruit for the moral life. One must be quite
blind, or else very short-sighted and forgetful, if the know
ledge that he has been cleansed from sin through Christ does
not move him to avoid sin (i. 9). Whoever gives himself up
to the false doctrine of liberty has denied the Lord, as
though he had never known that He had delivered him from
the dominion of sin (ii. I).1 By the knowledge Of the calling
given us is everything bestowed on us which pertains to a
true life, i.e. a life acceptable to God (i. 3 ; comp. Luke
xv. 24, 32). Such a life is therefore the fruit of knowledge
required, ver. 8. So far now as the preaching of the gospel
with its promises produces this fruitful knowledge, these
promises may be designated as that by which we are (born
again, and so) made partakers (ver. 4)- of the divine nature
(that is to say, of God's peculiar dytoT?/? ; comp. § 45, d,
footnote 6). Here also, as by Peter (§ 46, a), an immediate
divine power must be ascribed to the word of the gospel
proclamation, if, according to ver. 3, the 0ela Bvvap.ii of Christ,
by the knowledge of our calling, gives us all that pertains to
a true life ; for this knowledge is imparted to us only by that
proclamation. (8) In consequence of the operation of God, which made
use of the preaching of the gospel to evoke the knowledge
that is both fruit-bearing and renewing, Christians have
escaped from the stains with which the world, by quickening
sinful desires in men, pollutes them (ii. 20 : diro<pvybvTe<; rd
pidarpaTa tov icoo-piov iv iiriyvoiaei ; comp. ver. 1 8), and also
the destruction which rules in the world in consequence of
these sinful lusts (17 iv Koo-pm ev e-m9vpia <p9opd<;, i. 4).2
1 Even in the First Epistle of Peter, it was stated how deliverance from the
guilt of sin (ii. 24), and along with that the death of Christ Himself (i. 19), has
actually also delivered us from sin and made us free (§ 49, d). Whoever is
confirmed in Christian truth must know, according to 2 Pet. i. 12, that for the
consummation of salvation there is need of striving after Christian virtue, by
which knowledge is shown to be fruitful (vv. 5-11). But the unfruitful trees
are said (Jude 12) to be twice dead, because they, being rooted up, can neyer
again come to life.
2 The idea of the xltpio; does not here designate, as with Paul (§ 67, a), the
world of men under the dominion of sin, but, as in the early apostolic system of
doctrine (§ 46, 6, footnote 3 ; 55, a), the totality of creaturely existence, the
present condition of the world (comp. also Heb. iv. 3, ix. 26, x. 5), so far as
the enticing allurement to sin proceeds from it. The old condition of the world

5 128. THE STRIVING AFTER CHRISTIAN VIRTUE. 241
Christians, therefore, no doubt in virtue of the destination to
complete salvation given them by their calling, know them
selves to be elected from the total mass of sinful men ; but
their calling and election has to be made sure (ver. 10) by
zeal in the manifestation of that fruitful knowledge (ver. 5), i.e.
the realization of the end thereby intended has to be assured.3
This happens, that is to say, in that the view of the promises
given therewith quickens zeal to keep oneself even now
holy and unspotted (comp. § 123, 8), after one has by the
power of God been once made partaker of His divine nature,
i.e. become holy (i 4), so that one may look for the final
decision in peace, i.e. without anxiety, the decision which
definitely settles the obtaining of what is promised (iii. 11,
14; comp. Jude 21). If this keeping, in virtue of which
alone we can draw near joyfully to God's judgment-seat
(Jude 24), is referred to the power of God (comp. ver. 1),
then our Epistles give ground enough to understand this, with
Peter (§ 46, a), of the work of God by His word. In the
knowledge of Christ (ii. 20) we have received a holy com
mand (i.e. one coming from God), which points out to us the
way of righteousness (ver. 21). This command of Christ, the
Messianic Lord and Saviour, which has been delivered to us
by the apostles (iii. 2), and which likewise has been enjoined
by Paul, according to the wisdom given him, in all his
Epistles (vv. 15, 16), requires us to keep ourselves unspotted,
in view of the expected final consummation (ver. 14).*
which perished with the flood (ii. 5, iii. 6), is expressly designated as the xotpto;
if.r-m (ii. 5), in order to characterize it as filled with, godless men. As for
bringing into prominence sinful lust as the characteristic quality of pre-Christian
hfe, comp. § 46, b ; 56, a; but also § 66, c.
3 This placing of xxSti; first, shows that the ideas of election and calling have
not been put in the Pauline way (§ 88), but in the Petrine way (§ 45, 6, foot
note 2), to designate the same divine act from a different side. As here it is
knowledge of the promises given to us in our Christian calling, so with Peter it
is (§ 51, d) hope, which is the motive for all striving after Christian virtue.
4 If this commandment, transmitted in writing by Paul, is put into a position
of equal authority with the word of the Old Testament Scriptures (iii. 16), then,
according to ver. 2, the Lord's commandment, transmitted by the apostles
agreeing therewith, is put side by side with the prophecies of the prophets ; and
from both passages it is clear, that here, as with Peter (§ 46, a), the preaching of
the apostles is ever such a word of God, as is the word of God of the Old Testa
ment (comp. also § 89, a; 116, 6). As such, that commandment is likewise
regarded as working with the power of God, like the word of the perfect law in
VOL. II. Q

242 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
(c) EicreBeia here, as in the Pastoral Epistles, forms the
deepest root of Christian morality (§ 107, c) ; in it is the
nature of the true life (i. 3 ; comp. note a) comprehended.
Moral energy (apeTrj), that is to say, is not sufficient, unless
intelligent knowledge (yvwcri<;), in the sense of 1 Pet. iii 7, is
added (ver. 5), which prescribes to it the right way of its
activity. But even this is of no avail without the power of
self-government (ey/cpaTeia), as otherwise natural passion gets
the better of intelligent knowledge ; and without the power of
patience (viropovrj), which does not allow the temptation of out
ward suffering to hinder the intelligent activity of moral power.
But every form of natural knowledge and strength are of
no avail without the God-fearing mind of true piety (evcriBeia),
as it alone gives to moral effort its true worth (ver. 6). - This
piety only produces the normal condition of a life of Biicaio-
ervvrj, well-pleasing to God, the manifestation of which (6Bb<s
Bmaioo-vvrfi : ii. 2 1) the divine law requires, and which hence
must be perfectly realized in the consummation of the end
(iii. 13)." But brotherly love (i 7: ^CXaBeXtpia; comp.
§ 47, a), necessarily springing from the fact of the new filial
relation, is peculiar to Christianity (§ 127, a), and also that
general loVe (i. 7 : dydtrrj) which goes beyond the circle of
Christian brethren (i. 10, iii. 15).
(d) The Epistle of Jude is essentially directed against a
form of heathenish godlessness (dcreBeia : w. 4, 15, 18 ; comp.
2 Pet. ii. 6, iii. 7), whose peculiarity is the walk in lusts (Jude
16, 18; comp. iii 3), in particular, in the defiling lusts of
the flesh (ii. 18; comp. vv. 10, 13, 14; Jude 7, 8, 23),
James (§ 52). Only the way in which, according to Jude 20, this preserving
oneself in the love of God, to which, in view of the expectation of a final
decision, Christians are exhorted (ver. 21), is regarded as brought about by prayer
in the Holy Spirit, reminds one of the Pauline doctrine of the Holy Spirit
(comp. ver. 19), since the Spirit is mentioned, 2 Pet. i. 21, only as the source
of prophecy.
5 And so the i'ut&ii; form the contrast to the &ix« (ii. 9) ; and the individual
forms of tutilinx are identical with different manifestations of a walk consecrated
to God (iii. 11: kyixi xtatrpc^xl ; comp. IPet. i. 15), in which participation in
the divine nature is realized. E£, j/3u« and Sixx.oti,* likewise correspond-to each
other in the Pastoral Epistles (§ 108, c), and quite analogously the fear of God
and righteousness in Peter (§ 45, c), at the same time here also, as there, the
two are by no means characteristic of the Christian life ; the Old Testament pious
were rather ,infi,Ts (ii. 9) and V,xxm (ii. 7, 8 ; comp. ii. 5).

§ 128. THE STRIVING AFTER CHRISTIAN VIRTUE. 243
and in covetousness (ii. 14; comp. ver. 3) — specifically
heathenish sins (§ 69, d).e With this godlessness is conjoined
a moral licence, which considered itself bound by no law
(ii. 7 : *} t&v d0eo-pa>v — comp. iii. 1 7 — iv do-eXyeia — comp.
ii. 2, 18 — dvao-Tpo<pri), and that on principle; for if these
libertines turned the grace of God to do-eXyeia (Jude 4), then
they must have found in their state of grace a justifica
tion for such licence, and, from ver. 19, it is clear that they
claimed to be the really spiritual.7 Inasmuch now as the
Christian has to follow the commandments of Christ as His
Lord, this libertinism can only be characterized as a despising
and a denying of the Lordship of Christ (vv. 4, 8 ; comp.
ii. 1, 10), for whom the called like true subjects are kept
(ver. 1) ; but, in so far as it at the same time brings under
the power of the devil, it is characterized as a shameful
despising of demoniac powers (B6%ai; vv. 8-10; comp.
ii 10, 11). But only in the Second Epistle of Peter does
this libertinism appear expressly as the preacher of a false
liberty (ii 17—19), which seeks support from misunderstood
or perverted passages of Paul and the Old Testament (iii. 16).8
* We saw, § 69, 6, that even with Paul at'ifrux is the characteristic of
heathenism. The Second Epistle of Peter, which borrows from the Epistle of
Jude the characteristic of those libertines, appears to have selected in contrast
to this the designation of the fear of God as euti/iiix (instead of <fi ofto; Biou, used
in the Old Testament and by Peter, § 45, c). To the fleshly lusts of these
libertines belongs also debauchery, with which they desecrated the love feasts
(Jude 12 ; comp. ii. 13). Beginnings of this we found even in the Corinthian
church (§ 85, d). 2dpl, moreover, stands throughout in our Epistles in its own
(ii. 10, 18 ; Jude 7, 8, 23), never in the specific Pauline sense (comp. § 27).
7 If they are designated in this passage as those that make separations
(ol axoiiopi Zotres), it is clear from what follows that they distinguished between the
natural and the spiritual, and reckoned themselves among the latter, while the
author asserts that they are but natural, who have not the spirit in truth as the
higher principle, because they give themselves up altogether to natural impulse.
¥»£)) therefore appears to be used here in opposition to xtiupix quite in the
Pauline sense (§ 68), while, ii. 8, 14, -v^f', as throughout in the early apostolic
type of doctrine (§ 27), the soul is designated as the bearer of the higher life
in man.
8 The author is afraid that this doctrine of a false liberty may shape itself in
the future into a definite theory, and form a propaganda successful in the highest
degree and soul-destructive ; for as once false prophets arose among the people,
so there will not be awanting false teachers (^luSotiiitxxXoi) even among the
New Testament people of God (ii. 1-3 ; comp. § 45, a). It is perhaps in view
of these germinating false doctrines, just as in the Pastoral Epistles, that
Christianity is. by preference conceived of as irlymti; (§ 127, a).

244 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
§ 129. The Destruction of the World and the Consummation
of Salvation.
Every divine judgment of the past is but a type of thc-
final judgment, which on the great day of the Lord brings all
the godless, even those of the past, finally to destruction (a).
On that day, that is to say, the present world perishes in fire,
which carries away those who have sunk into the corruption
of the world (6). At His Parousia, which is deferred only to
give Christians room for repentance, Christ appears as the
Saviour from this destruction (c). Then the eternal kingdom
begins in the new world, into which those Christians zealous
for virtue enter for their reward, there to Eve for ever as
saved (d).
(a) While Jude refers the prophecy of the Book of Enoch
of the divine judgment (vv. 14, 15) to the daeBeh of his own
day (§ 128, d: eirpo^Tevaev koX tovtoi<;), he can say that
the libertines have been for long destined for this judgment
(ver. 4), which hands them over, that is to say, as dcreBeh to
the judgment of God, and henceforth will not be slow to
assign them final destruction (ii. 3). Bodily death forms an
emblem of this destruction (dirwXeia, 3, 7, 9, 16), which, as
§ 34, c, 57, d, is in the first place regarded as a sudden and
violent end ; under it the generation of the people of Israel,
that were delivered from Egypt, fell, because, on account
of their unbelief, they were not delivered a second time
(Jude 5) ; the sudden perishing of the company of Korah
(ver. 11), or the dreadful end which overtook Noah's contem
poraries in the great flood (ii. 5 ; comp. § 5 0, d). A yet
more definite emblem is to be found in the perishing of
Sodom and Gomorrah (ii. 6 : inroBeiypa peXXovTwv dcreBelv),
inasmuch as these cities burn in an inextinguishable fire
under the sea which covers them (Jude 7). In conformity
with this, accordingly, destruction, as § 34, d, 126, 6, is
regarded under the symbol of fire, as a judgment of God.
If, finally, the emblematic divine judgment does not spare
even the angels who were guilty of unnatural unchastity with
the daughters of men, Gen. vi, and for which they are bound
in the prison of Hades (TapTapd>o-a$) with everlasting chains,
and covered with deep darkness (Jude 6, 2, 4), destruction

§ 129. DESTRUCTION OF THE WORLD AND CONSUMMATION. 245
is thus regarded as the thickest darkness, i.e. as the deepest
misery (§ 34, d), as Jude 13, where the libertines are
pictured as wandering stars, for whom the blackness of
darkness is reserved for ever (comp. ii. 17). All these acts
of judgment are, that is to say, but preliminary: wicked
angels (ii 4), as all the godless, are only kept, so to speak,
in their provisional prison for the judgment of the great day
(Jude 6), i.e. the day of judgment (ii. 9, iii. 7), which is here,
according to the way of the old prophets, spoken of as the
day of the Lord (fjpepa icvpiov, iii. 10, 12; comp. § 40, d),
because on it God with His myriads of angels (comp. Heb.
xii. 22) appears as the Judge of the world (Jude 14, 15),
before whom in His glory all stand, to receive their decisive
sentence (ver. 24).
(6) But the whole present state of the world has fallen
under $9opd} and it is therefore, as with Paul (§ 99, 8),
appointed to destruction. The way in which the author more
exactly regards the impending destruction of the world, it has
been unnecessarily sought to explain from the contemporary
philosophical ideas. Quite in harmony with the account in
Gen. iii. 5, he regards the heaven and the earth in their
original form as proceeding by the creative word of God from
the waters of Chaos (Gen. i 2), and this in such a way that
the origin of the heavens was brought about by the separation
of the waters (vv. 7, 8), and the origin of the land by the
gathering together of the waters (vv. 9, 10). This old world
perished by the waters of the flood (iii. 6 ; comp. ii. 5), and
the present form of the world is protected by God's word of
promise (Gen. ix. 11) against any recurring flood (iii. 7).
Yet if it, too, is to perish, there remains now only fire as the
element to bring about this destruction ; and as, according to
note a, on the ground of Old Testament representations, the
wrathful judgment of God is regarded as a consuming fire, it
is easy to think, that the destruction of the world resulting
from the day of judgment will be brought about by fire in a
1 It is hence said, i. 4, that those born again have escaped the f> fnpx ruling in
the world (§ 128, 6), while those, who but by instinct, so to speak, like the
irrational animals, understand only earthly things, while they turn such things
to mere personal gratification, have thereby fallen under the tffopx appointed for
such tilings (Iv roirois fhipotrai : Jude 10 ; comp. ii. 12, 19).

246 CHRISTIAN HOPE AND CHRISTIAN STRIVING AFTER VIRTUE.
special sense, for which this present form of the world is, so
to speak, reserved (ver. 7). On the day of the Lord the
heavens will be dissolved in fire, and will pass away with a
noise ; their firm elements, by which, perhaps, he is thinking
of the stars* will melt with the heat, and the earth with all its
works will be burnt up (vv. 10, 12). Since, now, the godless
will be destroyed on that day (ver. 7), and, according to ver.
12, on account of the coming of the day of judgment the
destruction of the world follows, there is here quite evidently
implied the idea that the destruction of the world removes
even the godless (comp. § 126, 8, with § 33, c), and hands
them over to destruction as to death, from which there is no
more any deliverance.
(c) The day of judgment and of the destruction of the
world is infallibly at the same time the day of Christ's
Parousia, which the apostles, according to i 16, proclaimed,
and therefore His coming is designated, iii. 12, by this
technical expression (§ 57, c; 63, d; 98, a, footnote l).2 If
Jude applies the apostolic prophecy of a frivolous moral laxity,
which should appear eV iax^T0V rov XP°V0V> *-e- a^ *he ena-
of the pre-Messianic period of the world, as it also occurs,
2 Tim. iii. 1 ff. (comp. § 110, a), to the libertines of his own
day (vv. 17, 18), it is clear from this that he believes himself
already standing in that last time. The last time has also
come in the view of the Second Epistle of Peter, as in that of
Peter (§ 48, a) and of the Epistle to the Hebrews (§ 117, c);
nay, it has even already far advanced, since in the repro^
duction of that prophecy he refers it directly to the last day
(iii. 3 : itr iaxaTav twv rjp.epmv). He expects above all for
these days frivolous scoffers, who will throw doubt on the
coming of the Parousia generally, because it had not come
8 But Christ appears, according to § 127, c, as the Redeemer, as in Peter
(§ 50, d) and in the "Epistle to the Hebrews (§ 126, c), or at least, as Jude
25, as the Mediator of redemption from the judgment and. from the destruction
of the world, from which the righteous are to be taken away, but so that they
are delivered directly by the resurrection from death (comp. § 34, 6). It is this
deliverance which is common to all Christians (Jude 3), the type of which was
the deliverance of Israel from Egypt (ver. 5), by which even the seduced may be
delivered, by their being snatched as a brand from the fire (ver. 23). It is
hence from the above quite arbitrary, when Baur, p. 319 f., asserts that- our
Epistle- shows' a complete abandonment of the original hope of the Parousia
(comp. also Schenkel; p. 871).

§ 129. DESTRUCTION OF THE WORLD AND CONSUMMATION. 2-17
during the first Christian generation, during which it was
expected; and generally any change on the present form of
the world, which had already stood so long, was not to be
looked for (iii. 3, 4; comp. § 112, 8).3 But the polemic
against such anticipated doubt was all the more necessary, as
complaints had already begun to be made in the Church as to
the delay of the Parousia, to which the author objects that
the postponement was no delay, but an act of God's long-
suffering, as He would lead even those Christians who had
fallen away to repentance (§ 21 ; 40, 8; 124, c), and so would
save them from destruction (ver. 9). If God, therefore,
according to His long-suffering towards lost Christianity, had
by this postponement of the judgment given time for a second
repentance, as He once gave to the people of Israel, in addition
to their first repentance (§42, 8), then they ought to look at
God's long-suffering as a ground for their salvation (ver. 15),
and so to hasten the coming of the day of the Lord in this
way, that by their holy walk they would render any further
delay for repentance unnecessary (ver. 12). But from this
also it is clear, the approaching end is a motive to strive after
Christian virtue (§ 128,' 8).
(d) With the Parousia the eternal kingdom of Christ begins
(ill; comp. § 110, 8), and, according to the fundamental
principle of the doctrine of retribution (§ 32, 8; 51, d ; 57, 8),
the entrance into that kingdom is represented as an equi
valent reward (i7rixopriy7)9i]o-eTai), for this, that the Christian
has done his part (ver. 5 : iinxopV'y'no'aTe) to make his election
firm (ver. 10).4 Christians, moreover, are at the judgment
by no means free from all defects, and therefore expect at it
the mercy of their Lord Christ (Jude 21) to save them
(comp. Jas. ii. 13, and therewith § 57, 8). But the eternal
3 If the author directs this teaching of his regarding the destruction of the
old world by the flood (note 6) against the latter objection to be expected as to
the destruction of the world that was at hand, he makes it good against the
former, that, according to Ps. xc. 4, the divine measure of time is different
from the human, and therefore God cannot be bound in the determination of the
Parousia by a time fixed by a human measure (iii. 8). But the day of the Lord
will certainly come, and when quite unlooked for, like a thief in the night
(ver. 10 ; comp. § 33. a).
' On the other hand, the destruction of the godless is the recompense of their
unrighteousness (ii. 13), which they received on this account, that, like Balaam,

248 THE APOCALYPTIC PICTURE OF THE FUTURE.
kingdom of Christ begins, on the ground of the promise (Isa,
lxv. 17), in the new heaven and the new earth, in which
righteousness dwells ; therefore the highest ideal is realized
(iii. 13), and the eternal life is given to them (Jude 21).
The perfect kingdom is therefore also no earthly one, as the
present form of the world has passed away (comp. § 34, a ;
99, 8; 126, d). From the point of view of this future
expectation, the earthly life looks like a pilgrim life, as with
Peter (§ 51, a, footnote 1), our body Like a pilgrim's tent,
which we strike in order to enter the eternal home (i. 13, 14;
comp. 2 Cor. v. 1, 4, 6, 8).

SECTION III.
THE JOHANNEAN APOCALYPSE.
CHAPTEE VI.
THE APOCALYPTIC PICTURE OF THE FUTURE.
Comp. B. Weiss, Apocalyptische Studien (Stud. u. Krit. 1869, 1) ; Hilgenfeld,
in seiner Zeitschrifl, 1869, 4.
§ 130. The Precursors of Christ's Second Coming.
The Apocalypse will reveal the immediate future, the central
point of which is occupied by Christ's coming to judgment,
which is immediately at hand (a). As precursors, it designates
a series of preparatory judgments of God, whose object is, in
vain, to be sure, to rouse the unbelieving world to repent
ance (6). But the Church of God also, gathered out of all
they sinned for the sake of earthly enjoyment, because they loved the wages of
unrighteousness (ver. 15; Jude 11). But as, according to § 32, d, the
greatness of the sin depends on the greatness of the motive one had to avoid
guilt, it were better for the backsliding Christians never to have known the way
of righteousness, because now, when the end has become worse than the begin
ning (comp. Matt. xii. 45), their punishment may be only the more severe
(ii 20, 21).

§ 130. THE PRECURSORS OF CHRIST'S SECOND COMING. 249
nations, the heir of Israel's promises, which continues pre
served in the presence of all these plagues, has to endure
severe trials, and many even of her members shall perish as
martyrs (c). In the meanwhile, the time for the rule of the
Gentiles over Israel has also come, from which, after new
exhortations to repentance and new judgments of God, a
remnant at least is saved (d).
(a) The Apocalypse is the book of the future of Chris
tendom. The author has seen what is to take place after the
present (iv. 1), and he writes it down at Christ's command
(i. 19). It is, however, no far distant future about which it
will make disclosures, but one immediately at hand (i. 1,
xxii. 6 : a Bel yevea0ai iv Ta^et ; comp. Luke xviii. 8), the
fulfilment of its prophecy is near at hand (i. 3, xxii. 10:6 Kaipbt
iyyvs). And thus all explanations of the Apocalypse fall at
once to the ground, according to which any long development
of centuries is to be kept in the eye, whether that be thought
of as a historical development of a history of the world, or
Church, or kingdom. As any such prophecy would be com
pletely isolated in the midst of the other prophecies of an
entirely different kind from Biblical prophecy, so would it be
without any point of connection, and without any basis in its
own time. As everywhere in the New Testament the coming
of Christ forms, that is to say, the centre-point of the apoca
lyptic view of the future, with this coming is the end con-
nected (axpis ov av rj^m: ii. 25= ver. 26 : &xpi tbXovs), and
His coming to be seen in the clouds, as Daniel (vii. 1 3) and
Zechariah (xii 10) prophesied (i 7; comp. § 19, d), which, as
is shown by the howling of the inhabitants of the earth, brings
the last judgment.1 Since, now, all the writers of the ISTew
Testament think of this coming of Christ as near at hand, it
would be incomprehensible how our book should form an
exception to this. At any rate, it teaches the same thing, that
Christ comes unexpectedly, like a thief (iii 3 ; comp. § 33, a;
129, c, footnote 3); but even so is it said definitely, that
He comes soon (iii. 11, xxii. 7, 12, 20 : epxppai, tuxv), that
therefore the end is at hand. In this short space between the
1 From this last coming of Christ it has perhaps to be distinguished, when
single preliminary judgments are so represented, that He comes and executes
them (ii. 5, 16 ; comp. vv. 22, 23, iii 3).

250 THE APOCALYPTIC PICTURE OF THE FUTURE.
present and this near future, everything must therefore take
place which the Apocalypse wishes to reveal.
(8) In the direct explanation of Christ's prophecy (§ 33, b),
the Apocalypse, in the vision of the seals, makes three allegorical
figures come forth from the book of the future, opened by
Christ Himself, as attendants on Christ as He goes out to
victory (vi. 1, 2) ; the three first allegorical figures precede,
which set forth those precursors of His second coming, desig-
nated as the beginning of sorrows : war, famine, pestilence
(vv. 3-8) ; and out of the sixth seal the earthquake along
with the sign of the heavens, described by Him as the
beginning of the overthrow of the world (vv. 12-14), which
are understood by the inhabitants of the earth to be precursors
of the approaching judgment (vv. 15-17).2 More exact
explanations as to the precise significance of those precursors
of the judgment bring only two later visions. In the vision
of the trumpets there are great plagues, after the manner of
the Egyptian, which come upon the inhabitants of the; earth
(viii. 6-13, ix. 1-19). These plagues are regarded, on the one
hand, as preliminary to the judgments of God, and especially
the two last and greatest, the infernal locusts and the army
of daemonic horsemen, are painted in fantastio way, fitted to
awaken terror ; as God's terrible scourge, they bring upon the
inhabitants of the earth torment (ix. 5, 6) and death (ver. 1 8).
On the other hand, these plagues are a last, although unsuc
cessful, attempt to move the world to repentance (vv. 20, 21),
a Treipao-p6<: (iii. 10), in which God tries whether even yet
they may be quickened to repentance. Yet more explicitly
are those plagues (xvi 2-11) in the vision of the bowls (vials)
(xv. 1, 3, 4, 7, xvi. 1, 5-7) set forth as wrathful destinies;
but even here are they not regarded merely as judgments
(comp. Messner, p. 366), but it is presupposed that they might
have, and ought to have, led the inhabitants of the earth to
5 How this vision of the seals rests entirely upon Christ's prophecy is shown
also by the scene which the opening of the fifth seal brings (vi. 9-11), and which,
as it is really only an illustration of Luke xviii. 7, 8, will say that the end is
not to be thought of as immediately at'hand, and why this is so. No doubt the
martyrs of the time of Nero cry here for vengeance, but it does not follow from
this that the vision of the seals represents a past time, as Gebhardt, p. 255
[E. T. 242], will have it, who also refers the vision of the bowl's to the time of
Antichrist, and only the vision of the trumpets to the intervening period;

§ 130.. THE PRECURSORS OF CHRIST'S SECOND COMING. 251
repentance, although they have not done so (xvi. 9, 11 ; comp.
ver. 21). Even the fall of Babylon, the last of these judg
ments which the seventh bowl brings (xvi. 17-21), ought yet
to quicken the inhabitants of the earth to repentance (xiv.
8-1 1 ; comp. vv. 6, 7). These judgments and warnings to
repentance, ever increasing in severity (comp. xvi. 3 with
viii. 8, xvi. 4 with viii. 10, xvi 10 with viii. 12), are there
fore the. precursors of His second coming prophesied by Christ.
(c) If. the whole Apocalypse is connected with the prophecy
and the typical figures of the Old Testament,3 it is even thereby
said that the Christian Church is but the continuation of the
Old Testament Church of God, the promise of which is ful
filled in it (§ 115, a)} But the continuance of the true
Israel, to be sure, in the present is no longer identical with
the continuance of the actual nation. Unbelieving Jews, who
persecute the Christians, give themselves out falsely as Jews ;
they are really the synagogue of Satan (ii. 9, iii. 9) ; they are
excluded from the fellowship of Israel, from the theocracy, as
it is perfected in Messianic times (§ 42, 8; 44, c; 117, 8).
In the present continuance of the Church of God, Jewish
Christianity no longer forms the central stock, as it does with
Peter (§ 44, d) ; corresponding to the state (§ 112, a) of the
seven small churches of Asia, to whom the Apocalypse is
addressed (i 4, 11), and which, without doubt, were essen
tially Gentile Christians, the Church seems gathered from all
nations (v. 9, vii. 9, xiv. 3).5 If, now, the Egyptian plagues of
3 For the most part the author of the Apocalypse rests on Isaiah, after him on
Ezekiel and Daniel, less on Jeremiah, Zechariah, and the Psalms ; yet there are
shown references to almost all the smaller prophets, to Job, the Proverbs, and
the Pentateuch (comp. § 74, a; 116, c).
4 The woman with the wreath of twelve stars round her head, who gives birth
to the Messiah (xii. 1, 2, 5), is without doubt the Old Testament theocracy, as
it was realized in the twelve national tribes ; but it is at the same time after
Messiah's birth the believing Church of Messiah (w. 6, 13), whose seed (i.e.
individual believers) it is whom Satan persecutes (ver. 17). This is the kingdom
ol priests, which is to be the Israel according to Ex. xix. 6 (i. 6 ; comp. § 45, c),
who serve Jehovah as priests with the incense of their prayers (v. 8, viii. 3, 4 ;
comp. Heb. xiii. 15), the first-fruits presented to God and Messiah (xiv. 4 ;
comp. § 54, b; 61, c), the people of God (xviii. 4).
5 If Baur, p. 212, supposes the Gentiles belong to the Christian fellowship only
in so far as they are incorporated with the tribes of Israel, then it is only ideally
the case, as with Paul (§ 90, c; 105, b), so far as the fellowship of the tribes of
Israel is the abiding type of the true Church of God. It results simply from the

252 THE APOCALYPTIC PICTURE OF THE FUTURE.
the preparatory judgments of God (note 8) come over the
inhabitants of the earth, the Church of God continues to be
saved from them (ix. 4), as Israel was once in Egypt; the
members of the Church are expressly designated as such with
a seal, they hence continue preserved (vii. 2, 3), and even in
the sealing the New Testament Church ever appears, accord
ing to the type of the Old Testament, a Church which is to
keep its ideal identity with the latter, as a people of twelve
tribes, out of each of which are sealed 12,000 (vv. 3-8).°
But it is by no means to be therewith said that the Church
of God continues preserved from the tribulations of the
last time; rather only other hard trials threaten her.7 In
historical situation of the Apocalypse, if the Gentiles, as they are represented by
the Roman Empire, appear to be the special seat of hatred to Christ ; for the
synagogue of Satan equally appears incidentally (ii. 9, 13) as the persecutor of
the Christians. But the author no more, at any rate, expects, according to
note 6, any comprehensive conversion of the Gentiles ; probably in consequence
of the Neronian persecution at that time, a stoppage of the mission to the
Gentiles had taken place.
6 As certainly the actual Israel no longer really consisted of the old twelve
tribes, so certainly it could not be said that the Church of believers did not consist
of an equal number of descendants from each of tho old twelve tribes, but that
these believers were the representatives of the old nation of the twelve tribes
and the heir of its promises. To refer the 144,000 to the Jewish portion of the
Church (Gess, p. 579 f. ; Schenkel, p. 304), is utterly groundless (comp. on the
other hand, Gebhardt, p. 203 f. [E. T. 193]). If the Messiah gathers about Him
these 144,000 in order to march out with them to the last fight (xiv. 1, 3), so
does He also take His stand upon the Mount Zion, the central-point of the Old
Testament theocracy (ver. 1). But therewith also is represented but the Church
of believers, as the ideal theocracy, while the holy hill of the Old Testament
theocracy, which is not to be placed, with Gebhardt, p. 46 [E. T. 45], in heaven,
is made ideally its central-point ; for the actual Jerusalem has indeed become by
the slaying of Messiah a Sodom or Egypt (xi. 8). It is simply from this
point of view that the enemy of believers is ever designated by the name of the
enemy of the old theocracy (BxfiuXiit : xiv. 8, xvi. 19, xvii. 5, xviii. 2, 10, 21).
The enemies are ever drawn out for the last fight over the Euphrates, and are
collected at Armageddon (xvi. 12, 16 ; comp. ix. 14) ; the great decisive fight is
fought outside the city (Jerusalem) (xiv. 20). But as certainly as this great
battle-scene is but a description, shining in the glory of Old Testament imagery,
of the final annihilation of the Roman Empire, so certainly is there no proof
that Jerusalem is regarded locally as the central-point of the Christian Church.
7 That Christians will have to endure severe tribulation in the last times (IxT^n :
i. 9, ii. 9, 10, vii. 14), is in the line of ordinary apostolic teaching (§ 51, 6;
98, a) based on the prophecy of Christ (§ 30, o), and it is pure arbitrariness when
Schenkel, p. 303, makes this tribulation come only on Gentile Christians for
their purification. But this tribulation inflicted by unbelievers is something
totally different from those plagues sent by God.

§ 130. THE PRECURSORS OF CHRIST'S SECOND COMING. 253
what ways these are thought of depends on the times of the
author of the Apocalypse, when the world's power had begun
with brutal power the struggle against Christianity (§ 113, a).
The blood of many martyrs had even been shed (vi. 10,
xvi 6, xviii. 20, 24, xix. 2, xx. 4), but the number of these
must be completed (vi. 11) in the struggle which Satan carries
on against the Christians (xii. 17, xiii. 7, 10, 15), and in
numerable martyrs will one day stand round the throne of
God, and receive the reward (vii. 9-17) of their fidelity
(ii 10).
(d) While the Gentiles, as a whole impenitent, ripen for
judgment (note 8), the people of Israel have yet a future. To
be sure, the capture of Jerusalem by the Gentiles stands
already without question (xi. 1, 2) ; the supposition that the
author hoped for the deliverance of the actual temple is, in
view of Christ's prophecy (Mark xiii. 2), impossible. The
temple of God in Jerusalem can therefore only be the
beHeving Jewish Church itself, those whom even Christ had
exhorted to sudden flight (Matt xxiv. 16), and who now,
according to the divine appointment (comp. the measuring,
xi. 1, 2), are to be preserved from this judgment coming on
Israel (xii. 6, 13-16), as, according to note c, the whole
Church is preserved from the judgment on the heathen world.8
On the other hand, the fore-court, or unbelieving Israel, is
given up to the rule of the Gentiles (xi. 2), and, following
the type of the time of disaster in Daniel (Dan. v. 25,
xii. 17), this Gentile rule is to last 3^ years. The overthrow
8 That the Christian Church as such is with Paul the true temple of God,
naturally cannot prevent this term being also transferred to the Jewish.
Christian Church, as Hilgenfeld, p. 422, supposes ; that Church had a temple
of stone, but it is itself God's spiritual house, just as is the case with Peter
(§ 45, a). That the Church, which as such forms the temple itself, is dis
tinguished from its individual members, who then correspond to those worship
ping in the temple, is in no respects different than when, chap, xii., the woman
designates the Church, and her seed (ver. 17), the individual members of the
Church, although the Church even consists of individual members. The literal
explanation is, on the other hand, exegetically impossible, since not only must
the temple buildings, but even the Jewish priesthood (ol xpotxmoutns « xurS) be
spared. But if Hilgenfeld wishes to escape this difficulty by the supposition
that the seer saw the real believers from among Israel transported into the (real)
temple officiating only as priests (p. 423), then this is an unexegetical inter
mingling of the literal and the symbolical, Comp. the correct interpretation in
Gebhardt, p. 270 ff. [E. T. 257].

2 54 THE APOCALYPTIC PICTURE OF THE FUTURE.
of Jerusalem is therefore no longer the immediate; signal of
the second coming, as § 33, 6; the time of great tribulation,
which believers have to expect (vii. 14), no longer -coincides
with this overthrow, but begins with it, and this period is
given to Israel as- a respite for repentance. As certainly,
that is to say, as this rule of the Gentiles is a judgment of
God on Israel, so has it the purpose, just as the plagues
(note 8), to lead Israel to repentance. Hence God sends at
this time two prophets, like Moses and Elias, who,. to be
sure, as Christ was, will be slain by the Gentiles, but will be
raised and exalted to heaven (xi. 3-12). If the last
judgment now comes (comp. also xvi. 18, 19a), then, no
doubt, will a great part of the nation perish, but the remnant
will repent (xi. 13). The author of the Apocalypse no
longer then ventures to hope, as Paul did (§ 91, d), for the
final conversion of all Israel; but, conformably with the
prophecy of the ancient prophets (Isa. i 9, x. 22, 23; comp.
Eom. ix. 27, 29), a remnant of Israel shall yet be saved.9
Even amid the dispersion does he yet hope for the conversion
of Jews (iii. 9).
§ 131. The Apocalyptic Reckoning of the End.
The God-defying power which, during the time of the last
tribulation, persecutes Christians is the Eoman Empire, as it
was restored by the elevation of the Flavians to the dignity
of Caesar, after the fall of the earlier Caesarean dynasty (a).
In league with it were the false prophets, who moved the
inhabitants of the earth to pay homage to the Eoman Empire,
9 Contrary to the plain words (comp. o< Xoixol), Gebhardt, p. 276 f. [E. T. 263],
asserts that here the conversion of all Israel is expected, as Rom. xi. 25 ff. But
Paul differs in this, that with him the conversion of all Israel follows the
incoming of. the fulness, of the Gentiles, while here Israel's remnant is converted
before the inhabitants of the earth repent. Only the author of the Apocalypse
agrees again with the early apostolic expectation (§ 42, a), as he does with Paul
(§ 98, a), in this, that with the final conversion of Israel (at the end of the time
of the rule of the Gentiles over Israel, which is identical with the time of the
great tribulation) there comes at once the Messianic judgment and the end of
the World (xi. 14, 15), which, to be sure, is clear only when one acknowledges
the relation of the seven visions of the Apocalypse explained above, and gets
emancipated from the exegetically untenable and utterly confusing idea, that
these describe a continuous series of events.

§ 131. THE APOCALYPTIC RECKONING OF THE END. 255
and seduced even the Christians to heathenish immorality (8).
With the expiry of the series of seven-headed rulers the
development appointed for the Eoman Empire is now finished;
the eighth, which then yet comes, can be but the final incarna
tion of antichristianity (c). Along with his royal helpers he
will destroy even the chief city of the world, and will then be
destroyed in the struggle with the returning Messiah (d).
(a) The God-defying power, which occasions the great
tribulation to believers, is the same power which is presented
in the rule of the Gentiles over Jerusalem, and then kills
God's messengers ; it is therefore the Eoman Empire. This
empire therefore appears even, xi. 7, as the beast out of the
abyss. It is more exactly described, xiii. 1, 2, as the monster
which rises out of the sea in the West^because Eome, accord -
ing to Jewish ideas, lay on the islands of Jfche sea ; and unites
in his form the forms of the four, beasts, which, Dan. vii,
represent the ungodly powers of the world, because it is to
be regarded as the most developed form of manifestation,
which unites in itself the might and the dominion of all four.
On this very account it has & priori all the seven heads of
the forms of the beasts of Daniel, three of which had one
head each, while one had four heads ; the ten horns also of
Dan. vii 24 are not lacking to it. The author of the
Apocalypse farther on refers the horns to the governors of
provinces, who finally appear with royal authority, and there
fore wear kingly crowns (comp. note d). The heads refer to
the bearers of imperial authority themselves, who, it was well
known, did not assume the diadem ; these, on the other hand,
wear, xiii. 1, the name of blasphemy (Augustus-o-e/3ao-To?), and
that in the view of the author of the Apocalypse points to divine
honour. To this beast Satan has entrusted all his power and
dominion over the world. This beast has, to be sure, received
a deadly wound (xiii. 3, xii. 14) by the death of its head
(Nero), as it seemed, after the overthrow of the first Caesarean
dynasty, during the struggles of the interregnum, as though
the empire would no more attain to its ancient power and
enduring condition ; but this deadly wound was healed by
the elevation of Vespasian to the imperial power.1 The
1 The proposed! interpretation, by which the healing of the deadly wound is
supposed to refer to the return of the dead Nero, is exegetically untenable,

256 THE APOCALYPTIC PICTURE OF THE FUTURE.
worldly power thus restored, which has once already perse
cuted the Christians, now receives power for the 3^ years to
persecute the saints (xiii. 4-8) and to rule over Israel
(xi. 2, 7). The restoration of the empire, which coincides
nearly with the fall of Jerusalem, is also the commencement
of the last time of great tribulation, which is not, in con
formity with the symbolism of numbers in the Apocalypse,
reckoned as a period of 3^- years, but only, in accordance
with the type of the period of misfortune in Daniel, is
characterized as such a time.2
(8) In league with the first beast there appears, xiii. 11, a
second, which is designated by its two lamb's horns, a sort of
counterpart of Christ ; but, by its daemonic speech, is likewisa
characterized as an organ of Satan. It seduces the inhabitants
of the earth by its lying wonders to worship the worldly
power (vv. 12, 14, 16). The Apocalypse itself designates
it repeatedly as the false prophet (xvi. 13, xix. 20), i.e. as the
because a distinction is made in the most definite way between the beast, which,
as with Daniel, represents a collective idea, and his heads, which symbolize
individual kings ; while, for the first time, xvii. 11, the personification of the
beast as such is indicated in an eighth ruler (and this did not occur under the
heads) ; this Hilgenfeld, p. 426, and Gebhardt, p. 232 [E. T. 221], equally over
look. Similarly, a distinction is made in the most definite way between the
slaying of the one head, i.e. the death of the one ruler, and the deadly wound
which the beast has thereby received. But the former interpretation is
historically untenable, since the original Nero-myths knew nothing of the
death and resurrection of Nero, but only made him flee into Parthia, and
return from thence. It is, moreover, a mere untenable evasion when Hilgenfeld
would weaken the Christian-apocalyptical idea of Jews and Gentiles (?!) to a
simple flight, and it is also when Gebhardt, p. 240 [E. T. 228], would modify
(rather : completely change) the popular expectation accepted by him (? !) by
the author of the Apocalypse. When Gebhardt, p. 234 [E. T. 222], renews the
objection of Volkmar to the healing of the deadly wound by Vespasian, that the
latter cannot be regarded as the founder of a new imperial dynasty, he overlooks
the fact that his warlike son Titus, not to speak of Domitian, was already
associated with him. Gess, however, p. 605 t. , has put denials without any
foundation in opposition to the correct interpretation.
8 When Hilgenfeld, p. 429, asks what Vespasian had done to justify the
expectation that the time of the last tribulation should begin with him, it is
indeed self-evident that Vespasian in his personal qualities does not here come
into regard, but only as he is the bearer of the empire restored to its full
power ; an empire which, after Satan had once chosen it as his instrument,
would, it was to be presumed, as soon as it is restored to power, carry forward
its work begun under Nero (comp. moreover, note c). But if there is given to
the beast, whose deadly wound is healed, a respite of 3J years (and certainly
not in the future, as Hilgenfeld has to assume on account of his mistaken

§ 131. THE APOCALYPTIC RECKONING OF THE END. 257
representative of false prophecy which appears specially as the
spiritual power, by which the restored Eoman Empire secures
for itself the heathen world.8 But Christ had also warned
believers of false prophets (Mark xiii. 2 2), and had prophesied
of false Messiahs (Matt. xxiv. 5 ; comp. § 33, a). Paul had,
at the same time, regarded the Jewish pseudo- Messiah as
the highest incarnation of this pseudo -prophecy (§ 63, c).
The Second Epistle of Peter had also, in the appearance of the
doctrines of false liberty, conjectured the approach of the pseudo-
prophecy of the last times (§ 128, d, footnote 8). Our book,
too, knows of a Satanic false prophecy (ii. 20, 24; comp.
ver. 2), which seduces Christianity to heathenish libertinism.
Hence also, if, even in the circle of visions, in which oui
prophet more especially moves, false prophecy is above all
effectual on heathenish ground, yet these manifestations cannot
on that account be considered excluded within Christianity, so
far as it seduces believers to heathenish immorality, and likewise
moves them thereby to pay homage to the worldly power.
interpretation of ilipxxiih, but evidently in the present of the seer), that he
may rage against the Church of God (xiii. 5-7), while the final ruler of the
world, who is identical with the beast (xvii. 11), as soon as the ten horns have
given him their power (ver. 13), at once begins that last struggle with Messiah
in which he perishes (ver. 14), and thus therewith the identification of the
beast in chap. xiii. with the personal Antichrist becomes impossible. The
Apocalypse knows as little of the 3£ years of this personal Antichrist as it does
of 3J decades to be distinguished from it, which Gebhardt, p. 285 [E. T. 271],
reckons up. The reference of the numerical mystery, xiii. 18, to Nero, which
seems to be opposed by the weightiest reasons, decides nothing on the main
question, since in any case this so mysteriously significant name cannot be
simply a personal name, but a designation of the essential characteristic ; and
thus even the Roman Empire, as such in its antichristian quality, may be
henceforward designated by the name of the first persecutor of the Christians.
3 At the bottom of this idea there lies, no doubt, the fact that Vespasian had
obtained the imperial power by the help of heathen oracles and miracles, and
also that the empire had heen restored by the power of heathen jugglery ; but
it cannot possibly refer to the mere existence of " mathematicians and others such
like round about Nero " (Hilgenfeld, p. 429). How the image, which the false
prophet is said to make for the beast (xiii 14), or the worship of it (ver. 15),
is to point to Nero personally, is not to be understood, since the beast in
reality is ever present only in a single bearer of imperial power who may be
represented ; but the image to which divine honours are given, naturally does
not represent him so much in his person, as rather in his imperial dignity, i.e.
as the holder of imperial power. But that, to the author of the Apocalypse;
there was but a very small distinction between the honour given to the new
emperor, and the blasphemous apotheosis of him, Hilgenfeld, p. 428, himself
admits. VOL. II. B

258 THE APOCALYPTIC PICTURE OF THE FUTURE.
(c) When it is said that the: beast was, and is not, and will
come again from the abyss, in order to go to destruction
(xvii. 8), this can only indicate that the beast in his present
form, i.e. the. Eoman Empire under the mild rule of its ruler
Vespasian, has no longer the former antichristian quality
which it once bore under the rule of the persecutor of the
Christians, Nero, but it will assume that power once again in
greatest energy, and will then at once go to destruction.4 With
this is connected, quite in the way of the Jewish apocalyptic
system, the combination of the author, by which he seeks to
interpret the ¦ impending development of the worldly power,
hostile to God in its yet remaining elements. The number
of the heads of the beast is given him by Daniel as seven
(note a) ; the coincidence of these with the number of the
seven hills on which the woman, i.e. the worldly metropolis,
was enthroned (xvii. 3, 7 ; comp. ver. 9), is altogether a token
to the author that for the beast which bears the woman
(xvii. 3), i.e. or the Eoman Empire, a series of seven rulers is
appointed. According to ver. 10, five of these heads, i.e. the
first five Caesars from the old dynasty of Caesars, have now
already fallen. Since the Caesar of the interregnum, during
which the beast suffered its deadly wound (note a), is not
naturally included, the sixth is, the presently reigning Ves
pasian. His son Titus follows him as the seventh, since with
• To the return of Nero, who evidently appears as one of the heads, xvii. 10;
and is dead, this enigmatic word cannot be at all referred, since the beast, even
during the time he is not ( i. e. during the time his antichristian quality was not
shown), is seen by the inhabitants of the earth (ver. 8 : fiXixitrm r. hp.), is even
wondered at and worshipped (xiii. 3, 4), and must therefore be. The coming up
of the beast from the abyss, on the other hand, naturally refers to the future
(ver. 8 : xapitrxi) ; for the author of the Apocalypse clearly distinguishes
between the beast, in so far as it comes up out of the sea in his presence (xiii; l),
in order, after the healing of the deadly wound, to bring about the time of
tribulation to the whole Church, and that which comes up out of the abyss (not
out of Hades, as the dead N"ero would) at the conclusion of the three and a half
years (xi. 7, xvii. 8), i.e. the beast personified by the daemonic power in the last
world-ruler, but which then goes away at once into destruction (comp. foot
note 2). That an identity is explicitly expressed of this last emperor, and oj
him only (xvii. 11), with the beast, does not justify an identification of the beast
with any other emperor, but forbids it (comp. footnote 1). It similarly decides
against the identification of the beast in ver. 8 with one of the heads, that the
beast, which carries the whore, i.e. makes Rome the world empire (xvii. 3, 7)',
can be only the empire as such, and not Nero risen again, who rather destroyed
Rome (ver. 16).

§ 131. THE APOCALYPTIC RECKONING OF THE END. 259
Vespasian there has appeared a new imperial house; but
Titus, as the end is at hand, can reign but a short time. If
there is then an eighth, according to Dan. vii. 27, to come,
then the last personification of the beast can only be he, in
whom its antichristian qualification comes quite again to
manifestation ; and the bearer of this development which
makes the empire ripe for judgment, and thus directly brings
about the end, the author sees already, in the second
descendant of the new imperial house, in Domitian (ver. II).5
Just in this, that all the historical figures, which lie in the
circle of the visions of the author of the Apoealypse find'
their application in the course of the development indicated in
the prophecy, he sees the security for this, that with the
highest realization of the antichristian principle in the third
of the Flavians the end will come.
(d~) As once the fall of Jerusalem was to be the signal for
the final catastrophe (§ 33, 6), so now, when the former stands
at the beginning of the time of the last tribulation, it is the
fall of the world's metropolis.6 The way in which the prophet
5 The reference to Nero, which, besides, makes the motive for this apocalyptic
combination quite perplexing, is here also excluded, for this reason, that the
eighth is not designated as one of the seven, but as descended from the seven
(that is to say, from Vespasian), in which there is for the author implied no
genealogical notice (only in which case it would be to require, with Hilgenfeld,
p. 433, U ro! ixrou) ; but the indication of this, that that eighth, who will be
the incarnation of antichristianity, stands already in his circle of visions as a
descendant of the new imperial house. A reminiscence of this correct reference
of the Apocalypse is preserved in the singular error of Irenaeus, by which it is
to be written under (instead of with reference to) Domitian. I will not Contend
with Hilgenfeld, p. 432, on this point, whether the author of the Apocalypse
could ascribe rather to Otho and Vitellius than to Titus a short reign, since,
finally, the shortness of the reign ascribed to the seventh Caesar is ever required
from the nearness of the end generally. But why it should be " a mad expecta
tion," that Domitian will overthrow the empire of his father and brother by the
governors of the provinces, it being presupposed that he, as the author of the
Apocalypse regards it, comes forth equipped as the the most perfect organ of
Satanic might, and therefore with its powers, 1 cannot conceive. Hilgenfeld
seeks to show that the year 68 offered for the combination of the author of the-
Apocalypse a very favourable political constellation ; but he forgets that whoever
counts with such factors as that of Nero returning from the kingdom of the dead*
has no longer any right to boast of historical probabilities.
'As Jerusalem, by the slaying of the Lord (xi. 8), so has Rome (xvii. 18 ;
comp. vv. 5, 9), by the slaying of the two witnesses (xvii. 6, xviii. 20, xix. 2),
by seducing all nations to the sin of fornication (§ 117, 6), and to worship the
worldly power (xvii. 2, xviii 3), which, moreover, is itself represented (xiv.) as.

260 THE APOCALYPTIC PICTURE OF THE FUTURE.
imagines himself entering on that catastrophe is clear from
chap, xvii, where the city is shown to the seer as already
devastated (eV epripcp: vv. 1-6). Domitian, that is to say,
will obtain the empire, not in consequence of natural succes
sion, but, as happened once in the period of the interregnum,
during the reign of the seventh Caesar, a revolution will break
out simultaneously in all the provinces of the Eoman Empire.
The rulers symbolized by the horns (xiii. 1, xvii 3) will
become independent (ver. 12) ; but then, having become
unanimous by a sort of miracle, they still call the last Flavian
to become emperor (ver. 13), and coming to Eome will destroy
the capital with fire, as it would keep firm to the seventh
emperor (vv. 16, 17; comp. xviii. 8). But with the fall of
Eome there by no means fell the antichristian empire.
Eather the last emperor, in whom the whole daemonic nature
of the beast is, as it were, incarnated in league with his ten
royal helpers, renews at once the struggle with the Christ and
His believing people (xvii. 14), as he also fights with the
two prophets of Israel, and kills them (xi. 7).7 Against them
Messiah already, vi. 2, going forth to victory (xix. 11-13,
xv. 16), comes with His heavenly hosts (ver. 14). Thus the
judgment of the great day of the Lord appears (xvi 14 :
¦t) rjpepa iiceivrj r) peydXrj tov ©eov; comp. § 33, c; 40, d;
129, a), according to the typical analogy of God's judgments,
which once took place in Jehovah's victories over the
Gentiles gathered together against His people to battle, under
.a divine judgment (comp. § 70, d), and by numberless other sins (xviii 5-7),
wrought out her destruction ; and the blood of all the slaughtered holy ones is
now to come upon her head, as once it came upon Jerusalem and her heads
(xviii. 24 ; comp. Matt, xxiii. 35). The nearer this judgment of God stands
(xviii. 8, 20), the more pressingly are Christians urged to flee from Rome
(xviii. 4), as formerly out of Jerusalem (Matt. xxiv. 16). Even, xiv. 8, the fall
of Rome appears as the beginning of the end ; xvi. 19-21, it is expressly
represented in symbolical imagery (comp. xviii 21-24) as the last of the
preliminary judgments (§ 130, 6).
7 This last fight is already prepared in this way, that, in the judgment of the
sixth bowl, three daemonic spirits, which proceed from Satan and the two beasts,
have seduced the kings of the earth outside the Roman Empire to gather
together for the decisive battle of this day, while the way to the great slaughter-
field is prepared for them by the drying up of the Euphrates (xvi. 12-1 6). These
kings of the East have been often quite wrongly identified with the ten governors ;
they rather appear, xix. 19, along with their armies, to be in league with the
beast, to which, indeed, the ten horns notwithstanding belong for the last fight.

§ 132. THE EARTHLY AND THE HEAVENLY CONSUMMATION. 261
the image of a great slaughter, before the beginning of which
an angel summons the birds to a great feast of dead bodies
(xix. 17, 18), and to a dreadful bath in blood, in which all
the followers of the beast fall (ver. 21 ; comp. xiv. 20).8 The
power of the Eoman Empire is thereby for ever annihilated,
and the two beasts are cast into the lake of fire (ver. 2 0).
§ 132. The Earthly and the Heavenly Consummation.
Now begins the perfected kingdom of Christ on the earth,
in which He rules along with His true servants and the
martyrs raised from the dead ; a kingdom, however, which as
earthly has but a limited continuance, because Satan, fettered.
for a long time, breaks out finally once more against it, in
order to be then destroyed for ever (a). Then only on the
overthrow of the world comes the final judgment, for which
all the dead are raised, either to receive eternal life, or to be
delivered up to the second death (8). The perfected kingdom
of God comes, in the new world, with the appearance of the
new Jerusalem, with the taking of the Church home by
Messiah (e). Then the perfect live for ever in spotless holi
ness, in divine glory and blessedness ; they behold the face of
God, who makes His dwelling among them (d).
(a) It is implied in the historical situation of the Apoca
lypse that the judgment, which the returning Christ brings,
is confined to the worldly power and its associates, because
enmity to God and antichristianity had been concentrated and
personified in these two organs of Satan. But the mightier
and the more terrible they thereby became in the present, the
weaker must they become as soon as ever their organs are
destroyed ; and with this once more is connected the hope of
an earthly realization of the kingdom of God, to be brought
about by Messiah. With the overthrow of the worldly power
8 The judgment, which God executed by His Messiah, appears under other
symbolical figures, when the latter reaps the great harvest with the sharp sickle
(xiv. 14-16) or treads the winepress of the wrath of God (vv. 17-20 ; comp.
xix. 15). This judgment, to be sure, is in view, vi 10, when vengeance for the
innocent blood shed is referred to. On the other hand, vi. 17, by the day of
the great wrath, the real last judgment is thought of (xx. 11 ff., and therewith
§ 132, 6), although there mention is expressly made of the wrath of the Lamb
(vi 16 ; comp. also xi. 18, and therewith Gebhardt, p. 300 [E. T. 285]).

262 THE APOCALYPTIC PICTURE OF THE FUTURE.
is Satan's power broken ; he is bound and shut up in the
abyss (xx. 1-3). But in that way is room made for the rule
of Christ on the earth ; and since the promise has been' made
to His true disciples, that they shall rule with Him (iii.: -21, ii.
26, v. 10 ; comp. § 97, d), it must be now decided who have
proved themselves true, and those of them who have died,
whether as martyrs or by a natural death, must be raised.
And thus before the earthly consummation there is a judg
ment and a first resurrection (xx. 4-6).1 Connected with the
Jewish idea of a thousand years' continuance of the (earthly)
Messianic kingdom is now the earthly consummation, which,
as such, can naturally have but a limited duration, fixed for
a thousand years, only that this number may have possibly
another signification, as all the numbers according to the plan
of the Apocalypse.2 In this kingdom of Christ for a thousand
years is now- fulfilled the promised completion of the Old Testa*
ment theocracy, in which, not the literal Israel, to be sure, but
the true Israel (§ 130, c), has reached the goal proposed to itself
1 It is the sifting of believers promised at Christ's second coming (§ 33, c) which
is here described with the colours of Dan. vii. 9. It is hence quite inadmissible
to substitute, with Gebhardt, p. 292 [E. T. 278], ruling for judging. It no
doubt remains indeterminate from the words who is to hold the judgment ; but
since the martyrs are found approved as such, it seems ever to be most natural
to regard them as those who determine which of the other Christians, who have
in the meantime died, as also which of the survivors, has like them been found
approved. Then, also, in the relative clause not only are meant those who have
died with a true testimony (comp. second edition, and Gebhardt, p. 294
[E. T. 280]), but along with them survivors, and hence also Vtptxt, with its
double meaning, follows. But the change of the survivors is not by any means
to be considered included in the first resurrection (Gebhardt, p. 295 [E. T. 281]),
since the consummation is an earthly one, and the resurrection to it can restore
but to an earthly life (comp. Heb. xi. 35). Gess, p. 584, appears to transport
the risen to Christ in heaven.
2 It is, moreover, by no means clear that Christ coming again will Himself
dwell on the earth ; conformably to the prophecy (Ps. ex. 1), after He has made
at His return all His.enemies.His footstool, He rules on the earth through His
believing people. In an earlier vision, after Israel's conversion (xi. 13), at the
conclusion of the time of the great tribulation (ver. 2 ; comp. with xiii. 5), the
everlasting - kingdom of God and Hiu Anointed is immediately introduced
(xi. 15 ; comp. § 103, 6). Here, just as in the earlier Pauline Epistles (§ 99, c),
the kingdom of Messiah is distinguished from the perfected kingdom of God
(xix. 6) ; only that with Paul immediately on the subjugation of all enemies
there follows the giving up of the kingdom to the Father, while here the rule
of Christ is perfected in the ¦ > earthly present, and has a definite period of
continuance.

§ 132. THE EARTHLY AND THE HEAVENLY CONSUMMATION. 263
as its ideal, and has become a royal priesthood (xx. 6 ; comp.
1 Pet. ii. 9, and therewith § 45, c), whose ideal centre is yet
ever the beloved city (Jerusalem) (ver. 9). And as, according
to the ancient prophetic idea, only at the time of the consum
mation of Israel's theocracy, the Gentile nations throughout,
attracted by the contemplation of the salvation realized in
Israel, will connect themselves with Israel (comp. § 43, a) ; so
the nations of the earth still continue, so far as they have not
fought in the army of the worldly power against believers, the
object for the priestly and kingly activity of believers (ver. 6 ;
comp. v. 10), by whom salvation is brought to them. Only
the contemplation of the perfected salvation will lead them to
repentance. Likewise, indeed, the most distant of those nations
(Gog and Magog), who are the least affected by this influence,
continue to be the subjects of seduction, when Satan has been
unbound after the thousand years (xx. 7, 8). Their last assault
on the kingdom of Christ, as it is looked at on the ground of
prophetic imagery (comp. Ezek. xxxviii. 8—16), is defeated by
the direct interposition of God ; fire falls from heaven (comp.
Ezek. xxxix. 6) and devours them (ver. 9) ; their leader is now
delivered up to everlasting destruction, ver. 10.
(8) By the hope of an earthly consummation which here
again emerges, is the idea of a great day of the Lord split into
its different parts. The judgment of this day, as it results at
the second coming of Christ, has brought victory only to the
kingdom of God on earth. But the universal judgment, as
the definite decision on the fate of all men, as it is likewise
thought of as connected with the day of the Lord (comp.
§ 131, d, footnote 8), is now introduced only at the end of
the thousand years' kingdom, and doubtless, as § 126,6, 129, 8,
in immediate connection with that destruction of the world
(xx. 11 ; comp. xxi 1), which in the first place carries aloft all
those who survive, as well as those members of .the thousand
years' kingdom who have been raised again for the earthly
kingdom. Hence there arises the idea of a second resurrec
tion, as, to be sure, it is only indirectly, xx. 5, 6, hinted at,
and this a general one; for all the dead must stand before
God's judgment-seat (vv. 12, 13). Naturally those only
who attain to the final heavenly consummation experience a
resurrection in the proper sense (i.e. a quickening in a heavenly

264 THE APOCALYPTIC PICTURE OF THE FUTURE.
body), as § 99, 6, 126, d, footnote 7 ; the others only appear at
God's judgment-seat in order to be handed over to death and
Hades, ver. 14, as it were to a potentialized death (6 BevTepo?
0dvaTo<i: ver. 15 ; comp. ii. 11, xx. 6). But this is described
as a portion in the lake of fire (xxi. 8 ; comp. xx. 14), which
burns with brimstone (xix. 20)xand brings with it an endless
misery (xiv. 10, 11 ; comp. xix. 3, xx. 10), by which image
(borrowed from Gen. xix. 24) is to be designated not in any
way an eternal annihilation (as § 126, 8), but a miserable
exclusion from blessedness (xxi. 27, xxii. 3, 15), in which is
found the unblessedness of an abiding state of death (§ 3i,d).
With this is introduced definite retribution, which decides
men's fate according to their works, which stand recorded in
the books of the heavenly Judge (xx. 12, 13 ; comp. 1 Pet
i. 17; 2 Cor. v. 10).3
(c) The scene of the final consummation is the new world,
which God calls into being on the destruction of the old world
(xxi. 1, 5; comp. § 129, d). As in the Epistle to the
Hebrews (§ 126, d), the perfected kingdom of God appears
(i 9) as the holy city (xxii. 1 9 ; comp. iii. 1 2 : j? ttoXj? toS
©eov), the new Jerusalem (xxi. 2, 10) ; and if the seer beholds
it come down from heaven, it is implied in this only, that
ideally the final consummation is already prepared with God,
long before it is realized at the end of the times (§ 117, d).
Therewith also is the Church of the last times of consumma-

3 This retribution is also sometimes directly connected with the second coming
of Christ (ii. 23, xxii. 12), because the earthly and heavenly consummation are
not regarded as separated, or, as Matt. x. 32, Christ is named as He who announces
the names of those before God's judgment throne (xx. 11) who are worthy of the
reward (iii. 5). His works must always follow the dying one in order to go with
him before the judgment- seat, and work out his justification (xiv. 13) ; as justi
fication here self-evidently, as with James (§ 53, c), results on the ground of
actual fact. Here also, as generally, this retribution is represented as an
equivalent (comp. § 32, 6). The true servants receive the corresponding
reward (xi. 18, xxii. 12), as even the preservation from the last plagues is traced
back to this, that they had kept the word of Christ (iii. 10). Destruction, on
the other hand, overtakes the destroyers (xi. 18), as even in the preliminary
judgments of God it is measured according to this standard (xiii. 10, xvi. 6),
only that the measure of punishment may be even double the amount of sin
(xviii. 6), and that for sinful indulgence the corresponding measure of torment
is allotted (ver. 7). There is nevertheless even in this judgment in the end only
an either — or (§ 32, c, d). One eithor obtains eternal life or eternal destruction
(xvii, 8, 11).

5 132. THE EARTHLY AND THE HEAVENLY CONSUMMATION. 265
tion designated as the ideal Jerusalem. This point of view
rules the whole picture of that city of God, on whose doors
stand the names of the twelve patriarchs (xxi. 12), as those of
the twelve apostles stand upon its foundation-stones (ver. 14),
and whose measure is reckoned according to twelve times a
thousand and twelve times twelve (vv. 16, 17).4 But the
believing Israel are not its only citizens, but the Gentiles also
walk in its light (xxi. 24), and their glory, as also that of
their kings, must minister to the perfected kingdom of God
(vv. 24, 26). They are there healed from the deadly sick
ness of hopelessness in which they once walked (xxii. 2),
while believing Israel there beholds what it has always
believed.5 The Church, which bears the name of the New
Jerusalem (iii. 12), is now the bride of Messiah (xxi. 9), with
whom, at the final consummation, He celebrates His marriage,
i.e. His perfect union (xix. 7; comp. § 105, a, footnote 2), at
which the great marriage-feast is not awanting (ver. 9). It is
very noteworthy that in the earthly completion of the king
dom of Christ this highest union does not take place.
(d) The contrast to the BevTepos 9dvaTo<}, the blessedness
of the perfected, consists, in the first place, of life in the
emphatic sense (£o>rj simply, as § 40, d; 50, c), for which they
4 That here, too, any restoration of the Jewish state is not thought of, xxi. 22
shows, according to which the city needs no temple. But here also (as note a)
the whole Church consists of God's servants, who serve God as priests (xarpiiut :
vii. 15, xxii. 3 ; comp. § 123, d), and wear His name (xxii. 4) ; these are what
Israel should have been, but never was, in the fullest sense, His own people
and His Son (xxi. 3, 7). The perfected Church sings the song of Moses aud the
Messiah (xv. 3) ; for the Old Testament and the New Testament salvation of the
people of God is, in its essence, one, only the latter is the completion of the former.
5 It does not follow from this that the Gentiles, even at the time of the con
summation, are only Christians of an inferior grade (Baur, p. 212 ; Schenkel,
pp. 104, 311), since, according to xxi. 27, even their names stand in the book
of life, and they must therefore have the full right of citizenship in the city of
God ; and the distinction of christianized nations from the true Israel, consisting
of converted individuals (Gebhardt, p. 317 f. [E. T. 300]), is a pure invention that
does not in the least help, since, even according to Gebhardt, the nations are con
verted even in the thousand years' kingdom. Of any conversion of the Gentiles
in the future world (comp. Messner, p. 375) there can be no idea after the general
judgment and the commencement of absolute completeness ; and since one must
not, with Lechler, p. 205, change the idea of Un into that of nations connected
with the city of God, so the participation of the Gentiles in the final consumma
tion is only set forth in the colours of Old Testament prophecy (Isa. Ix. 3, 11 ;
Ps. lxxii 10 ; comp. xv. 4, and even iii. 9).

266 THE APOCALYPTIC PICTURE OF THE FUTURE.
stand recorded in the book of life (xxi 27, after Dan.
:di 1), and which they receive at the same time with the
acknowledgment of their spotless purity and holiness, since
here, as generally (§ 65, d), life is the correlative of righteous-.
ness.6 In virtue of this perfected holiness, the citizens of the
heavenly Jerusalem live in the perfect fellowship of God.
They behold God's face (xxii. 4; comp. § 34, 8; 99, 6;
126, d). God Himself dwells in their midst (xxi. 3, vii. 15
xxii. 3); the city needs no temple, because God and His
Messiah dwell directly amongst its citizens (xxi. 22), because
the whole city is His temple (vii. 15), in which individuals
exist as pillars (iii. 1 2). There is therefore no longer, any
opposition to be thought of in the new world between heaven
and earth, as in the present world. If, finally, over all there
is ascribed to the heavenly consummation a participation in
the divine glory (§ 50, c ; 126, d), then this latter is repre
sented under the image of the morning star (ii. 28), and of
the royal dignity (xxii. 5), which the perfected receive. The
whole heavenly Jerusalem has God's B6%a (xxi. 11), which is
represented so, that the whole city consists of gold and
precious stones and pearls (vv. 18—21). The city needs no
sun and no moon, no lamps and no light, because in the
splendour of the divine glory there is eternal day there
(xxi. 23, 25, xxii. 5). In the possession of this glory they
enjoy untroubled blessedness, because no sorrow and no want
can ever disturb them more (xxi. 4, vii. 16, 17).7
6 Participation in the Z,m is figuratively represented by the tree of life, which
grows in the New Jerusalem (xxii. 2, xiv. 19) as it once grew in Paradise (ii. 7
compi Gen. ii. 9) ; by the water of life, which there flows in streams from the
throne of God and of the Messiah (xxii. 1 ; comp. xxi. 6, xxii. 17), -and to
whose streams Messiah as their Shepherd leads them (vii. 17) ; by the hidden
manna (ii. 17), which imparts the powers of the eternal life ; by the crown of
life (iii. 11, ii. 10 ; comp. § 57, d), which they as conquerors (vi. 2) carry off.
Their holiness, on the other hand, isi represented by the white garments with
which the perfected are clothed (comp: xix. 8), because they, have not defiled
their garments on the earth, aud are worthy of this acknowledgment (iii 4, 5',
iv. 4), or because they have come out of the battle of life conquerors (vi. 11;
vii. 9), as also by the white stone, which designates them by the name known to
them alone, as the perfectly righteous (ii. 17). All these images belong to tha
plain representation of the final consummation in the vision, without its being
regarded on that account as in any way sensuous (comp. Baur, p. 209), as else
where in the New Testament. .
' In view of this consummation the true Christians are said to be blessed (i. 3,

133. GOD AND HIS ENEMY. 267

CHAPTEE VII.

THE CONFLICT OF THE PRESENT.

§ 133. God and His Enemy.
In the archetypal holy place of heaven is Jehovah enthroned
the ever living, the holy and the Almighty, the just and the
glorious, surrounded by the representatives of creation and
redemption (a). In a broader sense the innumerable multitude
of angels belong to this archetypal Church of God, who are
the servants of God in nature, and instruments of His revela
tion (8). As God's enemy, Satan appears, who first seduced a
portion of the angels, and since as a seducer has ruled the
whole world, but by the exaltation of Messiah he has been in
principle conquered (c). Henceforward he contends with the
Church of God, partly by persecution and partly by seduction,
till the world-historical struggle between God and Satan ends
with his complete destruction (d).
(a) As in the Epistle to the Hebrews (§ 120, a), so here
also heaven is God's dwelling-place (xiii 6), or in it is the
archetypal holy place (xiv. 17, xv. 5), with its altar of burnt-
offerings (vi 9, xiv. 18) and altar of incense (viii. 3, ix. 13),
with its holiest and the ark therein (xi. 19), in which the
unapproachable glory of God at times appears (xv. 8), as it
did once in the tabernacle (Lev. xvi. 2). According to a
somewhat different idea, God's throne stands in heaven (iv. 2).
He who sits upon the throne is designated Jehovah over all,
whose name is rewritten in many ways (6 eov ical 6 rjv ical
6 epxopevo^ : i 8, iv. 8 ; comp. xi. 1 7, xvi. 5 ; to dXcpa ical
to &, i) dpxv ^ T0 TeXo<; : xxi. 6 ; comp. i 8), the living God
(vii. 2), ordinarily as the eternally living One (o £e«z> ets tow
al5)va<} t&v alcovcov: iv. 9, 10, x.. 6, xv. 7). Like Isa. vi. 3,
xiv. 13, xvi 15, xix. 9, xxii. 7, 14 ; comp. xx. 6). All this blessedness is given
to the conqueror as his abiding possession (xxi. 7 : xXmpotopoiit ; comp. § 34, a;
50, c; 126, a, footnote 1), which, since the Christian is in this connection
designated as God's Son, may be also considered as his inheritance (§ 97, c;
124, a).

268 THE CONFLICT OF THE PRESENT.
to Him, the thrice holy One, praise is offered (iv. 8 ; comp.
vi. 10 : 6 8eo-7TOT?7?, 6 ayioi ical 6 dXr]0iv6<;), and similarly He
is called the All-holy (jiovo? 6o-io<s), as He who shows Him
self in all His righteous judgments (xvi. 5, 7) and His
righteous acts (xv. 3, 4).1 The predicate xvpios 6 0eo? 6 iravro-
KpaTcop designates His omnipotence (iv. 8, xi. 17, xv. 3,
xvi. 7, xix. 6, xxi. 22; comp. xvpio<! r)p.S>v: iv. 11, xi. 15 ;
6 0eo? 6 iravTOKpaTcop : i. 8, xvi. 14, xix. 15); His glory is
symbolized by the glorious description of His throne (iv. 3),
and celebrated in the ever-recurring doxologies (iv. 11, v. 13,
vii. 12, xix. 1). After the manner of the New Testament,
God is repeatedly praised as the Creator (iv. 11, x. 6, xiv. 7,
xv. 3), as it is He who new created the old world (xxi. 5,
xx. 11). All creation brings to Him its song of praise
(v. 13), and the four living creatures, which, as creation's
representatives, stand about the throne (iv. 6, v. 6, 11, vii. 11),
and are at all times ready for His praise or His service
(iv. 6-8), say to it Amen (v. 14, xix. 4), or they sing to Him
their own song of praise (iv. 9). In them creation itself forms
the first circle of the archetypal Church of God who stand
gathered about His throne. But higher than the work of
creation stands the work of salvation, which Israel experi
enced, and the Church of believers have experienced (xv. 3),
or the founding of the Church of God, in which salvation is
realized. Its representatives are the twenty-four elders, who
sit on twenty-four thrones about the throne of God (iv. 4,
xi. 16), in the number of whom the unity of the Old and
New Testament Church of God (§ 130, c), by the union of
the number of the patriarchs, who form the original stock of
1 It is quite contrary to the form of expression in the Apocalypse to dis
tinguish in idea, with Hahn, p. 102, and Gebhardt, p. 28 [E. T. 26] (SV»s of
reverence for His holy constitution of the world), between Zyios and otios. Both
designate quite in the Old Testament sense (§ 45, d, footnote 6) God's elevation
as removed from all creaturely uncleanness. Ritschl, ii. p. 118, is needlessly at
pains here to turn away the reference of righteousness to the avenging of sin,
which is as clear as day, xix. 2, 11. For even if ^xai^arx (xv. 4), as the
wider idea, includes the recovery of the rights of the pious (xviii. 20), yet these
are not regarded as " positive saving manifestations," but as righteous acts, in
which God exercises righteous retribution to both sides. But the xXntitx) Sioi
and xpltut (xv. 3, xvi 7, xix. 2) are not such as correspond to His promises and
threatenings (Gebhardt, p. 29 [E. T. 28]), but modes of action and judgments as
they ought to be.

§ 133. GOD AND HIS ENEMY. 269
the former Church, with the number of the apostles, who
form the original stock of the latter, is seen.2
(8) As in the Epistle to the Hebrews the myriads of
angels dwell in the heavenly city of God (§ 120, 8), so the
innumerable hosts of angels here form (v. 11; comp. Dan.
vii. 10) the outer circle (vii 11) round the living creatures
and the elders. As angels of God (iii. 5 ; comp. xxii. 6) they
are called holy (dyioi, xiv. 10 ; comp. § 64, a; 127, d, foot
note 9), but they are fellow-servants with God's servants on
the earth (xix. 10, xxii. 9), who worship God as their God
(vii. 3, 12) on their faces (vii. II).3 They appear, as in the
Epistle to the Hebrews, in the first place, as God's servants
in nature, in which to each his own range appears to be
allotted, as, xvi 5, mention is made of an angel of the water.4
: They are mentioned at times before (iv. 4, vii. 11, xix. 4) and at times after
the four living creatures (v. 6, 8, 11, xiv. 3). Their white robes and golden
crowns (iv. 4) designate them as conquerors, who have not been stained with sin,
but who cast down their crowns before God, who helped them to be victorious,
and they fall down and worship Him (iv. 10, 11, v. 14, xi. 16, xix. 4). The
fellowship in ruling, which was realized only during the thousand years' kingdom,
and in the heavenly Jerusalem (§ 132, a, d), is represented as already completed
in this second circle of the archetypal Church of God by their sitting on thrones.
As in the Epistle to the Hebrews the earthly Church, and the spirits of the
just of the Old Testament made perfect, surround God ideally even now in the
heavenly city of God (xii 23 ; comp. § 117, d), so here the twenty-four elders
from both periods of the Church of God, form its ideal representatives, in
whom it is regarded as eternally perfected before God, which must first be
realized in time. With the twenty-four priestly orders (Gebhardt, p. 51
[E. T. 49]) their number has nothing to do.
3 As with Paul (§ 104, a) and Peter (§ 50, a, footnote 2), there are here also
grades among them. Thus, viii 2, the seven angels of the throne are
mentioned who stand directly before God's face (comp. Tob. xii. 15). However
natural the identification of these with the seven spirits of God may appear,
especially after v. 6, yet i 4 forbids this utterly. Among them Michael
appears, who with Daniel (x. 13, xii. 1) is Israel's guardian angel (comp.
Jude 9), as the leader of the angel hosts (xii. 7). Elsewhere mention is made
of strong angels (v. 2, x. 1, xviii. 21 ; comp. ver. 1), by which, doubtless,
angehj of a higher order are meant ; especially are they represented with trains,
x. 1, xviii 1, which bring the divine glory to remembrance; other angels
appear in priestly garments, xv. 6.
* If even the fire over which, xiv. 18, an angel has power is, in the first place,
the symbol of the divine judgments, the view is borrowed from the idea of a
fire-angel. Just so are the four winds, which the angels at the four corners of
the earth restrain (vii 1-3), symbols especially of the plagues which are to
come upon the godless world (§ 130, 6); but as these mostly proceed from
activities of nature, it is therein implied that the angels are the instruments

270 THE CONFLICT OF THE PRESENT.
But they are, at the same time, the instruments of -the divine
activity among men. As they present the prayers of the
holy before God (viii. 3-5), so they bring about in many
ways the divine revelations, while they show the visions to
the prophet (xvii 1) and explain them; (xvii. 7), or effect the
symbolical actions which represent the' future (vii. 2; x. 2, 5,
xviii. 25).5 They also appear, xiv, 17-19, as those who help
Christ to execute judgment, in that they gather together the
objects of it. Analogous to the idea in Daniel of protecting
angels of individual nations (comp. Dan. x. 13, 20), the seven
churches, to which epistles in chap, ii, iii. are addressed,, have
finally their protecting angels, which in i 10 are represented
as- stars.6
¦(c) To these angels Satan must once have belonged (xx. 2,
6 BidBoXo<; ical 6 caTavdi), who, xii. 3, 13, appears as the
fire-coloured angel (i.e., according to 2 Kings iii. 22, LXX., the
blood-coloured great dragon), or with allusion to Gen.' iii. as
the old serpent (vv. 9, 15, xx. 2) ; for he was also, as indeed
indirectly follows from xii. 8 f., originally an inhabitant of
heaven; and when it is said, ver. 4, that he drew a third
part of the stars of heaven with his tail, and threw them
upon the earth, this can only mean that he seduced a portion
of the angels, who are also, i 20, symbolized by stars, to fall
away from God, so that they are now designated as his angels
to bring them about or to restrain them (comp. the seven angels with bowls,
xv. 1).
5 It appears so far, as with Zechariah (i. 9, 13, ii. 3), that a definite angel has
this commission before others (i. 1; xxii. 6). It is he who is mostly meant
when the heavenly voice, which speaks to the prophet (x. 4, 8, xii. 10, xiv. 13,
xviii. 4, xxi. 3, 5), or the speaker himself (xix. 9, 10, xxi 6), is not more
exactly defined. But that this angel is the personification of the revealing
activity of God or of Christ (Gebhardt, p. 41 [E. T. 40], is. a modernizing of the
idea. _.'6 These, to be sure, are in the Epistles regarded, and addressed as represen
tatives of the Churches, so .that they almost become ideal figures, about which
one may doubt whether they are thought of as actually existing outside the
Churches. But through this wavering of the idea between an actual family of
God in heaven, and an ideal representation of the earthly Church of God, it is
only the more strongly expressed, that even the community of angels belong to
the archetypal community of God in heaven, as the angels even yet have their
place in the. heavenly Jerusalem, i.e. in the perfected ChurGhy as gate-watchers
(xxi. 12). Gebhardt, p. 59 [E. T. 57J holds these. angels to be personifications
of the spirits of the Ghureh, while Gess, p. 607 f., again makes them to be
bishops.

§ 133. GOD AND HIS ENEMY. 271
(xii. 7, 9).7 But as Satan as the old serpent seduced the
first men, so does he seduce the whole earth (xii. 9 ; comp.
xx. 8). His special sphere of dominion is heathenism, in
which (xiii. 4) with his angels (ix. 20), according to the
Jewish idea made known to us by Paul (comp. § 70, c), he is
worshipped. As the ruler of the world, he appears, xii. 3,
with seven crowned heads. He is therefore the old enemy
of God, who hinders the realization of the kingdom of God
on the earth. As now for the purpose of realizing this
kingdom in the end, the Messiah had to be born, Satan pro
ceeded at once to devour Him ; but He was taken up to God,
and thereby for ever delivered from his power (w. 4, 5). As
in the Gospels even Messiah appears as the conqueror of
Satan (§ 23), so by His exaltation, which, however, was but
the result of His voluntary death, has He obtained the victory
over him (iii. 21, v. 5) and broken his power. The victory
is won, and the kingdom of God and His Messiah secured
already in principle by this (xii. 10), because in the exaltation
of Messiah lies the security for the completion of the kingdom
of God.8 (d) But his activity is by no means thereby destroyed.
Eather just because he has been thrown on the earth, he has
for a short time the power to let loose his wrath on men
(xii. 9, 12).9 He is, as with Peter (§ 46, d, footnote 6), the
7 It is such a Satan-angel, who is the star fallen from heaven (ix. 1), who lets
loose the plague of locusts from the abyss over the inhabitants of the earth, and
is expressly designated, ver. 11, as the angel of the abyss, Abaddon or Apollyon.
To these belong the four angels, who are bound on the Euphrates, and are,
ix. 14, loosened in order to lead on the daemonic hosts of horsemen. The
Satan-angels have here also, as with Paul (2 Cor. xii. 7), power to plague men
so far as they are permitted by God, but thereby their peculiarity as Satan-
angels is not taken away, as Gebhardt, p. 37 [E. T. 36], supposes.
8 If the devil in this connection is designated as the accuser of men (comp.
Job i. 2 ; Zech. iii), there is implied in this the thought that by the removal
of guilt, which gave him the right to accuse them, that right of the devil over
men, and with it every power over them, was lost in principle by the death of
Christ (comp. Col. ii. 15, and with it § 104, 6 ,¦ Heb. ii. 14, and with it
§ 122, d). This is so represented, xii. 7-9, that the angel hosts under their
prince Michael have again contended with the devil and his angels, and have
driven them from heaven (comp. ver. 10).
9 The special dwelling-place henceforth appointed for him is, to be sure, the
abyss (xQutto;, comp. Luke viii. 31) whence come the hellish plagues (ix. 1, 2),
and whence Satan's instruments come up (xi. 7, xvii. 8), wherein also he is shut,
xx. 1-3. Yet has he power meanwhile from there to work on the earth. In

272 THE CONFLICT OF THE PRESENT.
persecutor of the Christian Church (vv. 13-16); and hence
unbelieving Jews, who persecute the Christians, are called
Satan's synagogue (ii. 9), by them he has thrown the believers
into prison (ver. 10), and where such persecution exists there
has he his throne (ver. 13). But he works also by seduction;
for the false prophets, who profess to have known the depths
of God, have known in truth Satan's depths (ver. 24). In
particular, however, he comes forth as the special enemy of
the Church of God, while he equips the two beasts (§ 131)
against her. To the first beast he has given his power
(xiii. 2, 4), represented by the ten horns (xii. 3) ; to the
second beast his power of working miracles, by which he
misleads the inhabitants of the earth (xiii. 14).10 Thus the
great eschatological drama, which the apocalyptic image of
the future sketches, appears as the last fight between the two
highest powers, between God and Satan. Only after the
fettering and the shutting up of Satan can the earthly
kingdom of Messiah begin (xx. 1—3), and only after he has
been made harmless after his being set free for the last time
(vv. 7, 8), and he has been awarded his punishment (ver. 10),
can the heavenly consummation come. There lies in this no
Manichaean dualism, as Baur, p. 229, supposes, but only the
deepest experience of the work of redemption as the definite
destruction of the power from which all sin in the world of
men proceeds. But He, by whom God conducts this fight
against Satan to victory, is His Messiah.
§ 134. The Messiah.
The Messiah by His innocent and patient suffering cleansed
men from the stains of guilt, and delivered them from the
dominion of Satan (a). In consequence of His victory over
death, He has been exalted to godlike dominion of the
world (8). The divine glory of the Messiah is exhibited in
the fiery glance of His divine omniscience, and in the symbols
particular, the wilderness is the haunt of demons and unclean spirits (xviii 2 ;
comp. § 23, 6), on which account Satan's angels lie bound on the Euphrates, on
the other side of the desert (ix. 14).
10 Then, likewise, all the three unclean spirits (xtiipixra iaipiotlut), which come
out from him and from the two beasts, by whom he stirs up the kings of the
earth to the last conflict against Messiah (xvi. 13, 14).

§ 134. THE MESSIAH. 273
of omnipresent energy in the world. He is worshipped and
praised by all creatures (c). But He is also an archetypal
Being (uranfdngliches Wesen), who existed before all
creatures (d).
(a) The author of the Apocalypse proceeds from the view
of the earthly life of Jesus;1 he derives His descent from
Judah (v. 5 ; comp. Heb. vii. 14), but in order to qualify
Him as the Messiah, with reference to Gen. xlix. 9 ; similarly
His descent is from the family of David (§ 19, a), with
reference to Isa. xi. 1, 10 (v. 5, xxii. 16). But, above all, it
is characteristic that the standing form of view, under which
Jesus here appears, is the image of a lamb (dpviov : twenty-
nine times), and, to be sure, as slain (v. 6, 12, xiii. 8 ; comp.
vii. 14).2 From this it is clear that His suffering and death is
the foundation of His Messianic work, as He then also, like
the Messianic High Priest of the Epistle to the Hebrews
(§ 119), appears a priori in priestly garments (i 13). If the
Christians have washed their robes and made them clean in
the blood of the Lamb (vii. 14, xxii. 14), the latter is regarded,
as by Peter (§ 49, c ; 127, c, footnote 7), and in the Epistle to
the Hebrews (§ 123, a), as the means of purification, which
1 Most commonly Christ is called by His historical personal name ('ititous :
i. 9, xii. 17, xiv. 12, xvii. 6, in'y- 10, xx. 4, xxii. 16, 20, 21), as in the Epistle
to the Hebrews (§ 118, a, footnote 1). Only in the superscription and
address does 'Ititou; Xpitris occur, and in the account of the thousand years'
kingdom, where, however, the appellative sense of the name comes out, i Xpitr'o;
(xx. 4, 6). In the concluding blessing, i xipio; 'Intou; occurs (xxii. 21 ; comp.
ver. 20 : xipu "intou) ; comp. xii 5, where He appears as the child of the Old
Testament theocracy.
2 From the intentionally selected diminutive (comp. Schenkel, p. 304), it is
clear that the Passover lamb is not thereby to be thought of, as Reuss, i. p. 477
[E. T. 413], supposes, but the Messiah, who, according to Isa. liii. 7, went
quiet and patient as a lamb to the slaughter-house (comp. also Jer. xi. 19 ;
§ 38, d ; 49, a). But this presupposes a lively view of His innocent and patient
sufferings, as we found it, besides in Peter, only in the Epistle to the Hebrews
(§ 119, 6, footnote 5). Ritschl, ii p. 181, finds here a combination of the
Passover lamb with the covenant sacrifice (on account of vii. 14), and on
account of v. 9 he even transfers the sacrificial act into heaven (p. 184 f.);
Gebhardt, p. 120 [E. T. 114], admits at least a combination with Isa. liii., but
(along with others) he holds fast especially to the type of the Passover lamb, by
which he wishes mainly to explain the ayopxfy" (P- 122 [E. T. 116]). But
even the high-priestly appearance of Christ, as the guilt-atoning efficacy of His
blood (see above) presupposes a sacrifice, is yet nowhere in any definite way
indicated as such. Biedermann, too, p. 235, admits the primary reference at
least to Isa. liii.
VOL. II. S

274 THE CONFLICT OF THE PRESENT.
removes from them the stains of the guilt of sin, 'but it has
nothing to do with holiness (Gebhardt, p. 123). If ' this
purification is at the same time designated as a loosening from
sin (read Xvo-avri), then the blood shed by Christ in His
voluntary death from love to men (i. 5 ; comp. iii. 9), as in
the teaching of Jesus (§ 22, c; comp. the a7ro\uT/>6xn? in
Paul and in the Epistle to the Hebrews, § 80, c; 122, c), is
presented as the ransom, for which men are delivered from the
guilt into which sin brought them. But therewith, too, are
they similarly at the same time ransomed, as by; Peter
(§ 49, d), from the bondage of Satan (comp. § 133, c, foot
note 8), under which all the inhabitants of the earth stand
(v. 9, xiv. 3), so that the ransomed now belong to God and
the Lamb, as a first sheaf consecrated to God (xiv. 4), and
form a kingdom in which they serve God as priests (i 6).3
(8) In consequence of the victory, which He who rose
again from the dead (i 18, ii. 8) has obtained,4 Christ has
sitten down with the Father on His throne (iii. 2 1 ; comp.
vii. 17, xii. 5), which is now the throne of God and of the
Lamb (xxii. 1,3); and He is thereby exalted to a position of
divine lordship (§ 19, c), which cannot be a wanting here as
the chief point in the representation of Messiah. He is now
God's Anointed, sharing with God the lordship over His
kingdom (xi. 15, xii. 10); the Son of God (ii. 18), who calls
Him His Father in an exclusive sense (i 6, ii 27, iii. 5, 21,
xiv. 1) ; the Holy One, who is so in deed and in truth (iii. 7 :
6 dyiog 6 dXTjdivof; comp. xix. 11 : o dXr)0tv6s:), who has the
3 Christ's victory over the devil, a victory which forms the basis for the rule
of God on the earth (xii. 9, 10 ; comp. § 23, c), is no doubt perfected by His
exaltation, but specially won by His death, on which account the conqueror,
announced v. 5, appears, ver. 6, as a slain lamb. On account of His blood,
which has redeemed them from the dominion of Satan, believers are now able to
conquer Satan (xii. 11 : itixnt at xlrot Sia to «7pix rou xptlou), who ever struggles
afresh to win back his dominion over them (§ 133, d).
* In a, strange way, Schenkel, p. 305, conoludes from the fact that the
resurrection is not expressly mentioned (although it appears to be already com
memorated, according to i 10, in the xupiaxh ii/iipx), that it is not regarded, as
by Paul, as a mighty work of God. But that He is even called, i 5, <r^w<w
rSt texpSt (comp. Col. i. 18), shows clearly that He has been raised by God to an
unchangeable life, not otherwise than all the dead. Only because He first broke
through tho unconquerable gates of Hades (comp. Matt. xvi. 18), has He hence
forth the keys i of death and Hades, i.e: is He able to deliver others from tha
power of death (i 18).

§ 134. THE MESSIAH. 275
key of David, and therefore complete power over the Messianic
kingdom (iii. 7, after Isa. xxii 22). As such He is the Lord1
of believers (xi 8, xiv. 13, xxii 20, 21), and they are His
servants (i. 1, ii. 20), and bear His name (xiv. 1, iii. 12);
He walks in the midst of the golden candlesticks, which
represent the churches (i. 13, ii. 1), and has their stars in
His hand (i 16, 20, ii. 1). But, because He shares God's
throne, He is at the same time the Lord simply, exalted above
all kings and lords (i. 5, xvii. 14, xix. 16), and appears even
in the royal attire of the diadem (xix. 12). With lordship
He has received judgment over the Gentiles, according to Ps.
ii. 8 (ii. 27, xii. 5, xix. 5) ; and hence He has a two-edged
sword in His mouth (i. 16, ii. 12, 16, xix. 15), and feet of
glowing brass (i. 15, ii. 18). Finally, as the Son of man of
Daniel (§ 16, d), He will come again (i. 13, xiv. 14), in that
He rises as the bright morning star, who ushers in the day of
final consummation (xxii. 16 ; comp. 2 Pet. i. 19, and with it
§ 127, 8).
(c) Although Jesus, according to ii. 27 (comp. v. 12), has
received His Messianic lordship from God, as we found it
set forth besides in the early apostolic system of teaching
(§ 39, c; 50, a; 120, d), yet it is brought forward more
prominently in the Apocalypse than elsewhere, that He has
this position of divine dignity in virtue of His divine nature!
The transference of the name of Jehovah is not indeed made
to Him directly (§ 133, a), and that the new (iii. 12) un
fathomable (xix. 12) name, which He receives, is the name of
Jehovah (comp. Baur, p. 215), is unlikely. But the glory
which He, according to the general New Testament teaching,
receives, along with His exaltation, and which ' here appears
under the image of the brightness of the sun (i 16), is so
much the really divine, that the prophet at its appearance
falls down as dead (ver. 17), since no mortal can behold the
glory of God. As God alone in the Old Testament tries the
heart and the reins (Ps. vii. 1 0), so, is this predicate ascribed .
to Christ (ii. 23 ; comp. 1 Cor. iv. 5), and this heart-searching
glance is described in this way, that His eyes are like flames ''
of fire (i 14, ii. 18, xix. 12). He has the seven Spirits of
God (iii 1), by which the all-seeing, i.e. all-knowing, operates
throughout the world; because by them, which, according to

276 THE CONFLICT OF THE PRESENT.
Zech. iv. 10, are sent out through the whole earth, He appears
as Himself everywhere present. The angels of God even are
His angels (i 1, xxii. 16, i. 16, 20 ; comp. § 19, d). The
four living creatures and the twenty-four elders fall down
before Him, as before God Himself (v. 8, 14) ; and this is here
all the more significant, as irpoo-Kvvr)o-i<i is declined by the
angels as being a specific prerogative of God (xix. 10, xxii. 9).
As they praise Him, not otherwise than God Himself (vii. 12,
v. 12, 13), so the Apocalypse has doxologies to Christ (i. 6,
vii. 10; comp. § 76, 8; 127, c), and during the thousand
years' kingdom priests minister to Him as to God Himself
(xx. 6).
(d) Of the steps by which Paul and the Epistle to the
Hebrews, by reasoning backwards, are led from the divine
glory of Christ to His original divine nature (§ 79, 118),
there is in the Apocalypse no trace. Yet the fact that
Messiah is originally a Divine Being stands fast & priori.
Even that He, i 14, as the Ancient of Days (Dan. vii. 9),
appears with white hair, points to His origin long before He
appeared on the earth ; but if He is designated, i 1 7, ii. 8, as
the first and the last, it refers equally to His eternity, as do
the designations of God as the A and il, the beginning and
the end, in the middle of which Christ is put (xxii 13), as
Gess, p. 572, rightly proves against Gebhardt, p. 85 [E. T.
81]. Finally, Christ is expressly, iii. 14, named as the dpxh
•7-779 KTio-ea<{ tov ©eov. This expression does not, to be sure,
designate Him as the principle of creation (Beyschlag, p.
131 f.), which here appears as the creation of God, but,
according to Prov. viii. 22, as He who existed before the
whole creation, so that He is not to be put on an equality
with it, as Schenkel, p. 312, will have it (comp. CoL i. 15,
and with it § 103, a, footnote l).5 The interpretation of
6 For the explanation of the principle of creation (comp. Gess, p. 575),
Gebhardt, p. 94 [E. T. 92], makes use of the meaning of the word as though
xrltis did not designate often enough the contents of creation (comp. Mark
xvi. 15 ; Rom. i. 25, viii. 19, 22). Both of them (Gess, p. 587 ; Gebhardt,
p. 101 [E. T. 99]) again apply quite wrongly the name, which Christ bears
as He goes out to the last conflict (xix. 13 : i xlyos rou BuZ), to His pre-temporal
Being, as Beyschlag, p. 132, refers it to the Alexandrian doctrine of the Logos.
The latter, however, does not designate Him as the medium of divine revelation
(Lechler, p. 200), but, in conformity with the function with which He bears the

§ 135. THE SAINTS. 277
these expressions as simply titles (Baur, p. 215), which art
transferred only externally to Christ in so far as the great
eschatological expectation is connected with Him (p. 218), is
unimaginable to any consciousness of God that has sprung up
out of the New Testament.6

§ 135. The Saints.
The saints are the God-fearing servants of God, who do the
works proceeding from repentance, and fulfil the commands of
God revealed by Christ (a). But the fundamental presup
position for this is faith in Christ as the Messiah, by keeping
which, in obedience to His word, one can in patience and
fidelity even to death alone secure the victory in the contest
with Satan (8). Yet it is the grace of God and Christ alone
which leads to salvation ; but the definite impulse given by the
calling is no irrevocable one (c). The chief means by which
saints are prepared for the consummation of salvation is
prophecy, with its consolation and its exhortation (d).
(a) The members of the New Testament Church of God are,
name, as the executor of the divine (judicial) will, inasmuch as, according to
Old Testament views (Heb. iv. 12), the Word of God as living directly executes
what it announces. Biedermann, p. 235, finds in this name, which he identifies
with that in iii 12, Christ ; as the actual revelation of the divine glory designates
and means, that He as such is called also the realized ground and purpose of
creation (iii. 14, xxii. 13), although this combination is nowhere indicated.
Equally objectless is it with Gebhardt, p. 82 f. [E. T. 79], from t/uus ulS
atSpixip to infer an originally Divine Being in human form ; or with Gess,
p. 576, from the name of Son to infer essential equality with God.
6 That Christ has received His exaltation to the glory of divine power only by
God (Biedermann, p. 235 ; Schenkel, p. 311) proves so little, that by the
expressions regarding His original divine nature "it is not seriously meant, "
that these rather explain the mystery of the former. A contradiction with the
glory of divine power given Him on the ground of His original divine nature
appears only to lie in this, that the exalted Christ, ii. 7, iii 2, 12, calls God His
God ; and this is to be explained only by the fact that, if the image of Him as
He wandered on the earth lived in the memory of an eye-witness, it is naturally
transferred by him to the Exalted One. But the conception of the pre-
existence presupposed in our book as an ideal one, which yet the author of the
Apocalypse himself is not to distinguish from a real one (Beyschlag, p. 137),
cannot be based on this, that, if the theocracy gave birth to the Messiah
(xii. 5), He must have been for a long time in it in embryo (p. 138). For that
this former existence is no other than that given in prophecy, is just as evident
as that it not only does not exclude the actual existence of the person of whom
prophecy speaks, but rather very naturally presupposes that existence.

278 THE CONFLICT OF THE PRESENT.
as all true Israelites (e.g. Moses, xv. 3, and the prophets, x. 7,
xi. 18), servants of God (BovXoi ©eov: vii. 3, xix. 2, 5,
,xxii 3, 6), who fear His name (xi. 18 ; comp. xix. 5),1 praise
Him (xv. 4). and give to. Him honour (xi. 13, xiv. 7, xvi. 9,
xix. 7), as in Peter (§ 45, c) ; but as members of His own
people (§ 130, c), who bear His name (xiv. 1, iii. 12), they
are uniformly called in our book saints (ol dytoi : v. 8, viii. 3, 4,
and very often). Their righteous deeds (BiicaiwpaTa, as xv. 4)
form the marriage garments, in which they are one day intro
duced to perfect fellowship with Messiah (xix. 8) ; hence must
they evermore practise, righteousness and sanctify themselves
(xxii. 11), in order, that their works may be perfect in God's
judgment, (iii. 2: evdairiov tov ©eov)." But these works are
by no means outward services. Only by the repentance
(jMerdvoia) required by Christ (§ 21) can those, who are not
Christians, turn from their sinful works (ix. 20, 21, xvi. 11)
and give honour to God (xvi. 9). Just as Christians, if they
allow themselves to relax from moral efforts (ii. 5, iii. 3, 19),
or to be. seduced to immorality (ii. 16, 21, 22), can attain by
repentance to works well-pleasing to God.8 To do these works
1 Since, xix. 5, according to the correct reading, « $ ofi. xbr'ot is in apposition
to ol iouXoi xlrou, it is quite inadmissible, on the single passage xi. 18, which is
. plainly conditioned by Ps. cxv. 13, to found the idea, that Gentile Christians
specially are designated by this name, recalling proselytism to mind, as Geb
hardt, p. 165 [E. T. 157 f.], wishes.
2 According to the symbolism of the Apocalypse, the moral walk of a man, as
the outward exhibition of his piety, is his clothing, from which it evidently
does not follow, that a high value is ascribed to works in themselves as
separate from the subject (Baur, p. 226), but quite the contrary. The man is
naked if he fails in a moral walk (iii. 18), and every one sees the nakedness of
his piety (xvi. 15). He stains his garments by sin (iii. 4), which also, xxii. 11,
¦appears as defilement in contrast to the holiness of Christians, and he purifies
himself from the stains of guilt, which sin leaves on his garments, by the blood
of Christ (vii. 14). It is a new turn of this symbolism, if the divine acknowledg
ment of human righteousness (§ 65, c) is set forth as a garment, which the right
eous receive (xix. 8 ; comp. § 132, d, footnote 6).
3 Among those works by which repentance is shown, is reckoned missionary zeal
(iii. 8), as the service of love (ii. 4, 5, 19) to Christian brethren (i. 9, vi. 11, xix. 10,
xxii. 9), who are at the same time brethren of God's heavenly family (§ 133, b,
xii. 10). By these works the watchfulness already required hy Christ (§ 30, 6) is
proved (iii. 2, xvi. 15), and the true life well-pleasing to God (iii. 1 ; comp. 2 Pet.
i 3) ; its want is an indication of lukewarmness and false conceit amid spiritual
poverty (iii. 15-17). As in the Gospels (§ 29, o), the doing of such works can
even be designated as the following of Christ, which consists of virginal purity
from fleshly sins (which can be taken neither with Kostlin, p. 493, of virginity

§ 335. THE SAINTS 279
is nothing else than to keep (Tr/pelv) the commandments of God
(xii. 17, xiv. 12), which is identical with keeping the works of
Christ (ii. 26), or of His word (iii. 8, 10), as the readers had
received that word from others (iii. 3), or as they read it in this
book (i. 3, xxii. 7, 9). There can by this be no thought, there
fore, of the works of the Mosaic law, the indiscriminate fulfil
ment of which had besides become impossible with the fall of the
.temple, but only of the law proclaimed by Christ (comp. § 52, a).
According to v. 8, viii. 3, 4, the prayers of the saints are the
-real sacrifice of incense, as they are themselves the real first
sheaf (xiv. 4).*
(8) The fulfilment of the will of God made known by
Christ presupposes, as § 52, d, faith in Jesus (xiv. 12), i.e.
the confident persuasion that Jesus is the Messiah, and as
such has made known God's will. And therefore the keeping
of His word goes hand in hand with the confession of His
name (iii. 8). Here also, therefore, is faith the fundamental
condition for obtaining salvation ; and that as such it is not
in the literal sense, nor with Gebhardt, p. 267 [E. T. 254], of moral spotlessness
in a general sense) and in stainless truth (xiv. 4, 5), or as in hearing His voice,
by which one lays oneself out for His activity (iii. 20).
' It follows then, doubtless, from this, that the author of the Apocalypse
cannot have demanded from believers drawn from all nations (§ 130, c) accept
ance of the law, if they would be incorporated into the true Israel. This
he could do only if he set himself in sharpest opposition to the whole life,
already quite freed from the law, of those Gentile-Christian churches of Lesser
Asia (comp. § 105, d) to whom he wrote. But he now contends with a definite
tendency among them (the Nicolaitans, ii. 6, 15), which is made known to us
as the heathenizing libertinism made known to us by the Second Epistle of
Peter (§ 128, d). This tendency would be spread by false apostles (ii. 2),
and especially by a prophetess (ver. 20), who already supported it, as was
there feaied, on false doctrine giving itself out for a deeper wisdom (ver. 24 ;
comp. § 131, b). To behold in this a Paulinism (comp. Baur, p. 244), which
was no one single isolated tendency in Lesser Asia, but a universal one, is
even on that account quite impossible, because essentially the matter here
treated of is fornication and the eating of flesh offered in sacrifice to idols (ii.
14, 20). Just so had Paul opposed the former (§ 95, a) ; and the latter, although
he looked upon it as in itself a thing indifferent (§ 93, c), yet had he forbidden
in the most explicit terms, when it was connected with lax participation in
heathen life dangerous to the soul, as in fellowship iu idolatrous sacrificial feasts.
The author of the Apocalypse stands on the ground of the apostolic council
'(§ 43, c), which entirely forbade such indulgence, no doubt, in the first place,
for the sake of the synagogue, when with the early Church, as also the weak
in the Pauline churches (§ 93, c), he might regard this indulgence as in itself
dangerous '; but he expressly says that. Christ laid on the churches no other legal
burden than beyond the points there required (ii. 24).

280 THE CONFLICT OF THE PRESENT.
oftener enforced lies in this, that the exhortation of our book
is dominated by the idea that the whole impending develop
ment is a conflict with Satan and his instruments against the
Church (§ 133, d). Conformably with this, the chief task of
the saints is to conquer in this conflict (ii. 7, 11, 17, iii. 5,
12, 21, xv. 2, xxi. 7) ; while, on the one hand, they keep the
works of Christ in spite of temptation to sin (ii. 26), or hold
fast to the former fulfilling His word (ii. 25, iii. 11) ; and while,
on the other hand, they keep their faith in Christ in spite of
the temptation to fall away (from faith) (xiv. 12), and do not
deny (ii. 13) or hold fast His name (ii. 13), ever anew witness
(xii. 11) and do not deny (iii. 8).s This twofold verification
of faith is in the situation of our book the specific condition
of the completion of salvation. But faith in particular is
verified in patience (§ 30, a), if Satan's instruments threaten
with persecution and death (xiii. 10, xiv. 12; comp. ii. 19)
the true witnesses, who confess Jesus as the Messiah (xvii. 6 ;
comp. ii. 13, xi. 3); since it is important patiently to bear
what one has to suffer for Christ's name's sake (ii. 3), and not
even to fear death6 (ii. 10, xii. 11) for the sake of the witness
of Jesus which one possesses (vi. 9, xx. 4). This patience is
expressly reckoned as works (ii. 2, iii. 19), which the word of
Jesus demands ; nay, this word is essentially a word of
patience (iii. 10), as Jesus Himself seems to be regarded as
its pattern, i 9.
(c) If humanity is delivered from the guilt of sin and the
power of Satan by the voluntary death of Christ and His
5 Inasmuch as faith in the Messiahship of Jesus includes, according to § 134, b,
faith in His second coming, as the testimony of Jesus made in this book to the
prophet proclaims it (xix. 10), this faith may be designated as the possession of
the pixpruplx 'ltitou (xii. 17 ; comp. vi. 9) ; when that is lost, one at once begins to
doubt its truth. On the ground entirely of considerations which prove nothing,
Gebhardt, p. 158 f. [E. T. 150], following Baur, p. 224, wishes to translate
xltns throughout as "fidelity." The parallel to keep fast Jesus' name (ii. 13)
can be only the not denying the faith, because even this latter is a faith in the
Messiahship of Jesus, which one confesses by keeping fast His name of honour
(§ 40, c). But in ii. 19 love stands opposed to its verification in o,xxotlx, as faith
to its verification in patience ; and, just as here, from love, xiii. 10, from patience,
xiv. 12, from keeping the commandments of God, one advances to faith, in which
all these have their ultimate root.
8 According to the connection of xiv. 13 with ver. 12, xxoMtxn, h xuplv, as
in the Epistles to the Thessalonians (§ 62, c, footnote 4), appears to designate
quite generally dying in faith on the Lord.

§ 135. THE SAINTS. 281
exaltation by God (§ 134, a), then those who stand as con
querors before the throne of God must confess that they are
indebted for the Messianic salvation (o-coTqpla) to God, who
has shown Himself gracious to them as their God (vii. 10, 12,
iv. 11, xix. 6 ; comp. xxi. 3, 7 ; comp. § 83, a; 124, a), and
to the Lamb (vii. 10 ; comp. ver. 14), so that their salvation
is a work of God (xii. 10, xix. 1). Even the blessed martyrs
know that they have become clean only in the blood of the
Lamb (vii. 14). While the author appropriates the Pauline
introductory and concluding blessings (§ 75, d), he acknow
ledges that grace and salvation come from God, from the
seven spirits of God, and from Christ (i. 4, 5), and wishes
for the readers the accompaniment of Christ's grace (xx. 21).
It is Christ, who keeps them from the severest trials (iii. 1 0),
who remedies their spiritual poverty of whatever sort it may
be (ver. 18), who shows them the right way, and educates
them if they need repentance (ver. 1 9), who goes with those
who hear His voice and open to His activity, into the inner
most personal fellowship (ver. 20). It cannot be more clearly
expressed, that the obtaining of what is connected with salva
tion is entirely a work of Christ. Therefore, finally, eternal life
also, which the Christian wins at the end (§ 132, d), is a gift
of God, which is given quite freely (xxi. 6, xxii. 1 7). Nay, it
seems as though this gift were given by an eternal divine
predestination, since the recording in the book of life (xxi. 27)
is the result even before the foundation of the world (xiii. 8,
xvii. 8). But as the name of any one may again be blotted
out of the book of Hfe (iii. 5), and at the judgment examina
tion is only made what names remain there (xx. 12, 15), that
destination implies no irrevocable divine purpose ruling the
individual, but only traces the election of Christians back to
the eternal purpose of salvation.7
(d) To strengthen the saints in patience and fidelity, the
word of prophecy is given them. While prophecy announces
to them what is to happen to them in the near future, it
7 If Christians are called xXhto) xx) ixXixrol (xvii. 14), it follows even from the
idea of calling (§ 128, 6, footnote 3) that both ideas are to be understood as by
Peter (§ 45, 6, footnote 2), and xix. 9 shows that the calling is here also regarded
as a destination to perfected salvation. Comp., on the other hand, the utterly
futile objections of Gebhardt, p. 153 f. [E. T. 145 f.].

282 THE CONFLICT OF THE 'PRESENT.
strengthens their" conviction, -'that- He whose coming is at
hand is the Messiah, and comforts them under the sorrows of
the present, while it puts the near end of these sufferings' in
view by the judgment over the enemies of God (x. 11). But
while it hands over to the churches the requirements of Jesus,
and adds promises to the faithful as well as threatenings to
the apostate, it stirs up zeal to preserve faith in obedience to
the word of Christ.8 The ultimate source of prophecy can
naturally be but God Himself. It is the secret of His
purpose which He has revealed rto the prophets His servants
(ver. 7 : eir/yyeXicrev); and the ever-fresh exhortation to repents
anee, with its background of promises, is called an everlasting
gospel (xiv. 6). But God has given the Tevelation of future
things to Christ, and from Him the prophecy of this book
comes (i. I).9 And He can only show to the prophet what
He has Himself seen ; the opening of the book of the future
is but the figurative representation of the truth, that the
Messiah, who has completed the work of salvation, has
Himself looked into the mystery of the divine purpose
(i. 5, iii. 14; comp. xxii. 20). The contents, therefore,
of revelation are called the testimony of Jesus (i) papTvpta
'Irjaov; i 2, 9, xii. 17, xix. 10, xx. 4, and with it foot
note 5 ; comp. vi. 9). But, according to the passage xix. 10,
the testimony of Jesus, which the prophets have, is the
spirit of prophecy, i.e. it is given them by the prophetic
spirit. While the prophet testifies what Jesus gives him in
vision to say to the churches (ii. 3), this spirit speaks to the
churches (ii. 7, 11, 17, 29, iii. 6, 13, 22); and elsewhere also
8 Hence the words of the prophecy of this book are to be heard (i. 3), and to
be kept (xxii. 7, 9 ; comp. note a) in view of the nearness of the time, when it
must be decided whether its promises to its readers are to be kept or not. The
words of the prophet testify to the word of God (i. 2, 9 ; comp. vi. 9) ; they are
even true and trustworthy words' of God (xix. 9, xxi 5, xxii. 6), which as such
must be fulfilled (xvii. 17 ; comp. x. 7), and God threatens to punish all those
who add to or take anything away from them (xxii.' 18, 19).
s The slain Lamb, i.e. the Messiah, inasmuch as He, in consequence of His
victory (v. 5), has become the instrument for the fulfilment of the divine
promises, was alone worthy to loose the seals of the >ook of the future in which
God's purposes stand recorded (ver. 9), '.and He has done this even in His
eschatological prophecies (§ 33, 6; comp; § 130, b), 'and, He now reveals them, to
the prophet, His servant, in visions (i 1), by which'the' latter wifnesses'to the
churches what he saw (xxii, 16, i. 2), similarly to the two prophetic "witnesses
(xi. 3, 7).

§ 135. THE JEWISH-CHRISTIAN GOSPELS. 283
when the prophet utters for the churches prophecy for
exhortation and comfort, the spirit speaks by him (xiv. 13,
xxii. 17), and not in any way as an independent being in
contrast to Christ, as Gebhardt, p. 139 [E. T. 131], will have it.
The prophet is iv irvevpuiTi ; when he beholds the images of
the future (i. 10, iv. 2, xvii. 3, xxi. 10), God Himself is called,
xxii. 6, the God of the Spirit of the prophets; but here, to
be sure, it is looked at but as the one spirit of prophecy in
His manifold manifestations, as though these proceeded from
Him, as, according to Zech. iii. 9, iv. 10, the one Spirit of
God is looked at objectively in a sevenfold way in the seven
spirits, which stand before the throne like burning torches
(iv. 5), i.e. as organs of enlightenment and revelation.10

SECTION IV.
THE HISTORICAL BOOKS.
CHAPTEE VIII.
THE MESSIAH OF THE JEWS AND THE SALVATION OF THIS
GENTILE WORLD.
§ 136. The Jewish-Christian Gospels.
The Gospel of Mark presents to us the Messiahship of Jesus,
with evident reference to the very great difficulties felt
10 If, i. 4, all grace and all salvation are derived along with God from His
spirits (from which Gess, p. 569 ; Gebhardt, p. 139 [E. T. 131], conclude the per
sonality of the Spirit), then it is clear from this activity of the Spirit in prophecy,
an activity which helps the saints to fulfil the conditions for a perfect salvation,
how this is meant. In v. 6, to be sure, the sevenfold Spirit of God, which Christ
also has, iii. 1 (§ 134, c), is regarded as the divine Omniscience, that works
throughout the world ; but in the region of redemption He has His special
significance as the medium of revelation, and He appears in men exclusively as
the source of prophecy. On the other hand, for the assumption that He is here
and ektwhere the source of supernatural life generally, and of Christian life in
particular, there is no trace of proof adduced by Gebhardt, pp. 136, 142 [E. T. 129,
135], and also the introduction of an activity of the Spirit inwardly judging and

284 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
regarding it, arising from His self-manifestation in word, and
work, and fate (a). The first Gospel, in a way more artistic
and more learned, furnishes proof that Jesus is the Messiah
promised by the prophets (8). If the first evangelist presents
to us the conservative position of Jesus towards the law more
strongly than Mark does, he yet by no means demands for it
any abiding validity in the Jewish sense (c). And while even
Mark, in the way he sets Jesus' sayings, seeks to make room
for the acknowledgment of missions to the Gentiles, the first
evangelist has shown explicitly how the salvation appointed
for the Jews was taken from them, and given to the Gentiles
on account of their sin (d).
(a) As even the oldest tradition regarding the Gospel of
Mark (in Euseb. Hist. iii. 39) records that it owes its origin
to the doctrinal statements of Peter, which, without doubt,
were intended to ground and strengthen faith in the Messiah-
ship of Jesus, the Gospel proclaims itself to be the glad tidings
of Jesus Christ, the Son of God (i 1), i.e. of the chosen one
of the divine love, appointed to be the Messiah (comp. xiv. 6 1).
It hence shows at the commencement how John prepared
the way for Him by his baptism of repentance, and had even
referred to the Coming One (i 4-8), and then immediately it
introduces Jesus Himself a3 anointed in baptism, witnessed to
by God Himself as the Son of His love, and the Messiah
proved in temptation by Satan (vv. 9-1 3).1 Jesus begins His
punishing into iv. 5 is undertaken only by making it parallel with John xvi. 8 f.
(p. 375 [E. T. 358]). The xtiupianxZ; (xi. 8) indicates, to be sure, that the spirit
of prophecy gives the city this name which designates it not according to its
empirical name, but according to its nature,— a nature it has received through
putting Messiah to death. This expression has nothing to do with the spiritual
life of man. The vw; is rather the higher spiritual mind which enables one to
understand the manifold mysteries of prophecy (xiii. 18, xvii. 9 ; comp. Luke
xxiv. 45).
1 While the oldest apostolic Gospel lingers by preference on the specialities of
the temptation in the wilderness, Mark refers to the narrative known of it,
how the Spirit, with which He was equipped for His Messianic calling, had
immediately driven Him into the wilderness, and thus to the most needful
preparation for it, and that after the temptation He had then been ministered to
by angels, and that He therefore had been witnessed to by God Himself as the Son,
proved in trial, in whom He was ever well pleased. Any putting Him parallel
with the first Adam (Baur, p. 302) by a pictorial description of a solitary
wilderness (i. 13 : J» para rSt hptut), in which God had to send His angels to
uiinistei to Him, is in no way indicated.

§ 13C. THE JEWISH-CHRISTIAN GOSPELS. 285
Messianic activity with the proclamation of the kingdom of
God coming near with the fulness of times (vv. 14, 15), and
He proves Himself, quite as in the sermon of Peter (Acts
x. 38), by at once healing the sick, and especially by driving
out devils, who knew and feared Him as the Messiah (i 24,
34, iii. 11, 12, v. 7), the promised Bringer of salvation.2
The more clearly He reveals His Messianic calling in the
complete power to forgive sins (ii. 10), and in the introduction
of a new Sabbath observance (ver. 28), as also in deeds of ever
greater power, the more has He to complain of the want of
understanding in many ways even on the part of the chosen
twelve (iv. 13, vi. 52, vii. 18, viii. 17-21), until Peter in
their name confesses Him as the Messiah (viii. 29). Erom
that time Jesus begins, by an ever-repeated exhibition of the
death appointed for Messiah (viii. 31, ix. 12, 31, x. 33, 34,
38), to prepare the disciples for His death, while He adds the
prophecy of His resurrection, and at last explains the mystery
of this death by a word about its saving significance (x. 45).
At the same time the announcement of His second coming in
glory begins (viii. 38), which in the transfiguration scene
(ix. 2-8) receives its divine confirmation in the sense of
2 Pet. i. 16-18 (§ 127, 8). He finally goes to Jerusalem
(xi 9, 10), is greeted even by the people as the Messiah
(x. 47, 48), declares Himself in the presence of the hierarchy
as the beloved Son of God (xii. 6), and announces to the
disciples, in the detailed words which Mark has preserved, His
coming again (chap, xiii), a coming which is to finish what
His earthly activity had left unfinished. With full plainness
2 That our Gospel and not the Gospel of Luke, as Baur, p. 328, supposes,
especially emphasizes the casting out of devils among all the other healing
miracles of Jesus, I have already proven in the Studien u. Kritiken (1861, pp.
651, 653 ; comp. p. 709 f.). Moreover, the appearance of devils here in Jewish
territory has naturally nothing to do with their dominion over the heathen
world ; but apart from the fact that these narratives presented to Mark in the
peculiar circumstances and events of daemonic action the richest materials for
pictorial description, he sees in them nothing else than Jesus Himself (§ 23, c)
a victory secured over the enemy of God, by which a way was prepared for the
kingdom of God on earth. Hence these instances of the expulsion of demons
appear in Mark directly alongside of preaching, which is the second side of His
Messianic activity (i. 39 ; comp. vi. 7) along with His teaching activity, by
which He at once proves Himself to be the mighty One of God in contrast to
the scribes (i 22, 27) ; but soon enough He can communicate only to a narrower
circle of receptive disciples the secret of the kingdom of God (iv. 11).

286 MESSIAH .OF THE JEWS AND SALVATION OF THE GENTILES.
as ,to the nearness of His death (xiv. 8, 2 1),. He goes with the •
djstiples,to>the last supper, at which He institutes the ;new.
covenant (ver. 24),rand He acknowledges before the judgment-,
seat His Messianic dignity (xv. 2) by an appeal to His .
exaltation and second coming (xiv. 62). At His death, the
veil of the Holiest was rent (xv. 3 8),. by which His Messianic .
work, in the sense of § 123, d, was finished, and. by the loud
triumphal cry with which He expired the heathen centurion
himself acknowledged him to be the Son of God (ver. 39).
The Gospel closes with the, glad tidings of the resurrection,
and of the immediate appearances of the Eisen One (xvi 6, 7),
facts which open up the prospect of the, fullest confirmation.
of His Messiahship in the sense of § 39, a. It is. clear,
therefore, from the Gospel of Mark, that during His earthly ,
life Jesus had already showed Himself to be the Messiah both
by word and deed ; that everything, which occasioned the
greatest hindrance to faith in Him (§ 38, c), He had shown
to be d priori by divine appointment, and had explained its
significance ; that, finally, He had presupposed the Messianic
exaltation perfected in His second coming ; so this evidence is
yet carried quite in an epic way by it. through the whole
objective representation of His life.8
3 Only in the beginning of the Gospel there stands a reference to it, that
the appearance of the forerunner already exactly corresponded with prophecy
(i. 2, 3). In other respects it is shown simply from the words of Jesus, how He
predicted, what created the greatest stumbling-block to faith in Him. His
sufferings, which must be like those of the Baptist (ix. 12, 13), His rejection by
the hierarchy (xii. 10, 11), His apprehension (xiv. 49), nay, even His betrayal
by one of the disciples (xiv. 21), and the scattering of all the others (xiv. 27),
are already fully taken into account by prophecy (comp. however; iv. 12, vii.
6, 7). But it is, moreover, clear, that this first attempt to give a portrait of the
life of Jesus is yet by no means dominated exclusively by the doctrinal tendency, ,
and it is not to be explained by it, so that it is not to be looked at, as by Yolkmar,.
as a didactic poem. The richly-coloured details of single events, the thoughtful
descriptions of Christ's activity among the masses, the careful setting forth of
the gradual increase in the opposition of the ruling class, as also the gradual
separation between the receptive and the unrecejrtive among the people,, above
all, the thorough statement of the formation and the progressive, education of
the circle; of the disciples, have almost nothing to do; with any doctrinal.
tendenpy. The entire plan of the, Gospel, arranged according to single principal
points involved in the actual development of , the history, plainly shows, , that
even if the doctrinal significance oftiiis history was a motive for its composition,,
that significance is yet borne throughout by the living interest in the, materials
handed down as such.

§ 136. THE JEWISH-CHRISTIAN GOSPELS. 287
(8) As our first Gospel is a development and more artistic
setting forth of the picture of the life of Jesus presented to him
in the second, then it has also pursued its dootrinal tendency
more directly and in a more regardful way. It commences,
therefore, to set forth Jesus, who from this Messianic dignity
(o X/otcrTo?: ii. 4) has the surname of Xpio-To<s (i 16,
xxvii. 17, 22; 'Iyo-ovi; XpicrToi;: i. 1, 18; comp. Mark i. 1),
by means of the genealogy of His adoptive-father Joseph, and
the story of his marriage, as the lawful heir of the royal house
of David, in whom the whole divinely-appointed history of
this house is to be closed (i. 17). Even in the history of the
birth and childhood of this King of the Jews (ii. 2), a history
which precedes our Gospel of the dpxv tov eiayyeXiov (Mark
i 1), the fulfilment of Messianic prophecy is sliown through
out (i 23, ii. 5, 6, 15, 17, 18, 23). Then, where Jesus
Himself comes forward, as in Mark, as a preacher of the
kingdom of heaven, and as a healer of the sick (iv. 23), there
the fulfilment of prophecy is here pointed out both in His
appearance as a teacher (iv. 14-16), of which chaps, v.- vii.
give an example, and in His healing work, which chaps.
viii. and ix. depict (viii 17).4 In the story of His sufferings
the fulfilment of prophecy is pointed out in the Messianic
entrance into Jerusalem (xxi 4, 5, 16), in the fate of the
betrayer (xxvii. 9, 10), and -indirectly at least in the repre
sentation given of the crucifixion (xxvii. 34, 39-43). Finally,
He .appears in the farewell scene in Galilee as the exalted
Messiah, who has received the Messianic government of the
world (xxviii. 1 6-1 8). If the literary character of the author
1 The ingenious application of the passage, Isa. liii. 4, to the healing miracles
of Jesus, proves in the clearest way how little apostolic times found of direct
prophecy of them in the Old Testament, on the ground of which they might have
been as such invented, after the manner of Strauss. If His teaching and His
works here encounter opposition from the ruling party, unreceptiveness from
the people, then His conduct towards the former (xii. 17-21), as also towards
the latter (xiii. 14, 15, xiii. 35), is presented as present in prophecy. More
strongly than in the Gospel of Mark is His preaching throughout designated as
the gospel of the kingdom (iv. 23, ix. 35, xxiv. 14 ; comp. especially the many
parables of the kingdom of heaven), which qualifies Him to be the founder and
the lawgiver of this kingdom, xvi. 18, 19 more particularly shows how Jesus
had in view the actual realization of the kingdom of God in the ix-xXntlx, which
was to be founded under the leadership of Peter, and how he had established
the most important rules for it (xvii. 24-27, xviii. 15-20).

288 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
is shown even in the whole plan of the first Gospel, and in
the way he carries through his doctrinal purpose, the same is
also manifest by his knowledge of Hebrew names (i. 21, 23,
ii. 23), as also by this, that, while in the Greek translation of
the apostolic sources used by him, the Old Testament quota
tions put into the mouth of Jesus are in the form of the LXX.
text (§ 74, 6), the actual proofs of the fulfilment of Old
Testament prophecy used by him, which he puts incidentally
in the mouth of persons referred to in the same form (i. 22,
xiii. 14), are given in the main from the original text (ii. 6,
xiii. 14, 15, xxi. 5), and are often of such a kind that he
could not have reached them from the LXX. (ii. 15, 23,
viii. 17, xii. 18-21, xxvii. 9, 10).6
(c) If Mark, writing for Gentile Christians, did not use the
explanation of Jesus about His relation in principle to the
law, which the apostolic tradition possessed (comp. § 24, a),
yet has he expressions enough, from which it follows that
Jesus acknowledged the Old Testament law (i 44, ii. 25, 26,
vii. 9-13, x. 3-7, 19, xii. 29-31), as he then assumes as
self-evident that Jesus will keep the Passover in the legal
way (xiv. 12), and has kept it (ver. 26). Only that the
apostolic source presupposes a strict following out of the
Sabbath law by the followers of Jesus (Matt. xxiv. 20), he
lets go with reference to his Gentile-Christian readers, who
have been set free from the law (xiii. 1 8) ; and his interpreta
tion of the words about the destroying of the temple (xv. 29),
an interpretation he indicates in xiv. 58, plainly declares the
Messianic Church in the sense of Peter (§ 45, a) as the new
temple not made with hands. The first evangelist, who
4 He is nevertheless acquainted with, and makes use of, the LXX. (ii. 18,
iv. 15, 16, xii. 18-21, xxi. 16), nay, he would with difficulty have come at the
quotation xiii. 35 (comp. xiii. 14, 15) without it. In other respects his method
of quotation and interpretation is as free (xxvii. 9, 10, xiii. 35) and as regardless
of the connection (ii. 15, 18, 23) as with Paul and in the Epistle to the Hebrews
(§ 74, 6, c; 116, c). As with Peter (§ 38, b; 49, a; comp. § 134, a, footnote 2),
Jesus is the Servant of God, of Isaiah (viii. 17, xii. 18). Here too, in general,
we see again Isaiah and the Psalms made use of most commonly (comp. § 74, a;
130, c, footnote 3), after these Zechariah and Jeremiah, Micah and Hosea once.
The quotations are adduced as a word of the prophet (ii. 23, xiii. 35, xxi. 4 ;
comp. ii. 5 : yiypxxrxi iix rod xpofKrou), not seldom with the prophet's name
(lix 'Htxtou : iv. 14, viii. 17, xii. 17, xiii. 14 ; comp. ii. 17, xxvii. 9), only i 22,
ii. 15 are brought forward as a word of God by the prophet (comp. § 116, c).

§ 136. THE JEWISH-CHRISTIAN GOSPELS. 289
wrote for Jewish Christians or otherwise for Jews, has more
diligently than Mark set forth, by means of his version of
the Sermon on the Mount, the conservative position of Jesus
towards the Old Testament law. But that he has urged it in
the sense of an abiding validity of the Mosaic law more
strongly than the apostolic source, cannot be proved. Eather
he loves to set forth prominently, how Jesus, in the way of
the old prophets (§ 24, c), puts more value on pitying love
than on sacrifice (ix. 13, xii. 7 ; comp. Mark xii. 23), and
set His person above the Holy Place of the Old Covenant
(xii 6). In his interpretation of the words, xv. 11-20, there
appears a contrast between the law of meats and that of
purification, which is not found in the older representation in
Mark. Deeds, according to which Christ, when He comes
again, will judge (xvi. 27), are according to the connection
the proof of following Him in self-denial and self-sacrifice
(vv. 24, 25). The commands which the exalted Christ lays
on His confessors to keep (xxviii. 20), are no longer the
Mosaic, but His own (comp. § 52, a; 135, a).6
(d) The more that the gospel was rejected by the Jews,
and the apostolic mission therefore turned to the Gentiles, the
more natural was it to examine the sayings of Jesus handed
down on the point, in so far as they pointed out this course
of development, or even were in harmony with it. From
this point of view Mark thought that he had to premise, that
the word about the children and the dogs (Matt. xv. 26)
only guarded the historical prerogative of the Jews, and did
not exclude the Gentiles (vii. 2 7 : a$e? TrpStTov x°PTa(T8?lva('
t« Teicva ; comp. Eom. i. 1 6), as he also expressly mentions
that Jesus, by simply entering into a Gentile house, in
harmony with His position towards the Jewish scruples about
cleanness (vv. 2-4), yet had not by any means intended any
activity on Gentile territory (vii. 24). On the other hand,
he widens the intimation, according to which the apostles
would stand before Gentile tribunals, in order to testify to
6 Accordingly the ato/nlx, which, xiii. 41, is threatened with judgment, cannot
be Paulinism free from the law, but only heathen-Christian libertinism (§ 110, u,
128, d; 135, a, footnote 4), of which, along with the false prophecy, which
favoured it, Jesus prophesied (xxiv. 11, 12), and which, in spite of all deeds in
Sis name, He condemns (vii. 22, 23).
VOL. II. T

290 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
the Gentile -(Matt. <x. 18); hence, that before the end' the
gospel had to be preached to all the Gentiles (xiii 10), a
proposition evidently founded on the Petrine universalism
(§ 50, d), and even, xiv. 9, he had the proclamation of the
gospel in all the world already in his eye. But, conform
able to the destination of his gospel, the question must have
interested our evangelist in the liveliest way, how it came to
pass that Israel's Messiah had yet not brought salvation to
His people. He begins by confirming the promise of the
prophet by the words of the angel, according to which
Messiah was appointed to deliver His people (i. 21). But he
shows immediately how the new-born King of the Jews was
persecuted by Israel's king, while Gentiles coming from far
paid Him homage (chap, ii); he even emphasizes the participa
tion of all Syria in the activity of Jesus, after he has by the
prophecy in ver. 15 included the Gentiles in and about
Galilee in the destination for the Messianic salvation, as he
also gives for the same reason hope to the Gentiles, xii. 21,
and in one of the Lord's first miracles he inserts a statement
which predicts the casting away of Israel and the receiving
of the Gentiles (viii. 11, 12). He yet shows how Jesus on
His part had done nothing to bring about this catastrophe.
While he puts the words of direction spoken to the disciples,
when sent out on trial, on a level with those spoken to the
apostles generally, he yet acknowledges that Jesus had
originally limited' the mission of the Twelve to Israel (x. 5, 6)
as He limited His own (xv. 24), nay, he shrinks from allow
ing him to tread Gentile territory (vv. 21 f., 29). Only
after Jesus has definitely broken with the blood-stained
hierarchy (xxi. 39-41) does he bring forward Jesus' second
prophetic word, which announces the catastrophe (xxi. 43).
Only after that Jesus has announced destruction for the city
.and temple (xxii. 7, xxiv. 2) does he bring forward from
Mark the prophecy of a mission to the Gentiles, which must
precede the end (xxiv. 14). Only after the hierarchy has
misled the people, by the vilest imposture, to regard the
message of the resurrection as a lie (xxviii 11-15); does he
allow1 the exalted Messiah to send His apostles to all nations
(ver. 19). Thus it was no blame of Jesus if Israel did not
become partakers of the promise. Because the people, misled

§ 137. THE WRITINGS OF LUKE. 291
by their own leaders, fell under judgment, the gospel had to
turn from the Jews to the Gentiles.7

§ 137. The Writings of Luke.
The Gospel of Luke makes the destination of salvation for
the Gentiles prominent with a doctrinal intention, even though
it is not to the extent and with the one-sidedness which
criticism has supposed it has found it (a). The acknowledg
ment of the law is not entirely denied by Jesus; the ascetic
way of looking at riches and poverty, which has, to be sure,
become strongly prominent in Luke, has nothing to do with
Jewish legalism (8). The Acts of the Apostles show how, by
explicitly divine indications, the transference of the gospel
from the Jews to the Gentiles was effected, till Gentile
missions reached in their progress westward the world's
capital (c). This apology for the world-historical course of
the development of Christianity comes of itself to be an
apology for the great apostle of the Gentiles (d)-.
(a) Since the Gospel of Luke openly acknowledges the
intention to confirm doctrine, and especially, as we shall
see, § 139, Pauline doctrine (i. 4), it is certainly significant
that in its early history the Messiah is prais.ed as the light oi
the Gentiles (ii 32), and that His genealogy is traced back to
Adam (iii. 23-38). But, above all, it is occasioned by this
doctrinal intention, that the representation of His Galilean
activity opens with the scene in the synagogue of Nazareth;
which not only indicates beforehand the rejection of Jesus
by His people (iv. 24), but also, at the same time, points
prophetically to this, that the salvation, of which Israel had
shown themselves unworthy, must come to the Gentiles
' Yet Jerusalem continued to be to the evangelist "the holy city. (iv. 5,
xxvii 53 ; comp. v. 35 : xiXis rou puyxXou QxtiXius), as it was to the author of
the Apocalypse (xi 2; comp. xxi. 2-10, xxii. 19), although judgment had
already gone forth against it (Matt, xxii 7), and the Old Testament pious were
xyioi (xxvii. 52). Nay, it appears that, quite like the author of the Apocalypse
(§ 130, c, footnote 5), he had thought but of the conversion of individuals
among the Gentiles, since the nations, as .such, at the last judgment stand over
against the brethren (i.e. the fellow-citizens) of Jesus, but are, to be sure, only
judged on this point, whether they have ' shown love to these or not (Matt..
xxv. 31 f., 40, 45). Comp. Schenkel, p. 173.

292 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
(iv. 25-27).1 It has to be conceded, that Luke has
omitted expressions from the apostolic source, as Matt.
vii. 6, x. 5, 6, xv. 24, xxii. 14, because they might have
been misunderstood in a particularist sense; but also, xiii.
30, is an expression of Jesus applied, contrary to its original
sense (comp. § 32, 6), to the rejection of Israel and the
calling of the Gentiles; and, xiv. 22, to the parable of the
feast a thought is added, which points to the Petrine doctrine
(§ 91, a) of the coming of the Gentiles into the place of
the cast-off Israelites. Since Mark xiii. 10 is left out, even
so here the Eisen One just gives the direct command for
missions to the Gentiles (xxiv. 47 ; comp. Acts i 8). On
the other hand, Luke has omitted neither the Messianic
character of Jesus' appearance, nor the historical significance
of His salvation for Israel. Eather Jesus appears in the
early portions of the history, which the author has taken from
his sources, as the Son of God, crowned with the highest
name of honour, who, upon the throne of His father David,
sets up the eternal kingdom over the house of Jacob (i 32, 33),
assumes it for Himself, on the ground of the Abrahamitic
covenant (vv. 54, 55), and through a political deliverance lays
the foundation for the Messianic consummation (vv. 68-75;
comp. ii 38). The Saviour of the whole nation is born in the
Messiah (ii. 10, 11 ; comp. ver. 26); and even where He is
1 If, on the other hand, Luke already divides Christ's public ministry into a
Galilean (iv. 14-ix. 50) and an extra-Galilean ministry (ix. 51-xix. 27), that is
just an attempt to separate the traditional materials in a way more suitable for
historical narrative ; for neither is it clear that the latter was exclusively
engaged on Samaritan territory, nor that Jesus had met here with a better
Teception, as Baur, p. 329, conjectures. This section, too, begins with the
rejection of Jesus in a Samaritan village (ix. 53) ; but the stories of the merciful
and thankful Samaritans (chap. x. 17) contain no prejudice in favour of the
question towards the attainment of salvation. Quite as little is it certainly
clear, that the sending out of the seventy disciples, resting as it does on a
literary combination (x. 1 ; comp. Jahrbucher, 1864, p. 66), is a type of the
mission to the Gentiles ; and that the Twelve, whose original destination was
confined to Israel, is to be put down in contrast to these, is entirely an utterly
unproveable imagination of criticism (comp. on the other hand, Stud. u.
Krit. 1861, p. 710 ff.). But if criticism has pointed out a series of parables
and other incidents pointing to the Pauline universal sense, it has also partly
overlooked the hints of the author, who would have these to be regarded a3
anti-pharisaic (xiv. 15, 16, xv. 1, 2, xvi. 14, 15), and it has partly dragged in
this reference only by arbitrary allegorizing.

§ 137. THE WRITINGS OF LUKE. 293
designated as a light to the Gentiles (ver. 32), His appearance
yet tends at the same time to the glorification of His people
Israel, if even but a portion of them are actually delivered by
Him (ver. 34). Here too, therefore, in conformity with pro
phecy, Jesus has come, in the first place, for the salvation of
Israel (xiii 1 6, xix. 9) ; 2 but in a clause, inwoven with the
parable of the talents, Luke has set forth in a striking allegory
how Jesus' fellow- citizens, when He had gone, away to get
possession of His Messianic kingdom, rebelled against that king
dom, and on that account fell under judgment (xix. 12, 14, 27).
(8) If Luke has intentionally omitted from the Sermon on
the Mount Jesus' lawgiving, as it no longer had any interest
to His Jewish-Christian readers, who were free from the law,
he has yet preserved, xvi. 17, His explanation of the abiding
significance of the law in principle (§ 24, a).3 Here, too, Jesus
recognises the commandments of the law (x. 26, xviii. 20) as
commandments of God, and the significance of Moses and the
prophets as leading to repentance (xvi. 29-31). As He urges
the fulfilment of legal institutions, so He praises the piety of the
Old Testament law (i 6, ii. 25, 37). Chap. v. 39 contains a
mild apology, peculiar to our Gospel, for clinging to old usages ;
and it is presupposed, xxiii 56, that the followers of Jesus
strictly observed the Sabbath law. How high a value Luke
places on deeds that are well-pleasing is clear from this, that
s With the proclamation of the fulfilment of Scripture Jesus Himself comes
forward (iv. 21), and the chief work of the Risen One consists in this, to open
the understanding of the disciples to understand the Scriptures, which pro
phesied of His death and resurrection (xxiv. 44-46 ; comp. vv. 25-27, 32).
But the evangelist has not only accepted Mark's references to the Scriptures
(iii. 4-6, xx. 17, xxii. 22), but he has even increased them (xviii 31, xxii. 37).
Here, too, Jesus is the promised Messiah of Israel, the Anointed One (iv. 41,
ix. 20), or the Holy One of God (iv. 34) ; the Messianic King (xix. 38), or the
Son of God, in the Messianic sense (iv. 41 ; comp. w. 3, 9), the Son of David
(xviii 38, 39, xx. 41-44).
3 If all legal prescriptions were fulfilled even to the child Jesus (ii. 21-24),
that appears, to be sure, as an illustration of Gal. iv. 4, only that this is yet
presented with a doctrinal intention. On the other hand, Matt, xxiii. 2, 3 is
intentionally omitted, because this statement was so easily misunderstood, and
was intelligible only on presuppositions, which were quite awanting to his
readers. But as Baur, p. 328, xvi 17, prefers the Marcionite reading, which is
contrary to the context (comp. Lechler, p. 158), so has he, in xvi. 16, arbitrarily
introduced an antithesis contrary to Matt. xi. 13 ; and if a recommendation of
the Pauline freedom from the law of meats is sought in x. 8, it is overlooked
that the decisive xat is awanting in 1 Cor. x. 27.

294 MESSIAH OF. THE JEWS AND SALVATION OF THE GENTILES.
he turns Jesus' prescription, given in a particular case (Mark
x. 21), into a general one (xii. 23, xi. 41) ; and he explains
the, parable of the unjust steward directly in the sense of
winning heavenly reward by such deeds (xvi. 9).4 But this
rests deeper on an ascetic view of the world, which looks on
riches as in themselves ruinous, because they so easily shut
the heart to the gospel (comp. Mark x. 23, 24), and on poverty
as in itself saving. Luke has, in this sense, changed -the
beatitudes of the Sermon on the Mount (vi. 20, 21, 24, 25) ;
he predicts unrighteousness even of mammon (xvi. 9, 11) ;
at the coming of the last judgment, he has seen deliverance
only in the complete putting away of all earthly possessions
(xvii. 31, 32) ; and he has given to the parable of the rich
man a one-sided colouring in the first half, which is expressly
contrasted in the second (xvi. 25, 26), by which the future
retribution brings, but the inversion of earthly relations of
poverty and riches. , >
(c) The Acts of the Apostles show how the early apostles^
after their significant number twelve was .completed (i 26);
began to fulfil the missionary commission of their Lord (i. 8),
when the Jewish-Christian original church was founded at
Jerusalem (chap, ii), but immediately got into conflict with
the unbelieving hierarchy (chaps, iii.-v.), till the people, at first
favourable to the Church, changed their mind by the appear
ance of Stephen, killed him, and proceeded to persecute the
Church (chaps, vi-viii. 1). Not according to human counsel
and choice, but in consequence of the dispersion thence result
ing, the further extension of Christianity begins in the second
part, according to the programme presented i. 8 (viii. 1-4).
The conversion of Samaria, which, viii. 17, has expressly
apostolic sanction, and the first baptism of proselytes, which!
is brought about by wonderful events of God (vv. 26, 29),
4 In this sense he has with special predilection painted tho community cf
goods among the first Christians with special fondness, and with an over-estima'
tion exceeding far the historical reality (§ 41, 6) as verified by his own statements
(Acts ii. 44, 45, iv. 32-35), and elsewhere, too, he has set forth alms-deeds as
something specially worthy of praise (Acts ix. 36, x. 2). "With the ascetio
tendency ascribed to Luke in what follows, compare also the laudatory import
ance attributed to the long widowhood of Anna the prophetess (ii. 36, 37),
which, however, has its counterpart in the retention' of the expression of the
ttitoux'i&it ixvrot iix rrit /WiAsi'm, (Matt, xix. 12).

J 137. THE WRITINGS OF LUKE. 295
form the transition, . as it were, to the conversion of the
Gentiles now in sight. By a chain of wonderful divine events
Peter is brought to baptize the first Gentile, a deed he defends
at Jerusalem as one plainly willed of God (ix. 32-xi 18) ;
and then the first Gentile-Christian church is likewise founded;
at Antioch, with God's help, without any formed plan, by the
force of events (xi. 20, 21). But only after that the capital.
of Judaism had been stained by the blood of one of the twelve
apostles, and Peter had escaped the same fate only by a
miracle (chap, xii.), the first ordination of Paul and Barnabas
to Gentile lands from Antioch followed by divine direction
(xiii. 2).s And also on their missionary journey (chaps, xiii,
xiv.) is the gospel first brought to the Jews of the dispersion,
and only after they have rejected it is it brought to the
Gentiles (xiii. 46, 47). Through the results of this mission is
the question raised in reference to the relation of Gentile
Christians to the law, and at the apostolic council at Jerusalem
decided in favour of freedom from the law for the Gentile
churches (chap. xv.). Therewith is the way prepared for the
gospel passing, as appointed by God, but brought about by the
unbelief of the Jews, from the Jew to the Gentile on all
sides; and now the third part shows how the Pauline mission
to the Gentiles again, by divine direction, passes over from
Asia to Europe (xvi 6-10). It lingers at the founding of
the chief churches of Paul at Philippi, Thessalonica, and
Corinth (chaps, xvi-xviii), and describes the apostle's work
at Ephesus (chap, xix.), as also his solemn departure from his
former mission territory (chap. xx.). The narrative lingers
over the details of the journey to Jerusalem, forced on the
apostle by the Spirit in spite of all warnings to the con
trary . (chap, xxi), by which the necessity to go to Eome,
confessed by him long before (xix. 21), and confirmed, to him
by God (xxiii. 11), was realized, in a way contrary to all
* Indeed, in chap, ii, in the conception of the miracle of tongues at the
feast of Pentecost, is indicated beforehand the universal destination of the
gospel. Chap, ix., we have the conversion of Saul, whose name significantly
emerges at the beginning of the part (viii. 1, 3 ; comp. vii. 58), and his calling
to the apostleship of the Gentiles is recorded (ix. 15 ; comp. xx. 15, 21,
xxvi. 16 f.),i'as he who finds in Antioch the special sphere for his activity
(xi. 21-26), and in this journey he soon obtains precedence of Barnabas, after
Laving taken the name of Paul (comp. xiii. 13).

296 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
human expectation, by a series of wonderful divine events and
deliverances (chaps, xxii.-xxviii), and concludes with the
preaching of the apostle at Eome during his two years'
imprisonment (xxviii. 30, 31). It is therefore the victorious
course of the gospel through the Gentile world, as directed by
God, to its establishment in the world's capital, which is here pre
sented, and with it the course of the development of the Church
from the Jews to the Gentiles, from Jerusalem to Eome.
(d) If the whole history of the apostles is an apology for
the course of the development of Christianity in the sense of
§ 114, 8, then the third part in particular must be an apology
of him, who was the chiefest forwarder of this development at
its most decisive turning-point. That the Apostle of the
Gentiles for himself, as was asserted from a Jewish or a
Jewish- Christian side, was no enemy of the law of the fathers,
is shown from his seeking feasts and keeping them (xx. 6, 16,
xxiv. 11, perhaps also xviii. 21), from his vows and his vow
of a Nazarite (xviii. 18, xxi. 26), from the circumcision of
Timothy (xvi. 3), and from his words of self-defence, in which
he represents himself throughout as a pious Israelite, true to
the faith and the hope of the fathers (xxiii. 1, 6, xxiv. 14, 15,
xxvi. 5-7, xxviii. 20 ; comp. § 87, 8) ; that he has not denied
the prerogative of his people, is shown from the way in which
he always first turned with his message to the Jews (xvi 13,
xvii. 2, 10; comp. ix. 22, 29), and only when these latter
rejected it, he went to the Gentiles (xviii. 6, 7, xix. 8, 9,
xxviii. 24-28 ; comp. xiii. 45-47). But, in opposition to
those who stirred up the early Church against him (xxi. 21),
it is diligently shown how he had been in many ways in the
most friendly intercourse with the most important individuals
of it — as Ananias and Barnabas, Mark and Silas, nay, even
with James, the Lord's brother. But that the author, in this
apologetic effort, or in the interest of conciliation, had either
Paulinized Peter or Judaized Paul (comp. Baur, pp. 331-333)
is, as our whole representation of the doctrine of both shows,
not proved § 138. Christology, Eschatology, Angelology.
That the representation of Jesus' life in our Gospels is

§ 138. CHRISTOLOGY, ESCHATOLOGY, ANGELOLOGY. 297
warped by a fully developed idea of Jesus' higher nature,
cannot be proved ; at the most, there is shown a tendency to
conceive more concretely of the miraculous in Jesus' life (a).
This holds good more especially of the conception of the
resurrection body of Jesus and of His ascension by Luke;
while as regards their conception of the supernatural, no
adequate motive is shown in the circle of the evangelist's
view to account for its invention (8). The interpretation of
the prophecy of the second coming, it is self-evident, is
modified by the circumstances of the evangelist's times (c).
Peculiar ideas about angels and daemons are also shown in
many ways in the historical books (d).
(a) The easy supposition that the conceptions about Jesus'
person, which had sprung up in the Church in consequence
of the exaltation of the Messiah, had produced a change on
the representation of His historical life in our Gospels, is not
made good on more searching examination. Even Luke, who
alone uses the name of the exalted Christ (6 Kvptos) by way
of anticipation during His earthly life (vii. 13, and nine times
besides),1 exhibits Him as developing in quite a human way
(ii. 40, 52), and, even after His victory over the devil in the
wilderness, as being tempted by him during His life (iv. 13,
xxii. 28).2 The suspicion, likewise, in many ways asserted,
1 Just so it occurs in the unauthentic conclusion of the Gospel of Mark (xvi
19, 20), and similarly in the Epistle to the Hebrews (§ 118, a). In the Acts of
the Apostles, when the work of the exalted Christ is dealt with, the name
i xipio;, which also is very frequently used of God, as in citations (vii. 33, x. 33,
xvii. 24, and frequently), is quite in its stead, but it never stands without the
article. Elsewhere in the speeches of the Acts, and quite as in the narratives
of the evangelists, the name 'intou; is used preponderatingly (comp. § 118, a,
footnote 1), about forty times, proportionably therefore much more frequently
than by Paul (§ 76, a, footnote 1 ; 100, c, footnote 8) ; it is often connected
with i xipio; (xvi. 31, xix. 5, 13, 17, xx. 24, 35, xxi. 13 ; comp. § 134, a, foot
note 1). It is almost only in solemn designations that 'latou; Xpitro; occurs
(x. 48, xiv. 10, xvi. 18), joined only with S xipios, xi. 17, xxviii. 81, with
« xipio; ipiat, xv. 26, xx. 21. The name i Xpitro; occurs also in the later part
of the Acts only as an appellative, as § 41, a, footnote 1 (ix. 22, xvii. 3, xviii.
5, 28, xxvi. 23). Xpitro; 'Ivtous stands quite alone, xxiv. 24.
2 If, even in Matt. xxiv. 36, the »JSi i ulbs from Mark xiii. 32 is awanting,
which from textual criticism is quite unlikely, then is it, so far as the thing i3
concerned, compensated by the added piitos. Luke seems to have really first
stumbled at this, and he brings the expression, Acts i 7, into a setting which
denies to the disciples a knowledge of times and seasons. A narrative of Mark,
which oiiginally had not this in view, is understood by him as an evidence ol

298 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
that the tradition of Jesus' miracles was painted in ever more
glowing colours, that the deeds of power ascribed to Him had
ever grown greater, is not verified, so far as we can follow
from the sources this development, since the oldest form of
the tradition known to us already records the most striking
acts of power (§18, 8).3 Even the later evangelists are far
removed from attributing to Jesus divine omnipotence. They
even refer the miracles, as does the oldest tradition, to the
power of God (of the Spirit), which at such moments came
down on Him (Luke v. 1 7), or to the divine miraculous help
which was given Him (Matt. xv. 31 ; Luke ix. 43, xvii. 15,
1 8). Only the (exalted) Christ, appearing after His resurrec
tion, claimed for Himself divine omnipotence and omnipresence
(Matt, xxviii. 18, 20), and is- worshipped (xxviii. 9, 17),
which Schenkel, p. 365, overlooks. On the other hand, the
peculiar tendency to regard what is plastically represented as
a concrete event, becomes apparent. While the descent of the
Spirit in the sight of the Baptist is compared in the oldest
tradition to the gliding downward of a dove (comp. Matt.
iii. 16), even in Mark the Spirit Himself appears as a dove
(i. 10), and no doubt apparently, as is added by way of
explanation by Luke iii. 22, in the concrete form of a dove;
but what with Mark is but a vision to Jesus, already appears
in Luke quite as an objective detail (iii. 21), in which no
doubt it is to be noticed, that the oldest tradition undoubtedly
presupposed such an event as lying at the basis of that vision
(comp. § 18, a).4 Even the transfiguration of Jesus was in
Jesus' wonderful prescience (xix. 32 ; comp. my Marcus, p. 367), and in a
similar way Matthew appears to have understood an enigmatic expression of
Jesus (xvii. 27).
3 Only in Mark v. 30 is the healing of the woman with the issue of blood
referred to a magical miraculous power streaming from Jesus, of which the
oldest form of the narrative knew nothing. (§ 29, c), and the stilling of the storm
on the lake, as also the raising of the maiden, results, according to Mark, from
an express word of power on the part of Jesus (iv. 39, v. 41 ; comp. also Luke
vii. 14). If one believes that he may on criticalgrounds regard as not historical
the rending of the veil of the temple (Mark xv. 38 ; comp. § 136, o), the
.deliverance of the presumptuous Peter from the destruction threatening him in
the storm (Matt. xiv. 28-31), the opening of'the graves Occasioned by the death
of Christ (Matt, xxvii. 52, 53), and similar events in the Gospel narrative, then
there lies in these not any tendency to exaggeration of the miracles in Jesus'
life, but a transposition of ideal thoughts into real history in the tradition.
4 Even the oldest preaching knew of an anointing of the Messiah wilU the

§ 138. CHRISTOLOGY, ESCHATOLOGY, ANGELOLOGY. 299
the oldest tradition, the original form of which is preserved
for us 2 Pet. i 16-18 (comp. § 127, 8), certainly a vision of
the apostle's ; but it is already regarded as brought about in
Mark (ix. 2) as by an actual changing of the earthly body of
Jesus into the heavenly light-substance, in which it is hoped
the returning Messiah will be seen.
(8) If, in the latest of our three evangelists, an earthly
material is expressly attributed to the resurrection body of
Christ (Luke xxiv. 39 : o~dpica ical oo-Tea . . . e%oi/), and the
Eisen One eats with His disciples (vv. 42, 43), then the
reality of Jesus' body after the resurrection is conceived of as
one identical with His former body in a way which contradicts
all the notices elsewhere. The necessary result of this was,
that the period in which Christ yet appeared to His disciples
was more sharply separated from that in which He was taken
up to abide at God's right hand, and carried with Him no
more this earthly corporeity.5 Neither Peter (§ 39,8; 5 0, a)
nor Paul (§ 78, a, footnote 2) makes any such distinction, and
in the source made use of in Luke xxiv. 2 6 itself, the exalta
tion to dominion follows directly on the suffering of death ;
and Matt, xxviii. 17, 18, He who had been exalted to divine
dominion appears to His apostles (comp. note a). Only, in
the two later Gospels also is the miraculous conception of
Jesus thought of. But although there has been found therein,
Matt, i 22, 23, a fulfilment of the prophecy Isa. vii. 14, yet
neither can it have been invented as a proof of this fulfilment,
since no pre-Christian interpretation of that passage referred
to the birth of Messiah by a virgin, nor is there any discussion
Spirit (§ 38, 6), and it would hence be certainly a mistake to look, with Baur,
p. 301, upon the miracle of the dove as an invention of tradition. Whether
already in the oldest source the appearance of the devil and the angels in the
history of the temptation was set forth as in bodily form, as in the first Gospel,
is very unlikely, according to Luke. Only it is certain, that both narratives
conceived of Jesus' fasting in the wilderness as absolute (Matt. iv. 2 ; Luke
jv. 2), although it was without doubt relative, conditioned by the situation.
5 Hence this took place, Acts i 3, after a definite number of days, and a
poncrete lifting up into heaven is connected with Jesus' final departure, which
is, to be sure, covered by the mystery of the veiling cloud (ver. 9), while yet,.
Luke xxiv. 51, according to the accredited text, His last disappearance was not
different from that at the other appearances of the Risen One (comp. xxiv. 31).
£>n the other hand, even Mark xvi. 19, as the sitting down at the right hand of
God shows, is a dogmatic statement ana no historical narrative.

300 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
on this fulfilment, since the whole stress from the context is
laid on this, how one born of a virgin can yet be regarded as
the legitimate heir of the royal house of David (§ 136, 8).
The representation of the evangelists hence certainly presup
poses this fact to be one already resting on tradition, and it is
certainly false to believe this tradition to have arisen as an
exaggeration of the idea of the anointing of Messiah by the
Spirit of God.6 But in both evangelists there is brought into
prominence only the Messianic character in general, but not
any determination of the nature of Jesus' person as the conse
quence of this birth, which had been brought about by God
in a special sense, not to speak then of its being then verified
that this supernatural character would prove thereby the fact
of this birth by a woman.7 It thus only remains further for
Biblical theology, which has not to investigate the historicity
of this tradition, to prove that, in the circle of ideas from
which it emerged, there is no point of support to explain its
origin from given ideas.
(c) The more that, according to § 114, 8, the chief interest
of this time is centred in the question of Christ's second
coming, the more must there have been stamped on the
setting of the words about the Parousia, what the signs of the
6 If the divinely produced conception of Mary is referred to the Holy Ghost
(Matt. i. 20 ; Luke i 35), then is He only regarded, as in Christ's miracles, as
the effective power of God (Sitxpus u-^itrou), which effected miracles ; but He is
by no means represented, as Baur, p. 200, supposes, as the immanent, the
innermost central-point of the principle, which forms the personality of Jesus.
To speak entirely of Gnosticizing speculations, which are to find their expression
even in Matt. xvi. 16, Luke ix. 20 (Schenkel, p. 364 f.), is quite perverse.
7 To refer the origin of this idea to Gentile-Christian circles, which might
have further admitted the comprehension of the name uli; Biou, and might have
understood it iu the sense of the heathen myths about sons of the gods, is
neither possible historically, nor would it explain the emergence of it in the
midst of Jewish-Christian tradition. If from this birth, produced by the Holy
Ghost, is inferred, Luke i 35, not only the consecration of Him who was thus
born to God (to ymw/utn iiyiot), but also the name of honour, ulis Btou, then
Luke appears, here at any rate, as iii. 38, where the rou Biou— and therefore also
all the other preceding genitives— can depend only on the ulis of ver. 23, to
refer this name, which elsewhere he understands quite in its Messianic sense, to
the miraculous generation by God, and the thought is suggested, that he already
implies a reference thereby to the Pauline itXxros 'Aiipi (comp. § 79, o), perhaps
he has so far thought of it as the consequence of the Pauline premises of § 78, b.
But that this was a tradition given him, and that it had its origin in Jewish-
Christian circles, is unquestionable.

§ 138. CHRISTOLOGY, ESCHATOLOGY, ANGELOLOGY. 301
time suggested to the Church for the interpretation and the
more exact determination of Jesus' prophecy. The Gospel
of Mark, which elsewhere likes to point to the persecutions
for which Jesus' disciples must be prepared (x. 30 ; comp.
iv. 17), has enumerated them among the forerunners of the
Parousia (xiii. 9-13), and, in complete dependence on the
Apocalypse (§ 130, c), has referred the unheard-of troubles
which Jesus, according to the oldest tradition, saw coming
upon the Jewish people (§ 33,6), to these trials of believers
generally (w. 19, 20 ; comp. also § 30, d, footnote 1). The
catastrophe in Judaea, which, according to the former, the
Parousia is immediately to follow, stands now quite, as in the
Apocalypse, at the beginning of the last great time of tribula
tion for the Church, which the Parousia ends (ver. 24). To
be sure, the gospel is first to be proclaimed among all nations
(ver. 10); but Eom. i 8 shows how near, even before a decade,
this goal might appear, according to the unheard-of results of
the mission of Paul. The first evangelist had already seen, in
the flames of Jerusalem, the judgment on the enemies of
Messiah (Matt. xxii. 7) ; among the dangers prophesied by
Christ to tempt Christians to fall away, he must have counted
(xxiv. 11, 12) Gentile-Christian antinomianism with its false
prophecy (§ 136, c, footnote 6), and he could, xxiv. 30, point
to the token, prophesied Eev. i 7, of the visible appearing of
the Son of man. He hopes this second coming, for which he
has already used the apostolic term irapovcria (xxiv. 3, 37, 39),
to be so near, that the flight of the apostles from Palestine
will not be ended before the Deliverer comes (x. 23). Luke,
too, had already seen Jerusalem compassed by enemies,
besieged and desolated (xix. 43, 44, xxi. 20 ; comp. xxiii. 28-
31), but the second coming had not come directly thereupon ;
but there had followed the times of the rule of the Gentiles
over Israel which the Apocalypse, xi 2, had prophesied
(xxi. 22), and of which the signs of the times even now
announced (ver. 28). He had already beheld persecutions of
the Christians, which had come earlier than the woes pro
phesied for the last time, §33,8 (xxi 12 : irpb Be tovtcov);
but referring to the Apocalypse (§ 130, c), he could announce
to believers preservation in the last troubles (vv. 18, 19).
The first evangelist loves, as Luke does (xii. 8, 9), to make

302 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
Christ come forth as the Judge of the world (vii. 22, 23,
xvi. 27, xix. 28, xxv. 31) ; and he has, xxv. 32 (comp. § 33, c),
transformed Christ's words of instruction into a view of the
general judgment (comp. § 33, c, footnote 6; 136, d, foot
note 7).8 Both also designate the perfected kingdom as the
kingdom of Christ (Luke xxii. 29 f,,' xxiii. 42 ;¦ Matt. xiii. 41,
xvi. 28, xx. 21; comp. § 110,8; 129, d), — the latter, in
particular, as the kingdom of heaven.9 In it begins, as' in
the Apocalypse (§ 132, c), the marriage-feast of the Messiah
(xxii. 2,; 3), at which believers enter into the joy of their
Lord (xxv. 21, 23), and, according to Dan. xii. 3, shine in the
heavenly glory like the sun (xiii. 43).10
•? In the passage where, Mark distinguishes the present from the retribution
then following, which verifies its equivalence by the transposition of human
destinies (x. 31 ; comp. § 32, 6), in which the Christian receives full compensa
tion for what he has given up for the sake of Christ, he designates, as Paul
(§ 67, a), the two ages of the world as I xxipi; ouro; and S a'wt l ip%ipKto; (comp.
Matt. xii. 32 : ouro; i xlvt . . . S piixxut ; Luke xx. 34, 35 : ouro; . . . ixiitos.
Comp. h iipiipx ixiltn : Luke x. 12 ; Matt, vii 22). This present is also called
the alcit simply, and is characterized by earthly cares (Mark iv. 19), as by Luke
by a worldly mind (xvi. 18: vio) rou aiutos toutou), and by an earthly-minded
life (xx. 24). In the first Gospel, humanity belonging to this present world is
already designated, quite iu the Pauline fashion, as S xirpios (v. 14, xiii. 38,
xviii. 7 ; comp. Luke xii. 30). Christ's second coming to judgment forms
with him the dividing point of the two worlds, — a second coming which
follows on the tutrixux rou xmtot (xiii. 39, 40, 49, xxiv. 3, xxviii. 20) and
on the xaXiyystitla (xix. 28), by which is meant the world's transformation
(§ 132, c).
9 This latter expression, peculiar to the first evangelist1 only, originally involves
the idea that the perfection of. salvation, or the perfected kingdom of God, is
only realized in heaven, and is selected by the evangelist because, with the
fall of Jerusalem, the hope of a perfecting of the theocracy in Israel on earth
vanished (comp. my Matthaus, pp. 39, 102). Therewith is removed the one
objection which Schiirer (Jahrb. f. prot. Theol. 1876, 2, p. 183) brings forward
against the evident introduction of the expression by the first evangelist. But
that this expression may be explained from the rabbinical passages adduced
by him, in which o'upxnl is simply a circumlocution for God, and which
does not there admittedly- occur (p. 180), Lipsius (same magazine,' 1877, 4,
p. 189 ff.) has rightly doubted, only that he continues to abide by the coming
down of the kingdom from heaven, which does not lie mainly in the expression.
If, now, the evangelist has substituted this expression even- there for that used
in the oldest tradition (h QxtiXilx rou Bsov), when it is not the kingdom in
the future world that is meant, (v, 3, 10, 19, xi.ll, xiii. 11, 24, 31, 33), it is
evident from this that, ideally considered, in the salvation already given the
consummation of salvation secured thereby is thought of as already present
(comp. § 117, d). , .
10 In contrast to this, the evangelist likes to represent the fate of the godless,

§ 138. CHRISTOLOGY, ESCHATOLOGY, ANGELOLOGY. 303
(d) In the Gospel of Mark, the messenger of God who at
the grave announces the resurrection to the women appears as
a young man in white raiment (xvi. 5).u In the first Gospel,
on the other hand, the angel who by an earthquake opens the
grave and announces the resurrection (xxviii. 2, 5) is simply
an dyyeXoq icvplov, nirv nspD, who appears in the divine
Boga, so that he appears to be shining like lightning, and his
raiment to be white as snow (ver. 3). It is such a messenger
of God who gives the revelations of God in the history of the
childhood, and this he so does that he appears in a dream
(i. 20, 24, ii. 13, 19 ; comp. ii 12, 22).12 In the Gospel of
Mark the angels in whose company Christ comes again are
designated as holy (viii. 38 ; comp. Luke ix. 26 ; Acts x. 22),
as in Peter (§127, d, footnote 9) ; and in the first Gospel they
in connection with the oldest tradition (§ 34, d), as the darkness of misery that
rules outside the kingdom of God, a darkness which is endured with wailing
and gnashing of teeth (xxii. 13, xxv. 30 ; comp. xiii. 42, 50, xxiv. 51). "What
is there designated as a hell of fire appears here as a reminiscence of the lake of
fire of the Apocalypse (§ 132, 6), as a fire-oven (xiii. 42, 50 ; comp. Dan. iii. 6,
and in Mark ix. 43-48), as inextinguishable fire (comp. Isa. lxvi. 24).
11 In the parallel passage in Luke there are two men in shining garments,
who appear suddenly (xxiv. 4) and inspire those present with awful fear, so that
they bend their faces to the earth (ver. 5). But the entire occurrence in xxiv. 23
is designated as a vision of angels. Just so the two men in white garments,
who stand suddenly by the disciples as they look up to Him who had been
taken away (Acts i. 10), are undoubtedly thought of as angels. But that these
two — when it is not explicitly said — angels are thought of as in human form, is
clear from Acts x. 30, where the angel of God that appeared to Cornelius (x. 3,
7, 22) is designated by him as a man in white garments. If, Acts vi. 15, the
face of Stephen appears as the face of an angel, it follows from this that this face
is conceived of after » human analogy, but glorified by a heavenly glory. If,
Acts xxvii. 23, an angel of God appeared to Paul in the night, this may be
regarded as a vision in a dream. The appearing of an angel from heaven, to
strengthen Jesus when in prayer at Gethsemane (Luke xxii. 43), is critically
uncertain. In the speech of Stephen, Jehovah Himself speaks with Moses in
the burning bush (Acts vii, 30, 35, 38).
12 It is such an one also who, in one of the sources used by Luke in the Acts
of the Apostles, brings to Philip the message from God (viii. 26), who delivers
Peter from the prison (xii. 7-11 ; comp. v. 19), and slays Herod by a mortal
sickness (xii. 23). Here, too, there streams around him, xii. 7, the light of the
divine glory. On the other hand, it is the angel of the Lord who in the history
of the childhood in Luke brings the revelations of God (i 11, ii. 9) ; he is
expressly designated (i. 19, 26) as one of the seven angels about the throne
(§ 133, b, footnote 3), by name Gabriel (Dan. viii. 16, ix. 21) ; while, with a host
of the heavenly army, ii. 15, who celebrate by a song of praise the birth of
Messiah (ver. 13), he is classed under the category of xyyeXoi generally.

304 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
serve as helpers in the execution of the Messianic judgment
(xiii. 39, 41, 49), as in the Apocalypse (§ 133, 6).13 The idea
of guardian angels, which we there formed, appears, Acts xii.
15, extended to individual persons, and in such a way that
the guardian angel is thought to be like him whom he guards.
According to Matt, xviii. 10, the guardian angels of children
are taken from the throne-angels. Luke makes Satan, after
he has been conquered by Jesus in the wilderness (iv. 13),
enter into Judas, plainly in order to tempt Jesus by suffering,
and to mislead him to betray (xxii. 3), as he misled Ananias
to falsehood (Acts v. 3 ; comp. xiii. 10 : vie BiaBoXov).
Because the dominion of Satan leads his servants to sins,
which bring death with himself, deliverance from his power
appears, Acts xxvi. 18, as a fundamental fact of salvation
(comp. § 104, b).u § 139. The Paulinism of Luke.
Although Luke wishes to be a follower of Paul, yet he has
scarcely comprehended the significance of Paul's doctrine of
justification in principle (a). To be sure, he likes to bring
13 They similarly appear, Luke xii. 8, 9, about Christ in His judicial functions,
xv. 10, as participators in the joy of God over repentant sinners. The idea,
moreover, is peculiar by which angels carry the pious dead to the bosom of
Abraham (xvi. 22).
14 Even Mark referred the birds of heaven in the parable (Matt. xiii. 4) by
way of allegory to Satan, who sought to hinder the activity of Jesus in founding
His kingdom (Mark iv. 15 ; comp. Matt. xiii. 19 : l xatnpos) ; and the first evan
gelist has introduced the ixfy'i into the parable of the tares (xiii 25, 28), in
order that he may point to the devil as the author of the intermixture of evil in
the kingdom of God (xiii. 38, 39 : S iixfioXo; = o xotnpis ; comp. § 104, 6, foot
note 4). In the later form of the tradition an inclination is shown to trace even
such diseases to Satanic origin as, according to the earlier conception, were not
of a daemonic kind, as the epilepsy of the sick one, Mark ix. 17 (comp. Matt.
xvii. 15), and the paralytic twisting, Luke xiii. 11 (comp. ver. 13, and with it
§ 23, a), — nay, Luke iv. 39, the power of disease generally seems to be regarded
as something daemonic. The daemons that were driven out of the man went,
according to Luke viii. 31, into the abyss (comp. § 133, d, footnote 9). Daemonic
possession, according to the analogy of the possession of the Spirit, is set forth
as an %x"i xnupix axxlxprot (Mark iii. 30 ; Luke viii 27 ; comp. Mark iv. 33 i
%Xav xtsvpix Zxtptotlou xxxSxprou), or as ittai it xtlifixri axxQapru (Mark i. 23, V. 2 ;
comp. xii. 36). In the Acts of the Apostles, too, xvtipixrx xxitxprx occur
(v. 16, viii. 7 ; comp. xix. 12-16 : xtsi/ixra xotti(A), — in particular, a xtivpia xvlut
(xvi 16, 18).

§ 1)9. THE PAULINISM OF LUKE. 305
forward faith as the condition of salvation, yet faith seldom
appears as the saving trust in the specific Pauline sense (8).
His way, too, of dealing with grace and the future salvation
often reminds of the Pauline, without in any way bringing
the Pauline form of doctrine sharply and exclusively for
ward (c). So strongly does he emphasize the work of the
Spirit, yet the Spirit appears only as the principle of evan
gelical preaching and of Church government, of gifts of the
Spirit and of prophecy, but not in the specifically Pauline
sense as the principle of the new life (d).
(a) That Luke is, and wishes to be regarded as, a follower
of Paul he shows, independently of the fact that it comes out
from the whole plan of the Acts of the Apostles (§ 137, c, d),
in this way, that in his account of the Lord's Supper he com
bines the Pauline (1 Cor. xi.) with that in the Gospel of
Mark (Luke xxii. 19, 20). Truly Pauline is the preference,
with which he selects parables which set forth God's love to
sinners (chap, xv.), and the undeservedness of men (xvii. 7—1 0),
or narratives like the favour shown to the malefactor (xxiii
39-43), and the preference of that listening with an anxious
desire for salvation from a weariness of one's own service (x.
38—42). But to this belongs also the way in which he brings
forward the forgiveness of sins as the specific saving blessing
(Acts xiii. 38, xxii 16, xxvi. 18; comp. x. 43; Luke i. 77,
iv. 19, vii 47, 48, xxiv. 47). Notwithstanding, the rejected
self-justification xvi. 15 is not the self -righteousness against
which Paul contended, but the getting the glory of righteousness
before men by works apparently holy; and if, too, the hearing
of prayer for grace to the sinner is designated in the true
Pauline way as justification (xviii. 14), yet the author shows
by his addition, taken from the parable xiv. 11, that he
regards penitent self-abasement, in opposition to the self-
exaltation arising from pride of virtue on the part of the
Pharisee (xviii. 9), as the ground of this justification, and not
trust in the grace of God. But in the single passage where
Luke makes the apostle quite on purpose declare his doctrine
of justification (Acts xiii. 38), justification is, to be sure, put
quite in the Pauline way as identical with the forgiveness of
sins (ver. 39) obtained by Christ; but it is only thought of
not at all in the Pauline way, as supplementary to the
VOL. II. u

306 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
forgiveness possible by the law, which, to be sure, appears
according to the context as partly purification.1
(8) By an addition to the parallel passage in Mark, Luke
viii. 12, 13 sets forth faith as the means of salvation, and he
likewise adds, vii. 50, xvii. 19, to his narrative the words
¦f) tt'io-tks o-ov aeo-wKev ere, words which originally had a dif
ferent tendency. Faith or believing, in the Acts of the Apostles,
ordinarily appears simply as the mark of the Christian (comp.
trio-Teveiv : ii. 44, iv. 4, 32, v. 14, xi. 21, xv. 5, xvii 12, 34,
xviii. 27, xix. 2, 18, xx. 25 ; ttIo-ti<;: vi. 5, 7, xi 24, xiii. 8,
xiv. 22, 27, xvi. 5 ; irio-To<i: x. 45, xvi. 1), but commonly in
such close connection with the hearing of the word (xiii. 12,
48, xiv. 1, xvii. 12, xviii. 8), that confident persuasion of the
truth of that word is plainly meant ; in consequence, the word
preached is taken as the word of God (xi. 1, xvii. 11 ;
comp. Luke viii. 13 ; Acts viii. 14, and therewith § 40, c).2
The contents of this word is the glad message of the Messiah-
ship of Jesus, and of the salvation given in Him. If faith
then refers to these contents, then it is a conviction of the
Messiahship of Jesus (xvii. 31 ; comp. Luke xviii. 8, xxii. 32,
xxiv. 25), with which then, to be sure, the point of the trust
1 It is in connection with this, that Luke, deviating from Paul (§ 65, 6), feels
no scruple in taking such passages from his Jewish- Christian sources, when
even pre-Christian piety is designated as iixxiotitn (Luke i 6, ii. 25 ; Acts x.
22, 35) ; nay, he designates even Joseph of Arimathea as an xt%p xyxto; xx)
Vixxios (Luke xxiii. 50). On the other hand, those passages where mention is
made in the apostolic sources of the xpo<p*rxi xx) lixxm of the Old Testament
he has partly changed (x. 24, xi. 47, 50, 51) and partly omitted (comp. Matt.
x. 41). Yet comp. the frequent allusion to the Epistles of Paul, Luke xxi
34 ; comp. 1 Thess. v. 3 f., xviii. 1 ; comp. 2 Thess. i. 11, xx. 38 ; comp.
Rom. xiv. 7, 8, x. 8 ; comp. 1 Cor. x. 27, xii. 35 ; comp. Eph. vi. 14, xxi. 36 ;
comp. Eph. vi. 18, x. 7 ; comp. 1 Tim. v. 18 ; Acts xx. 32 ; comp. Eph. i 18,
2 As, xxiv. 14, xxvi. 27, it is faith on the word of Scripture and on the
prophets that is spoken of, so, Luke i. 20, 45, it is faith in God's message, and,
Acts ix. 26, xiii. 41, conviction of the truth of a fact is called xitniut. If a
heathen believe in God (xvi. 34, xixitnuxi,; Tf esf), then he begins to be
persuaded of his existence. The word which the apostles proclaim is called
here, as by Paul (§ 89, a), the word simply (& xiyo;: vi. 4, viii. 4, x. 44, xi. 19'
xiv. 25, xvi 6, xvii. 11, xviii. 5, xix. 20; comp. Luke i 2), or the Vord'o'f
God (b~ xiyo; roZ Biod, iv. 31, vi. 2, 7, viii. 14, xi. 1, xii. 24, xiii. 5, 7, 46,
xvii. 13, xviii. 11, or rou xupiou : viii. 25, xiii. 44, 48, 49, xv. 35, 36, xvi. 32,
xix. 10 ; comp. » oiixXti roS xupiou, xiii. 12), like the word which Jesus has
preached (Luke v. 1, viii. 11, 21, xi. 28), and the word of the Old Testament
revelation of God (Acts vii. 38, xiyix ; comp. Rom. iii. 2).

§ 139. THE PAULINISM OF LUKE. 307
is easily directed to the salvation brought by it.8 But not
once, Acts xiii. 39, is the faith which conditions justification
put in express relation to the person or the work of Christ.
The viraKoveiv Ty TrtcrTei is quite Pauline (vi. 7 ; comp.
§ 82, d), and so also is the calling on the name of Christ
(ix. 14, 21, 22, 16; comp. § 76, 8). On the other hand,
once at least is the way of God (xviii. 25, 26), or the way
simply (ix. 2, xix. 9, 23, xxii. 4, xxiv. 14, 22) which Chris
tianity teaches, designated as walking in the fear of the Lord
(ix. 31), by which it is put as identical with pre-Christian
piety (x. 2, xxii. 35, xiii 16, 26; comp. Luke i 50, xviii.
2, 4, xxiii. 40), as it frequently is in the early apostolic
writings. (c) When the grace of God constitutes the substance of
the message of salvation (xiv. 3, xx. 24, 32), it is plainly
thought of quite in the Pauline way (§ 75, c) as the principle
of salvation ; and likewise, when the exhortation is given to
continue in the grace of God (xiii. 43), inasmuch as grace
conditions every result of the preaching of salvation (xi. 23,
xiv. 26, xv. 40, xviii. 27).4 Yet it may be the Lord Him-
3 Apostolic preaching is here, too, according to its contents, called the glad
message (tvxyyiXiot : Acts xv. 7, xx. 24 ; i'vxyyixiZ,itlai : viii. 4, 25, 40, x. 36,
xiv. 7, 21, xv. 35, xvi. 10 ; comp. Luke iii. 18, ix. 6, xx. 1), and that about
the kingdom of God (Acts viii. 12 ; comp. xix. 8, xx. 25, xxviii. 23, 31), as
Christ has proclaimed it (Luke iv. 43, viii. 1 ; Acts i. 3). But its special
kernel consists in this, that Jesus as the Messiah has founded the kingdom of
God ; it is therefore a glad message about Jesus (viii. 35, xi. 20, xvii. 18 ;
comp. xix. 13), and that about His Messiahship (v. 42, viii. 5, ix. 20, x. 42 ;
comp. viii 12, xvii. 13, xviii. 28, xxiii. 11, xxviii. 23, 31). As this is the
foundation of all evangelical preaching, so may it also be regarded as a teaching
Qiixtxut : iv. 18, v. 28) or a speaking (xaXiit : iv. 17, v. 20; comp. xiv. 3:
xx}pntiiXit6xi) on the ground (ix! or it : ix. 27, 28) of His name, who designates
Him as the Messiah. Sometimes along with the person of Jesus His resurrec
tion is mentioned (xvii. 18), or instead of it the promise fulfilled in Him
(xiii. 32 ; comp. xxvi 6), as the contents of the glad message, xiv. 15, even the
demand to repent (comp. xx. 21, xxvi. 20 ; Luke xxiv. 47). But the reference
of faith to Christ is expressed sometimes by the dative (xviii. 8 ; comp. xvi. 15),
sometimes by il; with the accusative (x. 48, xiv. 23, xix. 4, xx. 21, xxiv. 24 ;
comp. Matt, xviii. 6), and faith appears in this conception, xxvi. 18, as the
condition of salvation. Only in union with il; with the accusative (ix. 42,
xi. 17, xvi. 31, xxii. 19 ; comp. Matt, xxvii. 42) does the element of confident
trust appear to come into prominence, although, xxvii. 25, xitniut rZ BsSi
stands for confidence in God, and, xiv. 9, xltri; for confidence in the salvation
to be realized.
• But grace appears as the principle of the gifts of grace, such as wisdom,

308 MESSIAH OF. THE JEWS AND SALVATION OF THE GENTILES.
self, too, who stands helpfully by the preachers of the gospel
(xi. 21, xiv. 27, xviii. 10), and so adds to the Church8 those
(ii. 27) who, according to His predestination, are saved (§ 88),
because they have been ordained to everlasting life (xiii. 48),
in that He opens their hearts (xvi. 14). But as is the
beginning, so also is the fruitful development of the Christian
life in the individual, as in the Church (olicoBopelo-0ai: ix. 31,
xx. 32 ; comp. § 92, 8), dependent on the working of God's
grace, and hence needs prayer to Him.6 The sum of all
salvation is here, too, the Messianic deliverance, which is
indeed designated, Matt. i. 21, as a deliverance of the people
from their sins (Acts xiii. 26 : 6 Xoyoi tj}? o-<oTr)pia<s ; xvi. 17:
oSos aa>Tripia<i ; comp. Luke i 69, 71, 77, xix. 9; Acts xvi.
30, 31 : ol am^opevoi; comp. Luke xiii 23, viii. 12, vii. 50,
xvii. 19, xix. 10; Acts xxviii. 28 : to o-mTrjpiov tov ©eov;
comp. Luke ii. 30, iii. 6), and the mediator of it is Christ
(Acts xiii. 23 ; comp. Luke ii. 11). It is quite Pauline if in
the setting of the statements, Luke vi. 35, xx. 36, the sons of
God are thought of as perfected only in the future world
(comp. § 97, c, and even Matt. v. 9), as then also, Acts xx. 32
(comp. xxvi. 18), is the KXypovopiia promised, or if participa-
miraculous power (vi. 8, vii. 10), and the word x^P"llx does not occur at all in
the Acts of the Apostles. This usage reminds one of the prevailing usage in
Peter (§ 45, 6, footnote 3) ; so the Old Testament ilplo-xut x*Pn occurs in Luke
(vii. 46 ; comp. Luke i 30), and in connection therewith x*P's i" used f°r *ne
good pleasure which one finds with God or men (Luke ii. 40, 52, iv. 22 ; comp.
Luke vi. 32-34) ; Acts xxiv. 27, xxv. 3, 9, it designates a human favour.
5 The word ixxXntlx occurs here and v. 11, viii. 1, 3, and oftener, of single
churches, but only in ix. 31 the more comprehensive sense, in which Christ by His
own blood has acquired the Church to be His own possession (xx. 28 : » ixxXwlx
rov xupiou). Her members are those who have turned to God (ixirrp'sQut ix) rot
Biot : xiv. 15, xv. 19, xxiv. 18, 20, or ix) t«» xipiot in the same sense, ix. 35,
xi. 21), or are added to the Lord (i.e. Christ, v. 14, xi. 24 ; comp. xi. 23).
They are called sometimes, as in the Gospels, pixhrai (vi. 1, 2, about thirty
times), scil. tou xupiou (ix. 1) ; sometimes, as in the apostolic Epistles, xSiXfoi
(i 15, vi. 3, about thirty-four times) ; seldomer ol Mym (ix. 32, 41, xxvi. 10 ;
comp. ix. 13 : ol xym tou Xpitrou ; XX. 32, xxvi. 18 : riyixffiitoi).
6 As Luke often makes it prominent that Christ prayed (Luke iii. 21, v. 16,
vi. 12, ix. 18, 28, 29, xi. 1), and records abundantly His exhortations to prayer
(comp. especially xi. 5-8, xviii. 1 ff., xxi. 36), so he praises also the zeal for
prayer in the apostles and in the Church (i. 14, 24, ii. 42, iv. 31, vi. 4, 6,
viii 15, x. 9, xi. 5, xii. 5, 12, xvi. 25, xx. 36, xxi. 5, xxii. 17 ; comp. x. 2, 4,
30, 31), and sometimes also the fasts connected therewith (xiii. 2, 3, xiv. 23 ;
comp, x. 30).

§ 139. THE PAULINISM OF LUKE. 309
tion in the resurrection (Luke xiv. 14) or in the future world
(xx. 35), and fellowship with the exalted Christ (xxi. 36), are
confined to the believers or the righteous (comp. § 99, 8).7
(d) The importance, which in the writings of Luke is laid
on the activity of the Spirit, seems to be quite Pauline.8 It
is more strongly stated even of Jesus than in the oldest
tradition (§ 18), that He acted and spoke in the power of
the Spirit (Luke iv. 14, 18 ; Acts i. 2), as is also the
fulness of the Spirit given to His forerunner (Luke i. 15, 17)
and to those who prophesied of Him (i 41, 67, ii. 25, 27)
specially emphasized. In Jesus' speech, the promise xi. 13
is referred specially to prayer for the Holy Spirit, and the
word about blaspheming the Spirit is referred to the Spirit
speaking in the apostles (xii. 10-12). But, above all, it is
repeatedly recorded how the Bisen One had assured the
disciples of the Spirit promised by His Pather (Luke xxiv. 49),
as the power from on high with which they should be clothed
(Acts i 4, 5, 8, xi. 16).9 The promise was fulfilled at Pente-
7 With this is connected the change on the saying, Luke xii. 5 (comp. Matt.
x. 28, and therewith § 34, d, footnote 8), by which the idea is expressly
excluded that the godless will be thrown body and soul into hell. All the
more striking is it if, Acts xxiv. 15, a resurrection of the just and of the
unjust is spoken of, — a statement which can be taken only in the sense of the
Apocalypse (§ 132, 6). Quite Pauline is the idea of a direct fellowship with
Christ, to whom believers come at death (Luke xxiii. 43 ; Acts vii. 59 ; comp.
§ 96, d). Bnt the xtivpx in the latter passage is as little as in xvii. 16, xix. 21,
the higher Christian spiritual life in the sense of § 86, 6 ; and since Luke does
not at all know the Pauline idea of the tap!-, and indicates but the early Chris
tian psychological ideas, then only the human spiritual life is to be thought of
even in xviii 25, xx. 22, although there it is evidently guided by the Holy
Spirit. 8 This is made prominent even in the first Gospel, if the command to baptize
(Matt, xxviii. 19), which the exalted Christ gave to His disciples when He
appeared to them, means that they are to baptize in the name of the Father and
of the Son and of the Holy Ghost. Moreover, it can scarcely be thereby
originally intended to give a wider baptismal formula in contradistinction to
that of the first apostles (§ 41, a, footnote 1). Rather along with the reference
to Him who is confessed as the Son of the Father, i.e. as the Messiah, the
reference to the Spirit is only made prominent, as participation in the Spirit is
promised in baptism.
9 It is clear from Luke xxiv. 49, Acts i 8, that the Spirit, just as by Paul
(§ 84, a, footnote 4), is thought of as a divine power (comp. Luke iv. 14), aa
elsewhere also this power seems to be connected with the Spirit (Luke i. 17 ;
Acts x. 38), or to be but another term for it (Luke i. 35, v. 17 ; Acts iv. 'iii,
Vi. 8).

310 MESSIAH OF THE JEWS AND SALVATION OF THE GENTILES.
cost in the first place, where, as the principle of the gifts of
grace, He wrought that speaking with other tongues, which is
described by Luke as miraculous speech (ii. 4-11), as later
the speaking with tongues and prophesying for the first con
verted Gentiles (x. 44-46) and for the converted disciples of
John (xix. 6). As now the Holy Spirit speaks in Old
Testament prophecy (i. 16, iv. 25, xxviii. 25), so also does
He in New Testament preaching (vii. 51), which is indeed a
word of God, according to note b, as was the former. In
conformity with Christ's promise (Luke xii. 12), the apostles
were filled with the Holy Spirit for their defence before the
Sanhedrim (Acts iv. 8); but so, too, were all believers equipped
by repeated outpourings of the Spirit for bold preaching in
the presence of threatening persecution (iv. 31 ; comp. ix. 31,
xiii. 52). The Spirit strengthens faith in them (vi. 5, xi. 24),
and communicates the wisdom to them (vi- 3, 1 0), which they
require for preaching. He also gives to them the manifold
special indications as to what they have to do for the dis
charge of their missionary calling (viii. 29, 39, x. 19, xi. 12,
xiii. 2, 4, xvi. 6, 7), or for the advance of the life of the
Church (xx. 28 ; comp. xv. 28, v. 3, 9). But here, too, he
appears (comp. § 135, d) as the organ of prophecy in the
narrower sense (xi. 28, xiii. 9, xx. 23, xxi. 4, 11; comp.
vii. 55) ; but never, on the other hand, in the specific Pauline
sense as the principle of the new spiritual life. Here, there
fore, it is also clear that Luke, in spite of all allusions to
Paulinism, has not reproduced the specific peculiarity of the
Pauline method of doctrine.10
10 If from this we see how difficult it was even for the immediate disciples of
the apostle to comprehend the peculiarity ¦ of his doctrine in its essential points,
for the same thing the Epistle of the Romish Clement furnishes a second highly
instructive example, then this is of great importance for the criticism of the
Pastoral Epistles, in which the fundamental type of Paul's method of doctrine
is preserved so thoroughly pure and full (comp. § 108).

PART FIFTH.
THE JOHANNEAN THEOLOGY.

INTEODUCTION.
§ 140. Tlie Sources of the Johannean Theology.
The sources of the Johannean theology are the Fourth
Gospel and the three Epistles of John (a). The Biblical-
theological realization of the Gospel is by no means conditioned
by the denial of its historical trustworthiness (8). A sharp
distinction between the substance of Jesus' speeches proceed
ing from a true remembrance, and their Johannean conception
and setting, is neither possible nor necessary (c). Yet Biblical
theology has in many ways to separate in detail between what
John expressly gives as the doctrines of the Master, and what
has been drawn therefrom by individual independent doctrinal
conception (d).
(a) Prom the sources of the Johannean theology, as it is to
be presented in this section, the Apocalypse is entirely ex
cluded.1 There remain for us, therefore, only the Gospel and
1 Its author was distinct from him from whom the Gospel and the Epistles
came ; his doctrinal views and method were in many ways different. Thus far
will criticism ever be in the right, even should it turn out that it is the same
Apostle John who, in the at least two decenniums which he had survived the
fall of Jerusalem, epochs full of importance in the development of the Church,
by the inclusion of Greek Gentile Christians, had in many ways become so dif
ferent. Even for the decision of this critical question, Biblical theology, while
it points steadily in its representation to what is related in the older doctrinal
ideas, but sets forth at the same time the doctrinal peculiarities of the Gospel
and of the Epistles in these complete particulars, will be able to be fruitful,;
inasmuch as it will be clear from it whether the .points of contact for the
doctrinal development here presented are to be found in the Apocalypse or not.
811

312 THE JOHANNEAN THEOLOGY.
the Epistles, the time of whose composition cannot be fixed
with complete certainty, both of which, however, become more
intelligible the farther they are pushed back towards the end
of the first century. In this fixing of the time, which is
vouched for by external testimony for the Gospel, as also
by undeniable traces of personal knowledge in it, Biblical
theology has more interest than in the question, whether the
Gospel came direct from the apostle, or, by which many pro
blems connected with it seem to be more easily solved, only
arose from communications by him. But since the testimony
of the Gospel itself, which at this time, and in its preponderat-
ingly indirect way, can be no literary invention, excludes the
latter supposition, we believe the direct apostolicity of it must
be firmly maintained. That the Gospel and the Epistles pro
ceed from the same hand must be regarded as made out. It
has no doubt been attempted to ascribe the second and third
Epistles to a different author from the first (comp. Ebrard in
Olshausen's bibl. Comment, vi. 4, Konigsberg 1859; and, on
the other hand, Weiss' theol. Liter aturblatt, 1880, Nr. 18);
but the grounds needful to make this valid can as little hinder
us from classing them with the first, as the little which the
second in particular contains of doctrinal matter agrees
thoroughly, confessedly, with that of the first both in sub
stance and expression. The Gospel even and the first Epistle
were no doubt assigned by the Tubingen school to different
authors. But, from the striking agreement of both writings
in doctrinal terms and contents, the one must have inten
tionally copied the other, and the dispute on this point carried
on between Baur (theol. Jahrb. 1848, 3) and Hilgenfeld (das
Evangelium u. die Brief e Johannis, Halle 1849), as to which
was the original, shows sufficiently that neither of them in
any very evident way bears the marks of an imitation (comp.
Grimm, Stud. u. Krit. 1847, 1 ; 1849, 2).
(6) The Biblical theological realization of the Fourth Gospel
appears only in the first place then unquestionable, if with the
Tubingen school it is ascribed to a Gentile Christian of the
second century, who has given in it no real history, but a literary
redaction of the synoptical tradition, freely moulded according
to his doctrinal point of view, mixed with quite independent
invention, and in the speeches of Christ essentially only the

§ 140. THE SOUKCES OF THE JOHANNEAN THEOLOGY. 313
development of his own theology (comp. Baur, kritische Unter-
suchungen uber die kanonischcn Evangelien, Tubingen 1847).
If, on the other hand, the author is held to be the Apostle
John, and the contents of the Gospel to be an essentially
trustworthy historical representation, then its value as an
original writing for Johannean theology seems to be very
narrowly limited, while only the Prologue of the Gospel and
individual incidental expressions, in which the author comes
forward in a self-reflecting way, can be held as valid expres
sions of that theology. But, according to the analogy of
§ 114, c, the doctrinal point of view becoming specially
prominent in John, remains in any case of standard signifi
cance for the doctrinal views of the author, from which point
of view the materials dealt with by him are selected, grouped,
and presented. But even the speeches of Christ in the
Gospel may, even if they are conceived to be verbally
authentic, not be excluded from being sources for the
Johannean theology, since an imperfect representation of it
must remain, unless we go back to the living words of the
Lord in the recollection of the apostle, from which their
education had resulted, to assure the full understanding of
which, and to develop their depths, must always have been
for the disciples the most important task.
(c) If the evangelist passes directly at times from com
municating the words of Jesus to explanations of his own
(iii 19—21), or joins utterances of Jesus independently with
a whole, which has for him the value of his own reflections,
it is clear from this, that he was conscious to himself that he
had reproduced the speeches of Jesus not in verbal accuracy,
but by a free reproduction conformable to the laws of memory,
which must, moreover, at any rate be assumed, considering
the length of time after which he wrote all down. That this
now really took place, is confirmed by the undeniable
uniformity between the doctrinal terms and the development
of thought in the Epistles, and the speeches and dialogues in
the GospeL2 But we therewith lose any certain rule for a
8 The common expedient, that the beloved disciple had most completely
appropriated the manner of the Master's thoughts and doctrines, is wrecked on
the undeniable fact of the difference, which appears so sharply both in form and
contents, which Christ's speeches show in the synoptical Gospels, resting aa

314, THE JOHANNEAN THEOLOGY.
complete separation between what was to the evangelist a
given portion of his remembrance of the speeches of Jesus,
and what was his own spiritual property. The evangelist
was conscious to himself, that much of what Jesus had said
first gradually emerged in the remembrance of the disciples in
consequence of the working of the Spirit (xiv. 26 ; comp.
ii. 22), and thus many historical remembrances could only come
late to be effectual for the development of apostolic doctrine.
But he also admits that the Spirit, who carried forward the
work of Jesus (xiv. 26, xvi. 13), had taught them much,
which Jesus, from paedogogic reasons, could not yet commutoi-
cate to them, which yet was taken from those treasures which
Jesus already possessed (vv. 14, 15). In point of doctrinal sig
nificance there was therefore for the evangelist no distinction
between what Jesus had taught directly, and what we now
regard as His spiritual possession, because the Spirit only
taught him it. Much which had come directly from Jesus'
mouth, and which the Spirit had helped him to reach by a
deeper understanding and richer development of the truth
contained in his words, must have become mixed up in his
remembrance. But only in the form in which he wrote down
Christ's speeches in his Gospel did he hold them in his
memory ; hence only in that conception and representation
could they form the foundation for his view of doctrine at the
time.3 (d) In spite of the apparent freedom with which the
speeches of Christ in our Gospel are reproduced in the spirit
and in the speech of the evangelist, there are yet those
these equally do on apostolic tradition, as also on this, that that accordance
extends even to the speeches of the Baptist, and even, incidentally, to those of
the disciples.
3 Historical criticism may ask, How much in those words can yet be proved
as a real historical kernel ? Biblical theology must abide by this, that all which
Jesus had spoken, according to the remembrance of the evangelist, in the setting
in which he has preserved it, was authoritative for him, and must therefore be,
regarded as a portion of his theology. What is true of Christ's speeches is true
in a certain sense of the narrative portions of the Gospel. What John gives of
reminiscences from the life of Jesus is, since he selects his materials, evidently
according to doctrinal points of view, naturally all of it, and quite in the form
in which he presents it, authoritative for his idea of Christ. The question,
how far this reminiscence is one unconditionally authentic, belongs to historical
criticism, and has no interest for Bible theology.

S 141. THE CHAKACTEE OF THE JOHANNEAN THEOLOGY. 315
elements in them, which have not become more widely
operative in the special development of the Johannean
theology, but which stand apart, and, on that very account;
testify to the firm kernel of historical reminiscences which
is contained in them. Just so is it shown, on the other
hand, that ideas and doctrines, which are throughout familiar
to the evangelist, are found in the speeches of Christ not at
all or quite isolated, and these bear, on that account, in the
strongest way the individual Johannean mark. But both con
siderations show that the evangelist, as a matter of fact, though
not perhaps with a clear consciousness, yet distinguished in
details between the first principles given in the words of
Jesus in his memory, and his own views of doctrine, which
had been built thereon. This is especially the case in the'
doctrine of Jesus' person, in so far as it forms the central-
point of the whole Johannean theology, and, at the same time,
the principal theme of the speeches of Christ in the Gospel, so
that we can yet here mostly distinguish between the funda
mental principles given in these speeches and the specifically
Johannean further development. But we shall have to prove
elsewhere, on the one hand, that individual doctrinal elements
recorded by him from memory have not been perfectly assimi
lated even by himself, or not independently realized ; and, on
the other, that individual doctrinal developments of his find
no point of attachment in his reminiscences of the speeches of
Christ. So far, accordingly, as the form of the doctrines of
Jesus rises on the background of the Johannean theology, it
seems, from its shape in the oldest tradition, from which our
view springs, to be here the final result of Biblical theology in
the deepest conception and the highest glory, which they found
in the spirit of the disciple whom Jesus had loved.

§ 141. The Character of the Johannean Theology.
As John, according to the course of his development, could
not conceive of Christianity in opposition to Old Testament
Judaism, and yet had seen it in its complete emancipation
from its Jewish-Christian sources, so Jewish- Christian doc
trinal elements, quite irreconcile'd, had become mingled in his
doctrinal method with what was to him the most special

316 THE JOHANNEAN THEOLOGY.
expression of the simply new in Christianity (a). The funda
mental principles of his theology form a view of the person
of Christ and of its saving significance most quickening, in
which the apostle has by contemplation sunk ever deeper (b).
His idealism lets this Son of Thunder see a priori throughout
the deepest essence in the outward form, the immutable
law in the changeful actuality, the final consummation in
the germinal beginning (c). The aim after a single central-
point of all spiritual life gives a mystical character to his
method of doctrine, and makes him the apostle of love, in
which all knowledge becomes life (d).
(a) The Apostle John had passed through the school of the
Baptist, and of his own accord he turned to Jesus, whose
disciple he became (i. 35-40). More even than to the other
apostles had the transition from the old to the new been
brought about slowly to him, which prevented violent crises,
and a break with his religious past. Only he, who holds
Christ's speeches in the Gospel to be free developments of
Johannean theology, can in its polemic, a polemic which was
conditioned by the historical situation, and was directed,
therefore, against unbelieving and hostile Judaism, find an
antithesis of the author against Judaism in itself (comp.
Kostlin, pp. 40, 41). To be sure, the Johannean writings
belong, according to § 140, a, to a time when the Church, after
the fall of Jerusalem, had already become strange to her own
Jewish- Christian past, and the author, who for a decennium
had wrought in a Gentile- Christian district, and had already
become separated from religious and national fellowship with
his fellow-countrymen, looked upon the Jewish people, which
had for long put themselves in whole and in part into hostile
opposition to Christianity, as though this people had never
been his fellows. The new, which he found in Christianity,
had he in the richest and profoundest way expressed in a
general human way, for which he himself scarcely needed any
more to lean on the Old Testament. But nowhere, on that
account, is there shown any breach with Old Testament funda
mental views and traditions, as Frommann has thought he has
perhaps found in him. His doctrinal views are even by that
means characterized a priori as early apostolic ; that the law
and prophecy of the Old Testament appear to him as the

§ 141. THE CHARACTER OF THE JOHANNEAN THEOLOGY. 317
positive preparation and transition to Christianity; nay,
that the pre-Christian revelation of God in its method and
working is often quite strikingly paralleled by the perfect
revelation of God in Christ. Hence Old Testament ideas,
and early apostolic ideas grounded thereupon, emerge in
almost all the doctrinal parts, and often cross the independently-
formed new circle of ideas. No doubt, nothing ought to be
said of any atoning element in John's view of doctrine, as
Neander, p. 913, and Messner, p. 322, do. The author is
not conscious of any antagonism between this circle of Old
Testament ideas, and that specially formed by himself. In the
naivest way he unites them, perhaps, without requiring any
means of openly proclaimed reconciliation. Just because Old
Testament Judaism and Christianity are not contrasts to him,
but the former is but the divinely- appointed preparatory step
to the latter, the ideas springing from the latter never appear
to him to be in contradiction to its peculiar circle of ideas.
(6) As one of the disciples, who had been constantly in
Jesus' fellowship from His very first appearance, as one of the
three confidential disciples (Mark v. 37, ix. 2, xiii 3, xiv. 33),
as he whom Jesus had counted worthy of a special love
(John xiii 23, xx. 2 ; comp. xxi. 20), John must have felt
himseK arrested by the person of Jesus, even more directly
and more powerfully than the other disciples, and must have
been determined by it in his entire spiritual life. How this
came about, depended on his spiritual individuality. As we
come to know this individuality from the Acts of the Apostles,
John, who throughout yielded to Peter, although evidently
bound to him by the closest ties (Acts iii. 1, 3, 11, viii. 14),
was no energetically pushing nature, laying itself out for
practical action. As he appears in his Epistles, he was intui
tional, contemplative. Neither is the aid of reflective thinking
any necessity to him, not even where various lines of thought
cross before him (note a), by which the means are so easily
offered him ; nor does he show any inclination for speculation
proper, though that has often been sought in him. His whole
spiritual work is a contemplative sinking of himself in a small
circle of great truths, which unveil ever new sides to him,
disclose ever new depths in them, present the same object in
ever new lights. If we think of this contemplative nature

318 THE JOHANNEAN THEOLOGY.
brought face to face with Jesus, then it could not be any one
thing Jesus taught or brought or promised, but only His
person itself, which seized his spiritual life, and concentrated
on itself his undivided regard. .To sink himself ever deeper
into its whole height and significance ; to seek and find in it
on all sides the highest salvation ; to become ever more sure
and, more joyful in the ever more complete surrender to this
possession, must have been the goal of all his spiritual
struggles and life. Thus the whole view of Jesus' person, so
full of life, and the saving significance of it, grew on him,
which, as it had been found not in the way of reflective
thought or d priori speculation, but only by living intuition
and contemplation, became the animating and blissful centre
of his whole spiritual life. This complete view of the person
of Christ and of its saving significance forms, therefore, the
starting-point of his whole doctrinal views. Therein rests
what may be called the Gnostic character of John's theology.
This Gnosis has nothing in common with the speculative
impulse, or with the dialectic skill of Paul (§ 5 8, a). It is a
knowing immediately, a living looking on the highest revela
tion of God, given in and with the person of Christ, an ever
new sinking of himself in fathomless depths of that revelation
which had been manifested in Christ.
(c) A fruit of this contemplation, as it corresponded to the
spiritual individuality of the apostle, we find in the great
comprehensive first principles which are peculiar to the
Johannean theology. They are not abstract ideas got from
reflection, but forms of intuitive perception, in which the
highest things, about which his spiritual life was occupied, ever
afresh presented themselves to his regard. In these, the
simple innermost being of things was presented to him ; the
external appearances, on the other hand, with their changeful
manifoldness, as the accidental and the unessential, lost their
significance. And therefore he sees throughout the compre
hensive contrasts of God and the devil, light and darkness,
truth and falsehood, love and hatred, which trace all, pheno
mena back to their deepest reason, their ultimate principle.
And therefore he announces so generally, what is the norm in
the deepest nature of things, untroubled by the thought how
many exceptions and deviations may occur in empirical

§ 141. THE CHARACTER OF THE JOHANNEAN THEOLOGY. 319
experience. On this account, one side of a thing, by
which his attention was arrested, is brought by him pro
minently forward with an exclusiveness, so that the accidental
setting forth of the other side is made thereby to appear as
the sharpest .self-contradiction. On that account, he finally
takes no apparent notice of the different stages of develop
ment; because in each case he looks on the essence of the
thing which is realized in it in certain mass and degree.
Truth is truth, whether it be the imperfect Old Testament
truth or the eternal perfect New Testament truth. Faith is
faith ; knowledge is knowledge, from its germinal beginnings
to its fullest completeness. Life is eternal life even in this
world. This may be called the idealism of John's view of
doctrine, because . in the concrete reality he sees, in general,
only the idea which is realized therein, and which struggles
thereby after the comprehension of the highest. This idealism
is the glorified form of the fiery spirit, which Jesus charac
terized in the sons of Zebedee by the name Sons of Thunder
(Mark iii. 17), of the impatience which would not acknow
ledge any other fellowship with Jesus, than the complete
self-surrender of the disciples (ix. 38), of that high striving
ambition by which the highest was purchased not too dearly
by what is most difficult (x. 37-39). It is at this point
shown that the beloved disciple of the Gospel is at last but
the more completely developed form of the author of the
Apocalypse, who had described the world-historical victory of
Christianity as the great drama of the last struggle of God
with Satan (§133, d).
(d) The perception of intuition and contemplation, as we
have described them note 8, is very suggestive ; it comprehends
and determines the whole man, because the object thereby is
not in general apprehended in the divided territory of intellec
tual life, but in the centre . of the spiritual life. On this
standpoint there can be no contrast between the theoretical
and the practical, between knowing and doing, between faith
and life. John does not know of this contrast, and he will
not, acknowledge it; to him, even the revelation of the law
has never stirred any discord between knowing and willing;
for him there is but a. knowledge of the full revelation of God
in Christ, which brings about as its result the doing of what

320 THE JOHANNEAN THEOLOGY.
is good. What the spiritual life has not comprehended in its
simple central-point, it has not known ; intuitive knowledge
is such a laying hold of the object, as includes a being laid
hold by it in the innermost being. The knowledge of God
and Christ is a being in God and Christ, and a being of God
and Christ in us. That is the Johannean mysticism, which
does not consist in a soaring in indefinite and confused views
and feelings, but in an effort to get at the one central-point
of the spiritual life, in which everything which is to have
real value is traced back to the deepest foundation of the
being to the personal life itself, which, moreover, finds as the
religious element its deepest satisfaction in the direct relation
of person to person. This mysticism is begotten of the
innermost need of the emotional life, is comprehended in
feeling and self-surrender, in finding in love the foundation
and the object and the goal of all living and life-giving
knowledge. Thus John, with all in whom love to God has
been quickened, has found in Christ the full revelation of the
love of God. In this sense he may be called the apostle of
love. Only by that, on the other hand, there must not be
understood a weak feeling, a sentimental impulse, but the
energy of such a surrender of the whole person as knows of
no third thing between love and hate, and which on that
account is but the glorified form of a fiery spirit from another
side, who once wished to have fire rained from heaven on
one who refused his love to the Lord (Luke ix. 54), and who
solemnizes the righteous judgment of God over the anti
christian world. § 142. Previous Works on John.
The representations of the Johannean doctrinal system in
the earlier works of Biblical theology, partly in consequence
of false presuppositions as to the sources of that system, have
turned out mostly to be somewhat poor (a). The independent
representations of Frommann, Kostlin, and Hilgenfeld have
dealt with it too much in the sense of a dogmatic or philo
sophical system (8). Hitherto Eeuss, Baur, and Scholten have
justified its peculiarity, although they have in principle
mistaken essential sides of it (c). Only on the ground of a

§ 142. PREVIOUS WORKS ON JOHN. 321
thoroughgoing analysis of the Johannean fundamental ideas,
and a juster appreciation of the Old Testament elements of its
theology, as also along with a consideration of its relation to
the living doctrines of his Master in the memory of the
apostle, can it be set forth on all sides (d).
(a) Even for the representation of the Johannean doctrinal
system, the discussion by Neander in particular (comp. ii. pp.
874-914 [E. T. ii 1-58]) is to be put below the older
works (comp. Bauer in his biblischen Theologie, Bd. ii ; E.
Schmid, Diss. II. de theologia Joannis Ap., Jena 1801).
Neander has many deep glimpses into the peculiarity of the
Johannean theology, but these are set forth neither fully nor
with complete proof. His main effort is directed towards a
harmonizing comparison of the Johannean with the Pauline
doctrinal system, as also towards a clear exhibition of his
relation to some dogmatic fundamental doctrines, by which
the representation of the Johannean theology in its special
connections is prejudiced. Schmid has made the attempt,
quite unjustifiable, according to § 140, c, to set forth John's
doctrines, excluding Christ's speeches in the Gospel, and
therefore to keep only quite a poor imitation (ii. pp. 359—396) ;
van Oosterzee has also lately followed him (§ 45). The
representation of Messner has turned out to be (pp. 323-360)
much richer, because he does not altogether at least exclude
these speeches (comp. p. 320). Without doubt Lechler has
made use of them as sources for the doctrinal system of John
(comp. p. 206), which, after a discussion on the doctrine of
God, of the world, and of the prince of the world, he has
comprehended in the sentence, Jesus Christ, the Son of God,
in whom is life (p. 207 f.). But the peculiar Johannean
fundamental ideas are disproportionably less thorough in their
discussion than by Messner. Finally, Lutterbeck, who has
excellently established the use to be made of the speeches (ii.
p. 254 f.), has dealt with the Johannean doctrine altogether
according to the scheme of the dogmatic system (ii pp. 252-
299), by which its special type must necessarily be rubbed out.
(8) Frommann gave the first comprehensive representation
of the Johannean theology in his johanneischen Lehrbegriff
(Leipsic 1839). Although he excluded Christ's speeches in
the Gospel from being special sources, he yet found himself
VOL. II. *

322 THE JOHANNEAN THEOLOGY.
compelled even to draw them, in again for explanation and
filling up. From his thoroughly misleading presupposition of
the Johannean Gnosis (comp. § 141, 6), that the apostle had
risen to a freer speculation as to the grounds and nature of
Christianity (p. 84),' there is spun out of it a finely articulated
system of speculative dogmatics, which seeks in him the
solution of the deepest problems (e.g. as to the relation of God
and the world, of freedom and necessity, pp. 1-37, 242), and
attributes to him the sharpest distinctions (comp. e.g. pp. 210,
259, 266), and the most abstract definitions (comp. e.g. p.
165). Naturally the Johannean type of doctrine is thereby
separated entirely from its historical foundations-; it is torn
away from its connection with the Old Testament and the
Jewish consciousness (comp. e.g. pp. 2-88, 308, 329), and it
comes necessarily to be but a spiritualistic shadow of the
apostle's doctrine. In the comparisons of the Johannean
with the other doctrinal systems much is sought for and
sharply conceived, while the kernel of the Johannean pecu
liarity is not touched. The representation runs away on the
lines of a tendency, which, with its abstract reasons for its
sections, draws the apostle's doctrinal ¦ system d priori into a
false light. The representation of K. B. Kostlin (der Lehr
begriff des Evangeliums u. der Brief e Johannis, Berlin 1843)
is from the standpoint of the Tubingen school, which puts in
the forefront as its central idea, that Christianity is the
absolute religion, and that in contrast to Judaism and
heathenism, and asserts that the apostle's dogmatics is at the
same time throughout both apologetical and polemical (p. 40 f.).
But the absolute religion is Christianity as a religion of the
Gnosis, which to the evangelist is one with faith (p. 66 f.).
Kostlin admits, to be sure, that the author does not philosophize;
but all his conclusions in the form of direct knowledge, con
templation, he draws from his experience (p. 82), but only
because systematic reflection on the dogma, and therewith
intelligent activity, are thereby completed and brought, to a
firm result (p. 160). There is thus, then, here a doctrine' of
God imposed on His nature and His trinity in unity, which
draws into the Johannean theology philosophical results
altogether foreign to it. From similar presuppositions
Schwegler in his nachapostolischen Zeitalter has characterized

§ 142. PREVIOUS WORKS ON JOHN. 323
the religious philosophical standpoint of the Gospel (ii. pp.
358-371). Hilgenfeld has also tried to class the Johannean
system of doctrine in the development of the Gnosis, and he
has therefore drawn from the Gospel a complete gnostic system
occupying a middle place between Valentin and Marcion — a
system with a fully pronounced dualism and anti-Judaism
(comp. das Evangelium u. die Briefe Johannis, nach ihrem
Lehrbegriff dargestdlt, Halle 1849; Zeitschrift f. Wiss. Theol.
1863, 1, 2).1
(c) The general characterization of the Johannean theology
by Keuss (ii pp. 369-600 [E. T. ii. 331-543]) contains
excellent suggestions as to its specific peculiarity. The
arrangement of the representation of it, according to the
leading ideas of a union of John iii. 16 and 1 John iv. 9, is a
suggestive fancy, which cannot be carried through at least on
his understanding of the Johannean doctrine. But the
fundamental error of it consists, on the one hand, in this, that
Beuss along with the historical assumes some speculative
premises, which are to form the basis of the mystical con
templation of John ; and, on the other hand, in this, that he
understands the special Johannean doctrinal elements as much
too modern and spiritualistic, and thereby puts it in sharp
opposition to everything that is of the Old Testament or of
Judaism. In consequence of this, he has at one time to. assume
that the author becomes entangled in contradictions to his
speculative premises, and at another, that for practical use he
appropriates popular ideas beyond which he has strictly gone.
In this way, naturally, it is not possible to come to any
uniform conception of the Johannean doctrinal peculiarities.
Baur, in his Biblical Theology (pp. 35,1-407), represents the
Johannean doctrinal system drawn from, the Fourth Gospel
simply as the highest stage and the most perfect form of the
New Testament doctrinal type, a stage which presupposes all
the others, includes them all in itself, and concludes them,
which in like manner rises above Judaism and Paulinism
(p. 40 1). Starting with the Logos-idea in the Prologue, taking
1 Of the smaller representations, comp. Holm, Versuch einer kurtzen Dar-
stettung der Lehre des Apostels Jphannes, Liineburg 1832; Simson, summa
theologian Johanneae, Kbnigsberg 1839 ; Niese, die,Oru,ndgedanken des johan
neischen Evangeliums, Naumburg 1850.

324 THE JOHANNEAN THEOLOGY.
up the most important leading doctrines, he has discussed
them to their natural results, and given many a deep glimpse
into the peculiarity of the Johannean theology. But the
Jewish-Christian element in it does not get justice done to it
by him, and the supposition of an approach to Gnosticism,
in which, however, he is far from going the length Hilgenfeld
does, often misleads him, or makes him contented with
inexplicit or contradictory results. The representation of J.
H. Scholten (das Evangelium nach Johannes, ubersetzt von
H. Lang, Berlin 1867; comp. chap. iii. pp. 77-181) connects
an interpretation agreeing in the main with Beuss, only, in
contrast to him, the relation to Old Testament religion is more
correctly appreciated, with an approach to the dualistic con
ception of Hilgenfeld, whose external hardness, however, is
rubbed off, and it contains in clear representation much that
is excellent along with gross blunders. Immer finds the
main thought of the Gospel in the sentence, " Jesus, the Son
of God, the light and life of the world," under which he
appends by a strange selection and series the pretended
secondary ideas of the Gospel (among which is the idea of
faith !), and that of the Epistle in the sentence, " fellowship
with God ; " but he never comes to tangible and precise results
as to the relation of the author to Judaism or to the other
decisive questions (pp. 502-548).
(d) In my writing der johanneische Lehrbegriff, in seinen
Grundzugen untersucht, Berlin 1862, I have tried to forward
the understanding of Johannean theology in three directions.
It appeared to me, in the first place, that a clearer determina
tion of the fundamental ideas of John (§ 141, c) was
necessary.2 Then, in the former representations, justice had
never been done to the Old Testament fundamental principles
of the Johannean theology, — principles which are to be
necessarily presupposed in any tracing back of it to the
apostle (§ 141, a). Just so, the indication of the special
2 By appealing to the mystical or intuitive character of John's method of
thought, it has been thought justifiable in many ways to deny any exactness to
these ideas, to regard them as in a nebulous twilight, or to give to them a width
which left room for uniting or mixing the most heterogeneous. But just as
intuitive forms of contemplation, they will have a plasticity which can be fixed
by no logical definition, but by reference to the living significance they had for
the apostle.

§ 143. THE SENDING OF THE ONLY-BEGOTTEN SON. 325
intermingling of these, with what expresses the individual
Johannean conception of the salvation given in Christianity,
must be the key for many a mystery in our system of
doctrine. Finally, it seemed to me to be required, in the
sense of § 140, d, to separate that which John gives from
memory as his Master's self -testimony, from what he has
therefrom doctrinally developed. It is enough now to sum
up in one connected and complete image what was there
secured by separate investigations. That is, starting, accord
ing to § 141, b, from the Christology (chap, i), to set forth by
natural order the salvation in Christ (chap, ii.), the conditions
of its appropriation (chap, iii), its historical realization
(chap, iv.), and its consummation (chap, v.).8

CHAPTEE I.
THE CHRISTOLOGY.
§ 143. The Sending of the Only-begotten Son.
Jesus has been sent as the only -begotten Son of the
Father, and on this peculiar relation to the Father He
grounds His claim for the Messianic character of His
mission (a). As the Son of His love, the execution of the
specifically Messianic works of God is entrusted to Him, and
of these works His miracles are but signs (8). By them it is
shown that the Father is in the Son, and works in Him as
3 For the fuller establishment and exposition with different conceptions, I
refer once for all to my book mentioned above. Yet I hope that many an
individual point which was there brought forward, will find in the complete
representation of the whole Johannean system of doctrine, and in its comparison
with other types of doctrine, a deeper establishment, and will acquire a more
conclusive evidence. The simple numbers of passages quoted in the following
pages refer throughout to the Gospel of John ; the Epistles are designated by
I. II. III. ; of individual helpful works, comp. also Grimm, de joanneae chris-
tohgiae indole paulinae comparata, Lips. 1833; Schulze, Vom Menschensohn u.
wm Logos, Gotha 1867 ; Nbsgen, Ohristus, derMenschen- und Oottessohn, Gotha
1869; Weizsacker, in den Jahrb. fur deutsche Theologie, 1857, 1, 1862, 4;
Lnthardt, tpyot rou Biou und xltns in ihrem gegenseitigen Verhaltniss nach der
DarsteUung des joh. Bhang. (Stud. u. Krit. 1852, 2) ; Huther, die Bedeutung
der Begriffe gvij und xitniut in den joh. Schriften (Jahrb. f. d. Th. 1871, 1) ;
Zahn, de notione peccati, quam Johannes in prima ep. docel, Halis S. 1872.

326 THE CHRISTOLOGY.
the perfect organ of His Working on earth, as the Son abides
in the Father in the continual obedience of love (c). From
both is exhibited the unity of the Son with the: Father, in
virtue of which the Son is the highest revelation of the
Father (d).
(a) The self-testimony of Jesus with John, which, naturally
in the form in which it lives in the momory of the eVangelist,
forms the basis of his idea of the person of Christ; arises, quite
as the synoptical (§ 13, c) idea, from the fact that He has
been sent by God (xvii 3 ; comp. v. 38, vi. 29). This fact
is the most important object of Christian 'faith and knowledge
(xvii. 8, 21, 23, 25). But in everything which Jesus says
on the point, it is ever again implied that in the truest-- and
completest sense He has been sent out by God, that He fulfils
all the duties, and can claim all the rights, of one so sent.1
He, no doubt, seems to class Himself only among the prophets
(iv. 44 ; comp. Mark vi. 4) ; but the times of the prophets are
gone past (v. 37 ; comp. Matt. xi. 13), the last of those
messengers of God (comp. i. 6, 33, iii. 28) Jesus had acknow
ledged as His forerunner (v. 33-35); and therefore His
expressions about the divine sending can be understood
only of Him who was sent of God icaT i^oxyv, i.e. oi the
Messiah.^; His relation to God's other messengers is expressly
characterized in this way, that the Father hath consecrated
1 He has not assumed this calling of His own will (vii. 28, viii. 42), but He
has really come in the name, i.e. with the commission of God (v. 43). As His
messenger, God has commissioned Him with what He is to say (xii. 49), and
Jesus speaks only what He gave Him (ver. 50 ; comp. viii. 16, 26, 40). And
hence His words are the words of Him who sent Him (xiv. 24, vii. 16), they
are the words of God (xvii. 8, 14, viii. 47 ; comp. iii. 34) simply, as He has
Himself ever characterized them, according to § 18, c. Just as little as His
words are of Himself (xii. 49), as little are His works of Himself (v. 30) ; it is
the purpose of His life to do the will of God (vi. 38, iv. 34), and to finish the
work which He, who sent Him, gave Him to do (ix. 4). For this the Fathe*
helps Him (viii. 29 ; comp. iii. 2), and authenticates Him as His messenger by
works which, without His help,, none can do (ix. 16, 32, 33, xi. 42). As-Sent
of God, He seeks unselfishly the honour of Him who sent Him (viii. 50, vii. 18) ;
but it is implied in the nature of this representative relation, that He who sent
wishes to be Himself seen in the Messenger (xii. 44, 45, v. 24), and 'that the
former is received in the latter (xiii. 20 ; comp. Matt. x. 40).
s As such He is indirectly designated throughout wherever He speaks of the
Father, who has sent Him (v. 23, 36, 37, vi. 44, viii. 16, xii. 49, xiv. 24), which'
is here all the more significant as He calls God the Father of the disciples only

§ 143. THE SENDING OF THE ONLY-BEGOTTEN SON. 327
Him and sent Him (x. 36). He is therefore the Son sent by
God (comp. Matt. xxi. 37), and this, to be sure, in a special
sense (iii. 16, 18: 6 povoyevysi), which appeared to His
Jewish opponents to involve blasphemy worthy of death'
(x. 36, xix. 7). But although these found in the assumption
of the name of Son, that He was making Himself equal
with God (v. 18, x. 33), yet by this Jesus designates no
metaphysical relation of being, as Immer, p. 509, on the other
hand asserts, but, as § 17, 8, a special relationship of love.
The Father loves the Son (v. 20, xvii. 23, 26 ; comp. iii. 35),
and it is clear, iii 16, from the context that the designation
of Him as the Only-begotten is given but for this purpose, to
express the greatness of the sacrifice which it cost the Father
to give Him up (§ 77, c), and therefore to characterize. Him
as the chosen Son of His love in the highest sense.
(6) Because Jesus is the object of the divine love, the
Father has entrusted the Son, as § 17, c, with full Messianic
authority (xvii. 2, xiii 3; comp. iii. 35), i.e. He has given
Him God's great work to perform (xvii. 4), the work which
God has promised to do in Messianic times, and has, as it
were, reserved for Himself as His prerogative.3 To this
belongs the specifically Messianic works of the raising of the
dead, and of judgment (v. 21, 22), as also the gift of the
Spirit promised for Messianic times (xv. 26, xvi 7 ; comp.
once, and does it in such a way as to distinguish His relation to Himself from
His relation to them (xx. 17). But even in John He directly declares Himself
to be the Messiah only in special circumstances (iv. 25, 26), or to be the Son of
God (ix. 37 ; comp. ver. 35) in the sense in which then • ulis rou Biou was a current
name of honour for the Messiah (i. 34, 50, xi. 27 ; comp. § 17, 6).
'-*. It is involved in the nature of one's being sent of God, that He does the
works of Him who sent Him (footnote 1) ; but even on that account is the Son
the sent of God xar i^oxvt, because it is involved in the nature of the relation
of Son, that He finishes not this or that work entrusted to Him, but the works
of God xxr iloxv'i *-e- those by which God Himself has reserved for Himself to
bring about the promised consummation. It is in particular the idea of
essential moral likeness, which, according to § 21, c, footnote 1, is implied in
the name of Son, and which here, according to v. 17, makes all the works of-tbe
Son to be after the example of the Father's works ; and this idea is here
developed so far, that the Son can do nothing without the Father's example
(vt; 19, 30), but that the Father, on account of His love to the Son, a love
which can withhold nothing from Him (ver> 20), shows Him all things which
He Himself does, and therefore entrusts to Him the execution of His highest
works.

328 THE CHRISTOLOGY.
i. 33). That God has entrusted Jesus with these works, the
lifegiving and judicial activity, which He even now exercises
(v. 24-27), shows, inasmuch as it is but the type and prelude
of those works which He will execute one day in bringing
about the final consummation (vv. 28, 29); and the trans
ference to Him of these divine works can have but this
object, to bring to Him divine honour (ver. 23).4 These
spiritual works of Jesus are, to be sure, of a kind as can be
acknowledged as such only by believers. And hence God
has given Him great miracles to perform, which testify that
the Father has sent Jesus (v. 36), that therefore He is not a
messenger of God among others, but the Son sent by God, and
has honoured Him thus before aU the world (viii. 54), it being
presupposed that they are acknowledged as crrifiela (vi. 26).e
Even in the oldest tradition they appear as signs of the
Messianic time, inasmuch as that time dawns with such
bodily blessings, which brings to Israel the full salvation even
in the earthly life (§ 13, c). But here they are more
profoundly conceived of as emblems, which set forth, in the
earthly and the bodily, the invisible spiritual works of God
(ix. 3), which have been given to Jesus to perform in His
Messianic calling (ver. 4).6
4 By this is He shown to be not only the representative messenger (footnote 1),
but also the Son in the special sense, who has been exalted to a power and a
dignity equal to God ; and the Father regards His own honour as suffering, if
the honour allotted to Him is not also given to the Son (v. 23), an honour which
the Messiah also, glorified by the resurrection, willingly accepts (xx. 28). If
Beyschlag, p. 87, again asserts, that in the context of the passage, v. 23, it is not
indeed so high an honour, but only as real an honour, which is implied, see on
the other hand my joh. Lehrb. p. 218.
5 Miracles, even the most unheard of, can, to be sure, in themselves but
authenticate in general a divine mission, being proof of divine help (note a,
footnote 1), and thus the question ever remains, whether they are of the right
kind (vi. 30), or great enough (vii. 31) to prove that this mission is Messianic.
Hence Jesus here rejects the unbelief which seeks for miracles, which is simply
concerned about ever greater external miracles (ii. 18, vi. 30), and blames the
faith which requires only concrete miracles (iv. 48, xx. 29 ; comp. ii. 24).
The evangelist, however, steadily calls them tnpiiix, in reference to their special
significance (ii. 11, 23, iv. 54, vi. 2, 14, x. 41, xii. 37, xx. 30).
6 In the distribution of bread the Father confirms the Son as He who gives
with the imperishable bread the true life (vi. 27) ; in the resurrection of Lazarus,
as He who brings the resurrection and the life (xi. 25) ; in the healing of the
blind, as He who enlightens man for seeing spiritually (ix. 5, 39). In this
sense Jesus says that these works testify of Him (x. 25), and He points to them

§ 143. THE SENDING OF THE ONLY-BEGOTTEN SON. 329
(c) If Jesus' works, as to their contents, show that He is
the Son, then one learns, from the way by which they are
done, to acknowledge more exactly at the same time the
specific relation of the Son to the Father. Here too, that is
to say, as in § 18, 8, Jesus does these works not by His own
will and power. God has Himself given to Him to execute
them (v. 36), God's glory is seen in them (xi. 40; comp.
ver. 4) ; for God does them Himself, inasmuch as He abides
continually in Him (xiv. 10: 6 iraTyp iv ip-ol puevcav iroiel Ta
epya aiTo?), the actual centre of His life and of His works
(comp. xvii 23 : crv ev epoi). This is, too, the first thing, x. 38,
to he recognised from His works. But in this is realized what
was promised for Messianic times. Jehovah is Himself come to
His people (Luke i 17, 76). He no longer speaks or works
incidentally by means of His messengers ; He has found a
perfect organ, in whom He can continually abide and work,
to whom therefore He gives to do everything (v. 20; comp.
footnote 3), whom He has made to be the exclusive and
abiding organ for His final saving work, so that He hands
over to Him everything (xiii 3 ; comp. Matt. xi. 2 7), and
retains nothing any more to be His own exclusive possession
(xvi. 1 5 : irdvTa 6a a e^et 6 iraTrjp epd eo-Tiv). But it can
only be involved in this, that the Father, as the heart- searcher,
has acknowledged in Him the organ perfectly suited for this
end (x. 15 ; comp. Matt. xi. 27, and therewith § 17, a, foot
note 1). As it is involved in the essence of Sonship in
general that the Father loves Him (viii. 42 ; comp. xv. 23),
so He loves the Father, and shows it, in that He hopes in
childlike trust on His abiding help (xvi. 32), and in childlike
obedience fulfils all His commands (xiv. 31 ; comp. iv. 34,
viii. 29, 46, 55, xv. 10). It is peculiar to this perfect love
that nothing is called its own in any exclusive sense (xvii. 1 0 :
tA epd irdvra ad eo~Tiv), and hence the Father can give to
Him everything, which is His own (ical t« era epd), because
(x. 37, 38, xiv. 11), as to the evidence that the Father has borne witness for
Him (viii. 18). For these works, which none other had done, rendered them
inexcusable (xv. 24), if they did not acknowledge that the Father had sent
Him (ver. 21). Whoever was not in * position to acknowledge Him, in His
highest spiritual activity (v. 24-27), as the Son entrusted with God's Messianic
works, these suggestive symbols ought at least to be guides to enable them to
understand the significance of His appearance.

330 THE CHRISTOLOGY.
the Son yet receives all as a gift from Him (ver. 7).' Nay,
that love is nothing else than that perfect personal, dependence,
by which one's whole being is rooted in another; and because
the Son is in this sense in the Father, so can the Father b*
in the Son (x. 38, xvii. 21), the one is the condition of the:
other (xiv. 10, 11). For He will not be. thought of as self
less organ. As the Father has life in Himself, so has- He
given to the Son to have life in Himself (v. 26). It is implied
in this, to be sure, that the life of the Son, even objectively,.
is rooted in the Father ; but Only in so far as the Son willingly
and constantly acknowledges this, is the being in Him the
expression for the fullest personal dependence on Him:8
(d) This mutual relationship between the Father and the
Son constitutes what Jesus calls their oneness, since without
more ado, xvii. 21, 22, it is exchanged with Iv elvai, and both
are similarly put parallel with the ev elvai of believers; What
Jesus says, x. 38, of this mutual relationship is, from the
connection, but an exposition of, and an apology for, the
declaration: eyoa ical 6 iraTrjp ev eapev (ver. 30); and this
declaration is to show how the Son, sent by God, knows
7 Hence Jesus, in answer to His prayer, obtains everything He does from God
(xi. 22, 41), by which He is always sure of being heard (ver. 42), because God
likewise certainly hears Him, who does His will, because He cannot hear sinners
(ix. 16, 31), so that His prayers always at once pass over into thanksgiving
(vi. 11, xi. 41). Whatever, then, the Father gives Him to do, that He does in
His name (x. 25). And thus there is here perfected, but in an absolute way,
what was even involved in the relation of a messenger (footnote 1). Because
the Son is in the Father, He speaks nothing of Himself (xiv. 10 ; comp. xii. 49),
and He does nothing of Himself (viii. 28 ; comp. x. 32) ; it is involved in the
Very nature of the relation of Son, that He can do nothing of Himself (v. 19, 30 ;
comp. footnote 3). This, however, is not thought of as a metaphysical impo*
tence, but only moral, inasmuch as the love of the Soli to the Father, by which
His complete dependence rests on Him, leads Him to continual obedience to the
Father, and so enables Him to be His perfect organ.
: 8 The living Father can send only the living Son as His organ, but the Son
so sent is conscious to Himself, now and continually, that He lives, because the
Father wills that He live, and gives to Him life (vi. 57 : ?£ iix rit xaripx). The
continual free joyful impulse of this consciousness is the abiding in Him, as the
connection with ver. 56 shows that Jesus will say of Himself what implies an
abiding in the Father, and an abiding of the Father in Him. This peculiarity
of His life from God, and in God, cannot here be perfectly manifested to the
disciples, when they see Him put in many ways under the conditions of their own
earthly existence. But when He has been delivered unto death, and they see Him
return again living, then only will they quite acknowledge Him as Son, who with
His life is rooted in the Father alone, and is in Him (xiv. 19, 20).

§ 144. THE HEAVENLY ORIGIN OF THE SON OF MAN. 331
tfiat those who are made partakers of tlie Messianic salvation
are as safe in His hand (ver. 28) as in the almighty hand of
the Father (ver. 29). The Father is in the Son, and keeps
only by means of His hand ; the Son is in the Father, and
keeps only by His power. The position of the Son as the
perfect organ of the Father, implies in itself, that any separate
working of the Father and the Son is excluded, that both are
one in their working. It is on that account likewise but
another expression for this unity,9 if it is said, xiv. 9, that who
ever has seen the Son has seen the Father, which in ver. 10
is likewise referred back, as that, unity to the Son's being in
the Father, and the Father in the Son. Because in virtue of
that oneness in all His working, the working of the Father is
revealed, therefore is the Father seen in the Son as soon as
the former is acknowledged in His specific relation to the
Father (ver. 7). There is not required any more a theophany
in the Old Testament fashion, as Philip desires (ver. 8) ; the
perfect theophany is given in the Son, the self-manifestation
of God in Him by whom He brings about His highest pur
poses of salvation. And therefore no one acknowledges the
Father, who hath sent Him, who has not acknowledged the
Son to be what He is, His perfect revelation (viii. 19, xv. 21).
§ 144. The Heavenly Origin of the Son of Man.
Jesus traces back His special knowledge of God to a seeing
of God in His original existence with the Father, in which
from eternity, as the object of the divine love, He possessed
the divine glory (a). But He has come down from heaven to
earth, because His Messianic calling required His appearing
upon the earth (8). As He who was originally in heaven, Jesus
, 9 Thus neither are the words, x. 30; used of the substantial unity of both
(comp. Kiistlin, p. 93 f.), or of their identity of nature (comp. Baur, p. 357)i
nor those of xiv. 9 of their equality of nature ;(comp. Kostlin, p. 95), or of their
equality in dignity (comp. Frommann, p. 390) ; but there is nothing said in
either passage about the original (trinitarian) relation of the Son to the Father ;
nay, He who appeared on the earth only speaks of Himself and of His works.
In the latter passage especially is it evident, that what is true in a certain sense
even of any messenger of God (xii. 45 ; comp. footnote 1), must be true in an
absolute sense of the Son sent by God. He is the highest revelation of the
Father, who hath sent Him.

332 THE CHRISTOLOGY.
is the peerless Son of man, who even now does not possess the
divine glory, but yet is certain of constant divine miraculous
help (c). In His earthly existence He is, like every son of
man, put under the divine law, and looks up to the Father as
His God, while He feels Himself a stranger in no way to
human joys and conflicts (d).
(a) As the living organ of the revelation of the Father,
Jesus must know Himself as such, and this presupposes that
He perfectly knows the Father, who is revealed in His works.
This perfect knowledge of God, which can be compared only
with the knowledge of the Son by the Father, because none
other but He has it (x. 15, xvii 25), Jesus claims for Himself,
even in the oldest tradition (Matt. xi. 27; comp. § 17, a;
20, a); but here, too, is the point where the Johannean
Belf-testimony of Jesus decisively goes beyond that of the
Synoptists. While Jesus sinks Himself in the origin of this
peerless knowledge of God, He is conscious that it is to be
traced to no point in His earthly life, and to no analogy in
the religious experience of other messengers of God. It is a
particular fact of the past to which He points, which now
continues (ewpaica) in its workings. He describes it as a seeing
of the Father unapproachable to every other (vi. 46, iii. 11;
comp. ver. 32), which He has had with the Father Himself
(viii. 38 ; comp. vi. 46, vii. 29).1 And He points thereby to
a prehistorical existence with the Father, in which He has
seen God, as the perfected hope one day in the heavenly life
to see Him (§ 34, 8). This existence of His, which excludes
all becoming, Jesus puts in opposition to the historical appear
ing of Abraham (viii. 58), and He speaks of the glory which
He had then with the Father before the foundation of the
world, ao He hopes to receive it at His exaltation (xvii 5).*
1 Although the tTtxi xxpx «« Biou may in itself also designate the divine send
ing (ix. 16, 33), yet is it, vii. 29, distinguished from it (comp. xvii. 8) ; and
vi 46 can also only designate a coming from an existence with the Father,
because Jesus alone lays claim to it. Because He alone, in virtue of direct
intuition, which presupposes an existence with the Father, possesses the perfect
knowledge of God, He can announce the heavenly things, to the knowledge of
which none can come without Him (iii. 13). On the other hand, He nowhere
speaks of divine revelations or visions given to Him here on the earth, although
Beyschlag, p. 96 f., undertakes to point out such.
2 Thus, as certainly as the xxpx tixurS refers to the exaltation to heavenly

§ 144. THE HEAVENLY ORIGIN OF THE SON OF MAN. 333
This glory, which distinguishes the Being of God from all
creatures, the Son could possess only in that prehistorical
life, because the Father has loved the Son before the founda
tion of the world (ver. 24) ; and this love, involved in the
nature of the paternal relation, drew Him to the Son from the
beginning, to share all with Him (comp. § 143). Thus it is
shown that Jesus knew Himself from eternity to be elected
to be the object of the divine love.
(6) If the Son was originally with the Father, then the
sending (iii. 17) of Him is not only the commissioning of an
earth-born one with a divine mission, but the giving up of
the Son into the relative distance from God of an earthly
life (ver. 16 : eStoicev). The Father, from whom He is,
because He was with Him, has sent Him (vii. 19), and so is
He come (into the earthly world) (viii. 42 : tJkw), although
He was not iic t&v KaTto but e/c tcov dvm (ver. 23), which,
according to the connection with vv. 21, 22, can but desig
nate His origin from the heavenly world, to which He returns
again at His departure (comp. iii. 31: 6 dvw0ev ¦=. 6 iic tov
oipavov ipxopevos,). To this heavenly origin He points back,
when His coming into the world, i.e. His historical appear
ance (iii 19, ix. 39, xii. 46; comp. i 9), is preceded by8
life, in which He is to receive this $o%x, so certainly does the xapx toi speak of a
pretemporal heavenly existence with the Father, in which He really already
possessed it. If Beyschlag, p. 87 f. , refers this passage again to the glory ideally
suitable for Jesus, i.e. appointed for Him in the divine purposes, then has
Scholten, p. 96, even in this explanation acknowledged the xxpx tm and the iix"
as containing proof for the pre-existence ; and likewise the passage viii. 58 itself
is an explanation of the Messianic destination of Jesus approaching that of
Beyschlag. But the tlpii in it excludes every reference to a pre-existence in the
divine purpose (yet comp. Beyschlag, p. 86) ; and in answer to the objection of
the Jews (ver. 57), it claims for the historical person Jesus a prehistorical pre-
existence without any beginning, and so even the unbelieving Jews rightly
grounded on it a complaint of blasphemy worthy of death (ver. 59). A word of
the Baptist, also, John has already understood in the sense that it speaks of this
prehistorical existence of Jesus (i. 15, 30 : xpSris fiou it).
3 Scholten (pp. 102, 103) mistakes the significance of this expression, in that
he refers it to His heavenly origin, and finds himself thereby compelled to
explain the preceding yiymmpoxi (xviii. 37), in contradiction to the entirely
synonymous ytnuKfiu ils rh xotpiot (xvi. 21), of a being born spiritually of God.
That the analogous kxotrixxut ils rot xitpitt (xvii. 18) is characterized by the
parallel sending out of the disciples as a mission to the world entrusted to Him,
he admits, p. 101 ; but then x. 36 must also be so understood, where, likewise,
the sending of other messengers of God stands parallel ; and if, iii. 17, the sending

334 THE CHRISTOLOGY.
His. going out wapa Tov ©eov (xvi. 27, 28 ; comp. xvii. 8. =
dm, ©eov : xiii, 3, xvi. 3,0), or the synonymous expression, e*
tov iraTpos (xvi. 28 ; comp. viii 42), which Scholten, p. 101,
erroneously refers to the divine yewr/oif;.* But in the same
obedience, in -which , Jesus on earth showed the love of the
Son to the Father, (§ 143, c), did the Son, beloved ; from
eternity, come down from heaven to fulfil the will of Him
who sent Him (vi. 38), and this will of God was directed to
the Messianic blessing of men, a blessing which finds its con
summation in the resurrection (vv. 39, 40), as also in the
execution of the Messianic judgment, which the Eather has
committed to the Son (v. 22, 29),. just because He is the Son
of man (ver. . 2 7). For the discharge of these tasks was
conditioned, by His earthly human appearance.5
(c) Even in John, Jesus very frequently designates Him
self as the Son of man (6 uio? tov av0pd>nov). There can
of the Son into the world presupposes the giving of Him (ver. 16) as, vi. 38,
the r.ara/iaiHit xxo rou olpxtou '(comp. vii. 29), then that is involved in the
peculiarity of this messenger of God, but it does not give occasion for any othei
interpretation of this formula, i
4 Any possibility to refer this, otherwise than to a going out from the heavenly,
existence with the Father, is excluded by this, that to it, xvi. 28, is opposed
the leaving of the world, and' the going home to the Father (xiv. 12, 28,
xvii. 11, 13 ; comp. vii. 33, xvi. 5, 10 ; comp. xiii. 1, 3), which doubtless must
be understood of His exaltation to heaven (comp. xii. 23 : u^outiai ix rn; yHs,
xiv. ,2), Without taking up these decisive examples, Beyschlag, appealing
to the figurative character of these expressions, would find the supernatural
birth of Jesus indicated ;by them (pp. 79-82) ; and he presses the Zt it t?
oipxygp in iii. 13, in order to I find an uninterrupted fellowship with God
(p. 99 f. ; comp. Schenkel, p. 376). As that coming of His into the world is
designated, in a plastic, Biblical way, as a coming down from heaven in which
He was (comp. vi, 33-58), so this return thither (xx. 17) is spoken of as a going
up to the Father, and, vi. ,62, Jesus says pf it expressly, that He goes up thither,
where He was before.
5 In order ,to giye life to the world, the true bread of God must come down,
from heaven (vi. 33),, in order that it may be partaken of, and so the life con
tained in it may b,e .imparted to the world (w. 50, 51, 58), or, without a figure,
He must appear as Man among men, in order to tell them the truth (viii. 40),
which brings life. Just because He thereby offers them salvation, He can also
execute judgment on them, when they have decided either for or against it.
The identification, of the mis xtifixou (v., 27) with Jesus' standing designation of
Himself, S ulis rou attpixou (comp, Frpmmann, p. 396; Beyschlag,, p. 29;
Scholten, p. 110), is not; tp be thereby excused, that here the expression stands
as the predicate, since the two articles belong to the essence of that self-
testimony (§ 16, 6), and robs the proof of its special moment which
establishes it.

§ 144. THE HEAVENLY ORIGIN OF THE SON OF MAN. 335
here be no doubt that this name has its origin in Daniel
(§ 16, a), since the (original) Son of man, who is in heaven
(iii. 13), necessarily brings to remembrance Dan. vii. 13,
where one like the Son of man comes in the clouds of heaven.6
But this passage directly shows that among the sons of men
He is alone, because He, like no other, was originally in
heaven (iii. 13), whither He will return again (vi. 62).7 As
He who came from heaven, He possesses, in conformity with
His original nature, a glory which, in His human appearance,
is not manifest in itself, is acknowledged throughout His
earthly activity only in the narrower circle (xiii. 3 1 ; comp.
xvii. 10), and in the wider circle will be acknowledged only
after His death, at His glorification (xii. 23). As the Son of
man who has come down from heaven, He waits for His
exaltation, which is to bring round even the world itself, and
will serve this purpose of making Him known as He is,
according to His original Being (viii. 28). But He could
fulfil even that peculiar calling to which His designating Him-
6 Here, too, the form of the name, as in § 16, b, can but point to the
peculiarity of the Son of man, who exists not as a son of man among others
(v. 27), but who can say of Himself, what no other can say of himself. At
any rate, it sometimes appears as though this peerlessness, as § 16, c, lay only
in His calling, which all confessed, yet can be applied only to one. For,
vi 27, it is the Son of man who gives the imperishable food, which leads to the
Messianic salvation, or which, by His death, brings life to the world (ver. 53) ;
and, iii. 14, 15, that He may do this, there is appointed for Him a destiny
already prefigured in the Old Testament, on which account even the people
would by this name think of the Anointed One, who was to set up the everlast
ing kingdom (xii. 34). But if the oldest tradition, on the ground of the words
about the second coming, expected the coming of the Son of man from heaven,
beheld in Daniel's prophecy only in the future, then the present use of the
name in the mouth of Jesus by John, on the ground of the sayings explained
in notes a, b, may contain the reference to His heavenly origin, as Daniel asserts
it of the Messiah.
7 Beyschlag's assertion that, according to these passages, the Son of man pre
existed, an assertion which is to refer them to an ideal pre-existence (p. 29 f.),
has. but apparently an unlimited. support on the words. With Him the personal
Son of man, who came down from heaven, and goes up into heaven, is an
entirely different subject from the heavenly Son of man in His ideal (impersonal)
pre-existence. According to our conception, Jesus designates His person simply,
according to His historical appearance, by the name of Son of man, but He
regards the latter as the identical subject of the former, as of His prehistorical
pre-existence. Thus all those results which , Beyschlag, p. 85, draws from
vi. 62 in favour of an ideal pre-existence of Christ, fall to the ground of them
selves ; and since he designates this passage the key to the other passages for
the pre-existence, his misinterpretation of them falls at the same time.

336 THE CHRISTOLOGY.
self as the Son of man seems sometimes to point (vi. 27, 53,
iii 14, 15 ; comp. footnote 6), only because He who was the
Son of man had come down from heaven (comp. vi. 33, 50,
51, 58, iii. 13), and because on Him as such the angels of
God continually ascend and descend from the opened heavens,
in order to bring to Him the divine miraculous help (i 52 ;
comp. Matt. iv. II).8
(d) In consequence of His entrance on the earthly historical
life, Jesus, like any other son of man, is put under the divine
law (viii. 55, xv. 10), which tells Him what He is to do
(xiv. 31), and what He is to suffer (x. 17, 18, xviii 11).
Even under the most pressing human impulses to act, He
must wait till the hour appointed by God for Him to act is
come (ii. 4, vii. 8 ; comp. ver. 10; xi. 6 ; comp. Matt. iv. 3, 4,
and therewith § 18, 8). Although in virtue of His original
existence with the Father He possesses full knowledge of
God, which enables Him at any time to proclaim the truth,
yet must He always receive the command from the Father
what He is to speak (xii. 49, 50), and He speaks only what
He has heard of the Father (v. 30, viii. 26, 28, 40, xv. 15),
and He gives only, further, the words which He has received
of the Father (xvii. 8), because even His words are but the
fulfilment of the calling which God has given Him.9 As the
8 Christ's miraculous works thereby appear as works given Him by God for
the discharge of His calling as Son of man. As the Son of God, He could, in
conformity with His nature, do nothing without the Father ; as the Son of man,
who as such no longer possesses the divine glory (xvii. 5), can He do nothing
without the divine miraculous help ; but now the Son of man, who by His
origin and His calling stands alone among the children of men, is from the very
beginning of His official activity (ix' £pn) sure of this constant divine
miraculous help.
• It is clear from this, that Jesus, by free moral self-determination, realized
(§ 143, c, footnote 7) in His earthly life the nature of the relation of Son, by
which He could do nothing of Himself (v. 19, 30 ; comp. § 143, 6, footnote 3).
To be sure, it is the highest freedom for Him to do the Father's will (iv. 34),
yet He speaks of the fulfilling His will (v. 30, vi. 38), and of seeking His honour
(vii. 18, viii. 49, 50), as one to whom the conquering of His own will and self-
seeking is a moral task, as it is to others. Although He was from eternity the
object of the divine love, yet must He earn it ever afresh by His own loving
obedience (x. 17, 18, xv. 10). Although in virtue of His calling He can be
certain of constant divine, help, yet must He make Himself worthy of it, by
acting in a way well-pleasing to God (viii. 29). But on that account, like any
other man, may He look for a reward for discharging the task given Him.
Although originally He possessed the divine glory (xvii. 24), and may therefore

§ 145. THE INCARNATION OF THE LOGOS. 337
Son, clothed from eternity with the divine glory, Jesus cannot
certainly be thought of in the position in contrast to God in
which man stands in contrast with God. It is, on the other
hand, quite intelligible how the Son, become man, having
entered into all the conditions of the human life, must show
Himself as such also in contrast with God, speaks of the
only God (v. 44), the true God (xvii. 3), designates Him as
His God (xx. 17), honours Him (viii. 49), and prays to Him
(iv. 22, xii. 27, xvii. 1 ff. ; comp. vi. 11, xi. 41, 42). Only
as such can he designate the Father as the greater (xiv. 28).10
It is but the other side of this true human position towards
God, if the world touches Him all round in the same way as
it does all other men.11 Because with conscious consent to
the divine will (vi. 38) He left the heavenly existence with
the Father along with His glory, He must also be introduced
into the divine consciousness as into the sensibility of the
world of the sons of men.

§ 145. Tlie Incarnation of the Logos.
John has shown in his Gospel that Jesus is the Messiah, or
the Son of God, while he narrates how he had seen in the
earthly life of Jesus the divine glory of the Only-begotten (a).
look for His final heavenly glory, in conformity with His nature, yet He hopes
for it only as the reward for the discharge of His earthly calling (xiii. 32,
xvii. 4, 5 ; comp. § 103, d; 120, d).
10 While it would be an incongruity, bordering on blasphemy, to seek to
establish this for any other man, it yields a good sense, if the Son, who origin
ally (in His heavenly existence with the Father) was equal to God in glory,
claims that all who really love Him are to rejoice at His return to the Father,
as He Himself rejoiced at it (comp. xvii. 13), because His going to the Father,
throned in glory, made Him a partaker of that glory. Jesus accepts divine
worship only (xx. 28) when, after His resurrection, He is on His way to His
heavenly glory (ver. 17), in which He is to receive the full divine honour after
finishing His Messianic work (v. 23 ; comp. § 143, b).
11 Hence is He subjected to the natural changes of human impulses. He is
gladdened in fellowship with His disciples (xv. 11 ; comp. xvii. 33) ; the pain
of a dear friend (xi. 3, 5, 36 ; comp. xiii. 23) draws tears from Him (xi. 35).
The irritation to which He yields at the grave of His friend (xi. 33, 38), His
higher peace of soul, in which He overcomes all anxiety and restlessness
(xiv. 27), as also the deep shudder which seized His soul at the sight of
death, and which must be conquered by prayer and resignation to the divine
will (xii. 27 ; comp. xiii. 21, xviii. 11}, show that in His earthly life He felt
Himself quite as a man.
VOL. II. Y

338 THE OHRISTOLOGY.
In order to designate the original nature of this Son of God,
he calls ,Him, by an Old Testament expression, the ¦• -Word,
which had been from the very beginning the medium of creation
and of revelation (8). As the Son of God was manifested by
His appearance in flesh, so this Logos became' flesh, and
thereby the object of concrete perception (c). The idea of the
communication of the Spirit in baptism is not irreconcilable,
in the evangelist's conception, with these suppositions, if it is
not even expressly brought about by them (d).
(a) If the evangelist, by means of his Gospel, would lead his
readers to a belief in the Messiahship of Jesus (xx. 31 : on
'Ir)crov<s eo-Tiv 6 Xpio-TO<i), this cannot have the same meaning
,for him, who writes for Gentile-Christian readers, as in the
first evangelists (§ 136, d). If he more exactly designates the
exalted One as the Son of God, then this name in his mouth
is not, as in that of the Jews (i. 34, 50, xi. 27), simply a
Messianic title of honour, but, on the ground of Jesus' self-
manifestation developed in the Gospel, it designates the eternal
Son of God sent by God from heaven to accomplish the
Messianic work (i. 4, 10, 14). In the light of this, John has
acknowledged that the Old Testament prophets, when they
prophesied of the Messiah, spoke of this eternal Son of God,
and saw (xii. 41) that original glory proper to Him (xvii.
5, 24).1 John also yet preserves the original significance of
1 It is therefore quite the same whether the Christian confession is thus
formulated,— that Jesus is the Son of God (I. iv. 15, v. 5),— or that He is the
Christ (I. v. 1), without John's, giving any other signification to this name
(against Biedermann, p. 256), and that, as Gess, p. 530, asserts, after the
example of the false teachers. If the apostle hence characterizes the anti
christian false doctrines of his time, that they deny that Jesus is the Christ
(I. ii. 22 ; comp. iv. 3), then he understands by this that those doctrines deny
that Jesns is a person with the original divine nature, which, with him, as in
the Epistle to the Hebrews (§ 118, b), the name of son designates ; and because
any other than the Son promised in the' Old Testament, and made manifest in
Jesus, can be only a lying fiction, so tliose false teachers, when they speak of a
Xpitr'o;, or ulk, yet have not throughout the Son (I. ii. 23). The. ordinary name
'Utou; Xpitri; (i. 17, xvii. 3; I. ii. 1, iT. 2, v. 6 ; II. 7) has won for the apostle a
special meaning, inasmuch as, in opposition to those false teachers, it expresses
the identity of Jesus with the promised Messiah (in his own sense), on which
account he is m the, habit of so designating the (eternal) Son of God by a more
solemn term (i ulis *ir.» 'lWoZs Xp.tr'o, ; I. i. 3, iii. 23, y. 20 ; comp. I. i. 7 ;
II. 3). But the name S Xpitrk alone occurs only II. 9 (comp. § 134, a, foot
note 1) ; and it is there, too, expressly emphasized, that in the doctrine of this

§ 145. THE INCARNATION OF THE LOGOS. 339
the name of son (§ 17), since, i 4, x. 14, the relation of
Christ's sonship is urged in order to magnify the- greatness of
the sacrifice which God has made in His mission into the
world (comp. § 77, c). He is likewise called, on that account,
ver. 9, the Only-begotten, for whom the sitting down at the
right hand of God is no longer emphasized as specially charac
teristic, but His resting in the bosom of the Father (i 18),
because this latter is the sign of the closest relation of love
(comp. xiii. 23).2 To be sure, it corresponds to this relation of
love (comp. § 144, a), that the Father pours out all His glory
on the Only-begotten (i 14 : B6%av w povoyevov? irapd
7roTpo?).3 And because the apostle has beheld this glory, he
can point out the revelation of it in the earthly historical life
df Jesus. In the great miracles of divine power, as also in
Xpitro; one has the Son, and in Him the Father. Jesus, on the other hand, is
usually called l uli; c-au Biou (I. iii. 8, iv. 10, v. 9, 10, 11, 12, 13, 20), or the Son
simply (I. ii. 22, 23, 24, iv. 14, v. 12 ; II. 9).
. 2 There is by no means involved, as Baur, p. 357, supposes, even in the very
designation as ptotoyin;, the idea of generation, whether we think by it, with
Scholten, p. 82, of a generation in the metaphysical sense, or, with Beyschlag,
p. 154, of supernatural generation. Bather, I. iv. 9 f., as John iii. 16, 18 (comp.
§ 143, a), the context shows that the piotoyitfc designates the Son Only as the
only, and therefore as the highest, object of the divine love, whom to give up
was love's greatest sacrifice. On the other hand,' the idea of yimtSai ix rou
Biov, elsewhere common to the apostle, is never transferred to Christ. As, i. 18,
participation in the divine kingly glory is no more mentioned, as elsewhere
throughout, as a characteristic for the exalted Son, who alone is spoken of here
(against Beyschlag, p. 151 ; Schenkel, p. 375 ; Gess, p. 562), so the name xipio;,
which designates the Messianic lordship of the exalted Christ, does not at all
occur in the Epistles (II. 3, xvpUv is false). Only in the Gospel is Jesus some
times, as in Luke (§ 138, a, footnote 1), in the narrative parts called i xipio;
(iv. 1, vi. 23, xi. 2, xx. 18, 20, xxi. 7, 12). The address xipn, and the self-
designation derived from that (xiii. 13-16, xv. 20), has, besides xx. 28, nothing
to do with its specific position of honour (comp. § 18, d).
3 To connect xxpi. with poowyitoZ;, by which it will be said: the Only-begotten
of the Father (comp. Schultz as above, p. 211), is unquestionably contrary to
the language. ' But, in general, the words are not about the concrete person of
the Only-begotten, although Gess, p. 559, yet simply explains them as though
the words were roZ piotoy. The expression designates a glory so great as none
but an only-begotten Son of the Father can have it, inasmuch as the Father
makes the only Son the exclusive possessor of all He has (comp. Scholten, p. 81).
And this glory, no doubt, by no means consists of the grace and truth (comp.-
Neander; p. 884, and- Beyschlag, p. 170), or of His special fellowship with the
Fatlier (Gess, p. 561), but in the fulness of all the- glorious divine attributes,—
in particular, of the omnipotence and the omniscience. We have accordingly
in John not the sharply-outlined Pauline idea of oi%x (§ 76, d), but the early
apjstolic one (comp. § 118, c, footnote 7).

340 THE CHRISTOLOGY.
the ever fresh tokens of His divine omniscience, has Jesus
revealed His glory (ii. 11; comp. xi. 4, xvii. 10) ;4 so that
the Gospel can conclude with the confession of His Godhead
(xx. 28), and therewith complete its proof that Jesus was the
promised Messiah, i.e. (in his sense) the eternal divine Son of
God. It is true John would not by that say that Jesus
possessed, even in His earthly life, the Boija peculiar to Him
from the beginning (xvii. 5), as Kostlin, p. 150, and even
Scholten, p. 105, maintain ; for he even speaks of an exaltation
to glory which awaited Him only after His death (vii 39,
xii. 16 : Boj-ao-0f}vai). But the Father, who is said to do
these almighty works and to speak these omniscient words, has
therewith given to Him a reflection of that glory (xvii. 22), in
order to bear witness thereby to the world of that glory, which
originally belonged to Him as the only-begotten Son, and
which He had laid aside in His earthly existence. Only
because it depends on the evangelist so to prove the one by
the other, the facts of His life, which even the oldest tradition
in substance knew, appear here in a light which at times
seems to deny the actual humanity of the Son of God.
(8) The Son of God, who at the conclusion of the Gospel is
addressed as 0eo? (xx. 28), must naturally have been from the
4 The first of these tokens was like a miracle of creative power, by which wine
came to be where water had been (ii. 9). The two healings of the sick, iv. 53.
v. 8, were done by a simple almighty word, which had effect partly in the
distance, partly in His immediate presence. In the distribution of the bread
and the walking on the lake (chap, vi.), Jesus showed a divine lordship over the
elements. By the healing of the blind man by Jesus only an unheard-of thing
is narrated (ix. 32), by which a new creation of the sight, denied to the blind
man, was brought about ; and finally, the work of God (v. 21) in the resurrec
tion of the dead (xi. 43). Plainly this definite number of seven great miraculous
works of God are selected in order to point out in each a token of His divine
omnipotence from another side, as, § 143, 6, there are tokens of His original
divine nature. The same is true of the proof of His omniscience. Jesus, as
the heart-searcher (comp. I. iii. 20), knew what is in man (ii. 25), and verifies
this ever afresh (i. 43, 48, iv. 35, v. 42, vi. 15, 61, vii. 19, viii. 40). He knew
beforehand the most secret development in men (vi. 64, 70, xiii. 11) ; He divined
the thoughts of the disciples (xvi. 19), and they therefore acknowledge His
omniscience (ver. 30 ; comp. xxi. 17). He knew all secrets (i. 49, 51, iv,. 19, 29,
xi. 4, 14, 15), and He knew all the future (xviii. 4 ; comp. ii. 19, iii 14, vii. 33,
xii. 35, xiii. 1, 38). The whole history of His suffering is thereupon set forth to
show how all His words were fulfilled (xviii. 1-3 ; comp. xiii. 26, xviii. 4-7 ;
comp. x. 18, xviii. 8, 9 ; comp. xvi. 32, xvii. 12, xviii. 10-27 ; comp. xiii. 38,
xviii. 28-xix. 16 ; comp. xii. 82, 33, xviii. 32, xx. 8, 9 ; comp. ii. 19).

§ 145. THE INCARNATION OF THE LOGOS. 341
very beginning in the divine nature (0eo? fjv, i. 1). He is
indeed come into the world for this purpose, that He, who was
Himself the true God, may make known Him that is true
(I. v. 20).5 But then He must also have been from eternity
as God Himself (I. i 2, 13, 14: b air a/3%»??).6 No clearer
evidence can be given for the fact, that the name of son did
not by itself designate the original nature of Christ (note a),
than that John searches for a special designation for the nature
of the Son of God in His eternal existence with the Father,
and His living mutual fellowship with Him (i. 1 : irpb? tov
©eov; comp. I. i. 2). But such a designation can he find
only in the Old Testament, which, according to his conception,
had already prophesied of the eternal Son. Here he found
with God from the beginning His word mentioned in many
ways as living, operative.7 Nay, since it is even the nature
s The tautology, which arises from referring the ouro; to God, is not removed
by arbitrarily supplying : that is to say, only the Father of Jesus Christ (comp.
Huther in loc. ), although God has never before been so designated. Bather has
He, according to the current interpretation, been twice so called, Him that is true ;
and that by Him that is true, the true God is meant, what is now to be once
more confirmed has been d priori presupposed without more ado. But the
contrast in ver. 21 of u&aXx can prove nothing, since what is dealt with in this
verse is ever how we can come to the knowledge of the true God. But Gess,
p. 537, reasons from U ru xXntnS, to which, according to the correct interpreta
tion, it rS my is and must be in apposition, because the meaning that the Son is
the medium of our existence in God runs counter to the whole Johannean use of
speech (comp. § 149, c, footnote 8).
6 It is to no purpose denied by Reuss (ii. pp. 438, 439 [E. T. ii. 391, 392]),
that ix" ipxHs is to be taken in the absolute sense. The beginning can be but
that point of time at which our thinking in general begins. As there is no such
point, — because to any such point of time another such can be thought of as
antecedent, — there is involved in it the idea of eternity a parte ante. In another
way is this expressed in the Gospel by a play on Gen. i. 1 : in this way, that at
the beginning of the divine creation, from which the Scriptures begin, He did
not in any way come into existence, but He was (i. 1 : it ipxy »»)• But this
was already given to the evangelist, by the testimony of Jesus about Himself
(§144, a).
' It must be regarded as acknowledged, that in all Old Testament expressions
about that word there is yet no hypostatizing of it implied, but only a poetical
objectivizing of it (comp. Gess, p. 625 f.). Even the term w*j tOD^D in the
Targums designates but the revelation which God gives of Himself by means of
His Word in the world, and which has on that account divine authority (Deut.
xviii. 19 ; 1 Kings viii. 50) and divine energy (Gen. xxxix. 2, 21 ; 2 Sam. vi. 7),
without its being thought of as having an independent life (comp. Gess, p. 6 58).
But the way in which the Word of God is here conceived of shows plainly, that
if John sought in the Old Testament for an attestation of the prehistorical

342 THE CHRISTOLOGY.
of the Word to reveal the inner mind of Him who speaks, so it
was easy to find the Son, who by His appearance on the earth
had been the Eevealer of the Father (§ 143, d), designated by
this Word of God. When now, in the Prologue of the Gospel,
he will establish the proper point of view to look on the Son
of God in His historical appearance, he infers from this that
the Logos was in the beginning with God (i 1, 2) ; and when,
in - the Epistles, he will express in one word what the eye
witnesses of His life have acknowledged as His original
nature, he: calls Him the Word (I. i l).8 But everything
which he, proceeding from the statements of the words of
Christ, teaches of this Logos, is now taken simply from the
teaching of the Old Testament, about the word of God. As
the world of God was created by it (Ps. xxxiii. 6 ; comp:
Gen., L), so the Logos is the medium of creation, in that the
world and all which was made was made by Him (i 3, 10;
comp. § 79, c ; 103, 6; 118, d). That the materials, in what
was thus created, are included, is, to be sure, not said ; but it
is not also to be excluded by reflections so foreign as Scholten,
p. 83, inserts. As, further, the Word of God comes to the
prophets (Jer. i. 4, 11, ii. 1), — nay, is seen by them (Isa. ii 1)„
— then have the prophets beheld the glory of the Logos'
(xii. 41), and He has become the medium of all revelations
of God generally from the very beginning (i. 4, 9 : t6 gSws
existence of the Son, whom he had acknowledged as the perfect revelation of
God, he could find it only in what was there said of the Word of God. The
experience of the living energy of this Word could not lead to a hypostatizing of
it ; but if John had learned to acknowledge the Son of God as the independent
(personal) organ of God's revelation, the Son who from the beginning was with
the Father, and from this point of view read the Old Testament (perhaps with
the former interpretation of the Targums), which was to testify of the Son (John
v.' 34), then must he have been led thereby to take that living Word of God for
a designation of this Son' of God. If the author of the Apocalypse had designated
the exalted Christ. as the Word of God, which makes known the (judicial) will
of God, while it executes.it (§ 134, d, footnote 5), then might the evangelist find
in the Old Testament Word of God the designation of the nature of the eternal
Son of God in His prehistorical existence.
8 The Word of God is in the New Testament often enough called simply the
Word (§ 46; a ; 89, a ; 139, 6, footnote 2) ; and when John wished to express;
that he did not' mean a single word, which had proceeded from God, but the
(personal) Word having life in Himself (i. 4), such a Word as He had acknow
ledged in Jesus (v. 26, vi. 57), he had to designate Him as the Word simply,
the Word which was hot a xiyos Btou, but was itself of divine nature (8eoV »» •
Xoyas l i. 1 ).

§ 145. THE INCARNATION OF THE LOGOS. 343'
rSiv dv0pu>Trcov)< Therefore is Israel, in which God had His
specific place for revelation, become the very people of the
Logos (i. 11 ; comp. § 79, c; 118, d). Of the ways by which
Paul and the Epistle to the Hebrews were led by inference
backwards to the eternal divine nature and working of the
Son (§ 79, 103, 118), there is in John, whose entire spiritual
way is otherwise far removed from such reflections (§ 141,8),
as little any trace as in the author of the Apocalypse (§ 134, d).
Bather the way in which the Prologue refers a priori to the
history of creation points plainly enough to the Old Testament
origin of His ideas.9
(c) The sending of the only-begotten Son is never by John,
as with Paul (§ 79, c; 103, c), put in the point of view of a
humiliation ; it has rather helped to reveal Him as to His
9 It is of decisive importance that one be quite clear that the Johannean
expressions about the Divine Being who was in the beginning with God, so long'
as one allows the evangelist to regard the words of Christ in his Gospel to be
bona fid e the words of the historical Jesus, cannot possibly be the result of any
d priori speculation about the nature of God, as Frommanu, starting from the idea
that God is love, ascribes (pp. 105, 134-137) to the apostle. Only if one regards
the Fourth Gospel as a conscious invention of a Christian Gnostic of the second
century, who puts his philosophical theories into the mouth of Jesus, has one a
right to ask where he got the idea of a divine mediatory Being, whose incarna
tion he believes he finds in Jesus. But then, moreover, the idea of a God hid
in Himself, who needs an intermediate being for His activity in the world (comp.
Kostlin, pp. 85-89 ; Baur, p. 356), contradicts the idea of the evangelist, who
by no means shrinks from assuming a direct activity of God in the world (v. 17,
21, vi. 37, 44 f., 65, xvii. 11), asBeuss himself admits, in that he finds an incon
sequent carrying through of the speculative premiss of the Johannean theology
(ii. pp. 432, 440 f. [E. T. ii. 386, 393 f.]). But for him who holds the words of
Christ in the Gospel to be trustworthy as regards their essential contents, the
inquiry has lost all significance, whether it was the Alexandrian doctrine of
wisdom, or Philo's doctrine of the Logos — about which even yet it is disputed
whether it regarded the Logos as really hypostatized and a Divine Being — that
could have led the apostle to those statements, since the premises for them are
completely given in what the evangelist regarded as the words and deeds of the
historical Jesus. It might therefore at most be made a question, as even Baur,
p. 353, in principle admits, whether the apostle had borrowed the name of
Lo<*os, which he gives to the Son of God in His prehistorical existence, from a
philosophy then in vogue (comp. Schmid, ii. p. 368 ; Lutterbeck, p. 264). To
be sure, a comparison of the terms used by Philo very little coincides here, since
in his use of the word Xiyos the significations Reason and Word are interchanged,
while with John only the latter is confessedly admissible. But the current
assertion, that the way in which John presupposes the name as known points to
6ome such borrowing (comp. also Baur, p. 353), overlooks the fact that this
method of designation must have been known from the teaching activity of the.
author.

344 THE CHRISTOLOGY.
true nature (I. iii. 8, 5), and thus was He glorified among the
believers who acknowledged His glory (xi 4, xvii. 10 ; comp.
also note a).10 Those who recognised His revelation confess
now that Jesus Christ is come in the flesh (I. iv. 2 ; II. 7).11
For the apostle everything depends on this coming of the Son
of God in the flesh ; for only thereby is the fact on which
salvation is grounded, the fact, namely, that the Father hath
sent the Son, become a matter of objective perception (I. iv. 14:
Te0edp£0a). But it is not thereby said that the divine Logos
has clothed Himself only with an earthly material, mortal
body (Kostlin, p. 139; Scholten, p. 94), far less than with
an apparent body, which Baur, p. 364, finds in vi. 19, vii
10, 15, viii. 59 (comp. on the other hand, my joh. Lehrb.
p. 253 f.). To be sure, the body of Jesus is regarded as the
temple (ii. 21) in which the divine Logos has made His
dwelling, as Jehovah once found in the tabernacle a place
10 As God, because He is a spirit, and therefore bound to no locality (iv. 24, 21),
therefore cannot be seen with the bodily eye (i. 4, 12, 20), so naturally the Son
of God also, because He is the divine Logos, and the nature of the Logos is
self-evidently spiritual (comp. vi. 63), is not in Himself visible. Yet the
eye-witnesses of the earthly life of Jesus testify that (in consequence of His
manifestation of Himself and His miraculous works) His eternal Logos nature
became (I. i. 1) capable of being heard and seen by them (notice the perfects :
axtixlxfiit . . . ioipxxxpiit) when in the closest intercourse with Him (at x"P"
SipSt iipuXxifntat), being an object of their attentive contemplation hxtlxt, as
throughout in contradistinction from opSi t, from perception by the senses (comp.
i. 32, 38, iv. 35, vi. 5, xi. 45, i. 4, 14).
11 These expressions will not set forth the body of Jesus as a real body in
contradistinction to a docetic one (comp. Lutterbeck, p. 277) ; they will rather
prove that in the human person of Jesus, who was on that account called Jesus
Christ (comp. footnote 1 ), the Christ or the eternal Son of God is come in the
flesh, without our being capable on that account, with Gess, p. 509, to put
Xpitrit into the predicate (that He is the Christ come in the flesh), which is
very doubtful on account of the want of the article. It opposes in that way
the false teachers, who distinguished between the higher aeon Christ and the
human Jesus, and would concede only a temporary union between them (as
Hilgenfeld, p. 244, imputes even to our author), and makes prominent as
against them that He is come (by baptism) in water and (by His death) in
blood (I. v. 6), and therefore even before baptism and even in death was He
the Son of God manifested in the flesh. The oux Iv rS uixn pi'otot is simply
explained in this way, that the false teachers could yet ascribe this in a certain
sense, and it rZ a'ipixri was specially decisive. Therewith falls the only reason
which Gess, p. 518, can adduce against this the only interpretation conformable
to the word and the fact ; and that the reference to the baptism which Jesus
introduced presupposes the most arbitrary assumptions, Gess, p. 519 f., shows
clearly enough.

§ 145. THE INCARNATION OF THE LOGOS. 345
for His manifestation on the earth (i 14: icnajvcoo-ev iv
i)plv). But the flesh, which forms the material substance of
this body, is with John, as everywhere in the early apostolic
system of doctrine, animated flesh, and the life of this flesh is
not the bearer only of the physical, but also of the spiritual
life in man (§ 27, 8, c).12 The Logos come in the flesh is
therefore become man in the fullest sense (comp. also Bieder
mann, p. 255). It is not said that the Logos took flesh
(which might, perhaps, be docetically misunderstood), but
that the Logos became flesh (i 14) ;13 that He therefore
became something else than He was before, as also the sub
ject of the historical life of Jesus is never designated as the
Logos, and a Logos extra carnem is never assumed alongside
the Logos in came (as Beyschlag, p. 173, would have it). As
Logos the Son of God was a purely spiritual Being, and He
became a Being in flesh, i.e. a Being who had the earthly
material nature in His body, and can be on that account the
object of bodily perception. The evangelist throughout
speaks without reserve of His earthly home (i. 46, 47, vii.
41, 52 ; comp. iv. 44), of His mother and His brethren
(ii. 1, 12, vii. 3, 10, xix. 25, 26 ; comp. i. 46, vi. 42). Then
capl; is only that which is born of the flesh (iii. 6), and the
12 To be sure, vi. 63, txp\ forms only the earthly material body in opposition
to the spiritual, and, viii. 15, xxrx riot tapxx, like xxr tyit (vii. 24), designates
judging according to the outward, external appearance. But, i. 13, a SiXtipx is
ascribed to the *xp%, which can only be the fleshly impulse by means of the soul
(comp. I. ii. 16). Thus, too, a real human shuddering is ascribed to the soul
of Christ ; and if the same is elsewhere said of His spirit (xiii. 21, xi. 33), then
this cannot be the xtiupta of the Logos (Kostlin, p. 141 ; Scholten, p. 113), but
only the xtsu/tx constituting the human soul (§ 27, c). On the other hand, as
little of the specifically Pauline txp% (§ 68) is found in John as anywhere in the
early apostolic system of doctrine, as it has often yet without more ado been
drawn in to iii. 6, where but the bodily birth, which conditions the earthly
sensuous life, is contrasted with the spiritual second birth. The ixihpilx rils
rxpx'os (I. ii. 16) is not the sinful lust as such, but the lust of the flesh in the
narrower sense, as even its conjunction with the lust of the eye shows.
13 The incarnation is not here to be described, which indeed (i. 9-12) is pre
supposed, since only He who has become flesh can come historically, be in the
world, can be known and accepted. Eather from the context only those sides
of it are to be made prominent by which a concrete beholding of the invisible
Logos can come about (comp. Gess, p. 553). But if xxtx tapi designates every
man, in so far as he is a fleshly nature (xvii. 2 ; comp. § 27, a), then tapi
iyitiro can but designate that He became a being whose characteristic peculiarity
it is to have in Himself *&p\.

346' THE CHRIS TOLOGY.
Logos has become crdp^ But the identical subject of the
original Logos-nature (XpiaTo<;) and of the historical flesh-
nature (Ir/o-ow) is the only-begotten Son of God.
(d) In John, too, the Baptist testifies that he saw the
Spirit descend on Jesus (i. 32, 33 ; comp. § 18, a) ; and Jesus
seems Himself to refer to this consecration of the Spirit at
His baptism .(x. 36: i)yiao-ev)}6 Yet it is not to be over
looked, that the evangelist explains, iii. 34, even the com
munication of the Spirit narrated by the Baptist, according to
his conception of i 32, 33, in this way, that the Spirit comes
down on Jesus not to unite Himself with Him, but to abide
upon Him (pevov eV aiTov), i.e. in order to give Him steadily
the miraculous help, and the knowledge of what He has to
speak and to do according to the will of God (§ 144, c, d).
In this sense the saying of Jesus, i 52, is but another form
of the idea of that constant equipment and strengthening for
the exercise of the activity of His Messianic calling, of which
the incarnate Logos stood in need just as did the Son of man
of Christ's words who came down from heaven. To be sure,
14 Since John knew and presupposed the Synoptic Gospels, it would be ,
strange enough to ascribe to him, that he had to enter a protest if Jesus is
spoken of in the mouths of the people as the son of Joseph of Nazareth,
if he was not to be a witness against the miraculous birth at Bethlehem.
For His incarnation the question whether He was naturally or supernaturally
begotten makes no difference, as the incarnation depends on a fleshly birth as
such. 15 Neither is the Spirit the Logos, who in baptism is united with the man
Jesus (comp. Hilgenfeld, p. 254 f.), nor is that descent of the Spirit set forth as
a mere vision of the Baptist (comp. Baur, p. 366 f.), to indicate to him that
Jesus from the first dwelt in the Spirit (Neander, p. 887 ; Messner, p. 366), or
that it is He who is to communicate the Spirit (Kostlin, p. 144). -For, apart
from the fact that a token cannot designate anything strange or opposed to the
thing designated, the Baptist designates Jesus as One who had actually received
the Spirit only without measure (iii. 34). If, then, it is here referred to this ¦
communication of the Spirit, that He whom God sent speaks the words of God,
then that seems, at any rate, to involve a contradiction to Jesus'- testimony
regarding Himself, according to which His higher knowledge comes from His
prehistorical existence with the Father (§ 144, a), and to the doctrine built
thereupon of the Logos, who appeared in the man Jesus, having become flesh,
inasmuch as Jesus' activity in the execution of His calling is never traced back to
His higher nature, but to the preparation of the Spirit, which is different from
the prophetic only in- degree. But, closely connected with this, the idea is put;
into the mouth of the Baptist, by which He, who came from above, has seen and
heard what He has testified (vv. 31, 32), so in the consciousness of the evangelist '
the two ideas at least cannot have been felt to be contradictory.

§ 146. CHRIST THE LIFE 07 THE WORLD. 347
it corresponds neither with the immediate unity Of the Son
with the Father (§ 143, c, d), which comes out so strongly in
the self-testimony of Jesus, to think of the relation of both
being mediated by the Spirit ; nor could the apostle, with his
tendency to point out the marks of His original glory as
Logos given in the historical life of the Son of God (note a),
have any interest in this to follow further the traces of His
truly human life in the incarnate One, which made Him
require such constant activity of the Spirit. Hence these
doctrinal elements, that rest on a true remembrance of the
words of the Baptist, or that have come to him by tradition,
continue with him in a sort of isolation,— an isolation which
almost makes them appear as a contradiction to the ideas
current with Him, while they yet, although not expressly
brought about by them, involve to his consciousness no such-
contradiction.

CHAPTEE II.
THE SALVATION IN CHRIST.
§ 146. Christ the Life of the World.
As the Messiah, Jesus brings the highest saving blessing,
which John designates as eternal life, and likes best to think
of as now present (a). But eternal life consists in the living
contemplative knowledge of God, as Christ has had it from
eternity (8). To bring life to the world by means of this
knowledge has He been sent, and He therefore calls Himself
the bread of life (c). But He also imparts this life by His
quickening word, whose contents form the powerfully energetic
revelation of God (d).
(a) Even with John, Jesus begins with the proclamation
that the kmgdom of God is at hand, and it is now therefore
important to fulfil the conditions under which only can one
have a share in it (iii 3, 5 ; comp. § 13). If the idea of the
kingdom of God, as the saving blessing brought by Christ,,
falls latterly entirely in abeyance, and instead of it the idea of.

348 THE SALVATION IN CHRIST.
life, or of eternal life, comes uniformly in its place,1 then this
latter, even in the oldest tradition of Jesus' words, designates
the salvation prepared for the individual in the kingdom of
God (§ 34, b) ; and it corresponds simply to the tendency of
John's writings, directed as these are to the subjective Christian
life (xx. 31 ; I. i. 3, 4), if, in the words of Christ, as in the
Epistles, the highest blessing is brought forward exclusively
from the side on which it is realized in the individual. But
as in the synoptical preaching of Jesus the kingdom of God is
not only future, but even already present (§ 15, c), so with
John also is the eternal life, which the Messiah came to bring,
not only a blessing of the other and future life, but also of this
and the present life. The believer has eternal life (iii. 36,
v. 24, vi. 47, 54, xx. 31; I. v. 12, 13), He has already
passed from death to life (v. 24; I. iii. 14). Bodily death
cannot stop the continuance of this life (xi. 25), for that life
death is as though it did not exist (vi. 50, 51, 58, viii. 51, 52,
xi. 26); the resurrection is no more the condition, but the result
of that life (vi. 40, 54). What has till now been the highest
promise of God has now been fulfilled (I. ii. 25). This idealism,
which beholds the ideal already realized in the present, we
have learned to know in manifold forms as the charac
teristic aspect of the method of apostolic teaching (§ 51, c;
96, 6; 104, d; 117, d), but it is implied in the speciality of
the Johannean theology (§ 141, c), that it here comes into
stronger prominence than anywhere else.2
(8) If John had found in the contemplative knowledge of
Christ, and of the revelation of God given in Him, the highest
1 Only in xviii. 36 does Jesus speak of His kingdom, which is not of a worldly
kind ; but here there is no thought of the Messianic kingdom, but He has only
in view thereby an explanation for the Gentile, in which sense Jesus might call
Himself a king in a spiritual kingdom, which comprehends all friends of the
truth. By John, £««' in the absolute sense, and ?«» «»m«, are constantly used
promiscuously (iii. 36, v. 39, 40, vi. 53, 54 ; I. i. 2, iii. 14, 15, v. 11-13), as
§ 34, 6 (comp. in Paul, § 65, d).
2 Since Col. iii. 3 is quite different (comp. § 104, d), so only in John is eternal
life, according to its true nature, thought of as beginning here, and it forms
thereby the specific saving blessing. What Peter proclaimed as the second birth
to hope (§ 50, b), what James as the engrafting of the perfect law (§ 52, 6), what
Paul as justification and new creation by the grace of God (§ 82, 84), what the
Epistle to the Hebrews as the nXtwn; in the New Covenant (§ 123), in order to
characterize the salvation come with Christ for the individual, that appears in
John as the bestowal of the highest blessing by Him, eternal life.

§ 146. CHRIST THE LIFE OF THE WORLD. 349
blessedness (§ 141, 8), then must he too see in it the eternal
life, which the Messiah had come to bring. That is eternal
life, to know the only true God, and Jesus Christ His
messenger (xvii 3), he says in a passage where it was
important to show by a convincing explanation of the eternal
life how the communication of it (ver. 2) must tend to the
glory of God (ver. l).s This highest saving blessing was not
only not yet given to the world, it was not even as yet once
made known to it. It is true that elsewhere the thought is
not foreign to the New Testament, that in the vision of God
the highest blessedness of eternal life lies in the future world
(§ 34, b; 99, b; 126, d; 132, d); but there was as yet
awanting any view to show how eternal blessed life was given
with this vision of God. But now the Son of God was come,
who possessed this highest good ; for He had said of Himself,
that the Father had given to Him to have life in Himself, as
He Himself only had it in Himself (v. 2 6, vi. 5 7). As an
eternal life was this life made known to the eye-witnesses of
His earthly walk (I. i 2 : 17 £a>r) i(pavepw0r) . . . ical
dirayyeXXopev vplv ttjv %a>r]v ttjv alcoviov), as He had
testified of it as a life from the very beginning (ft r)v air
dpxv? '• yer. 1), and therefore also as a life not to be lost, and
as a blessed life, as it was led in living fellowship with the
Father (ijty? ?]v irpbs tov iraTepa : ver. 2 ; comp. John i 1,2);
but what was the essential contents of this life is clear from
this, that He had again and again pointed back to this, how
He had beheld God in His original existence with the Father,
and He traced His peculiar knowledge of God back to this
beholding Him (§ 144, a).4 But even in His earthly life all
3 In xvii. 6 the iyu « iii\atx of ver. 4 is resumed by iipxtipoiti tou ri Stopix, so
that here too the glory of God consists in bringing about the true knowledge of
God. Since eternal life is undoubtedly thought of as spiritual, it was natural
for John throughout to regard this moment in the spiritual life as the real nature
of it, — a moment which, according to his individuality, generally appeared to
him as the ruling central-point of the total spiritual life, and in which he had
experienced the deepest deliverance from his spiritual needs through Chri3t, had
found and laid hold on the highest salvation.
* Ordinarily the " hypostatized " (?) ?«« in I. i. 1 is understood of Christ Him
self by a reference to John i. 1 ; but ver. 1 by no means proves this, but rather
the opposite, since the words there do not refer to the person, but to what (0) was
experimentally made known to the eye-witnesses of the earthly life of Christ in
and about this life. But this is nothing else than the true eternal life which

,3:5-0 THE SALVATION IN CHRIST.
th&Anessedness of the eternal life seemed already realized. A
Me in uninterrupted fellowship with His Father, whose highest
satisfaction was the fulfilling of His will (iv. 34); a life :f uli of
.peace (xiv. 27) and joy,(xv. 11, xvii. 13), such as the world
cannot give nor take away (comp. xvi. 33); a life which is
.ended by a going home to the Father, as it began- with, a
coming, down from heaven, — that was eternal blessed life even
.here. And what formed the deepest essence of this life could
be but the one thing, which He always testified He had had
before all others — His matchless, intuitive, perfect knowledge
of God. (c) Christ had come as the Messiah to impart this highest
good to men. God has given us eternal life, and that life is
in His Son (I. v. 11). Christ Himself, therefore, calls
Himself the life, i.e. the life-giver (xi. 25, xiv. 6 ; comp.
I. v. 20) ;B and the apostle, who had recognised Him as the
incarnate Word, calls Him the Word needful for life (I. i 1 :
o \6y05 Trjf fwi}?), because it cannot give life without the
from the beginning was in Him (John i. 4), which exhibited therefore His
original existence with the Father not as a restful quiescent, but as a living
activity. Only the constant movement of His life did not consist in this, that
He sought to take up everything which separated and distinguished Him from
God into a unity with Him, as Baur, p. 352, philosophizes into it ; but in this,
that He beheld the Father, as the Father beholds Himself. It is characteristic
of John's spiritual tendency, that while elsewhere in the Scriptures the living
activity of God is the expression for His powerful activity in the world, here the
living Father (vi. 57), according to the analogy of that which elsewhere the
apostle regarded as the deepest nature of the true life, is in the first place He
who beholds Himself in the depths of His self-consciousness. The true life is
even a spiritual one, which cannot be thought of without this self-consciousness.
But while a Paul brings forward especially the side on the divine xtiupix, accord
ing to which it is simply the effectual power (§ 84, a, footnote 4), it appears here
. especially from its intellectual side, which is, to be sure, conceived by John
throughout in immediate unity with the practical (comp. § 141, d).
6 From this also it is clear that the ouro; can apply only to Christ, since
nowhere else is God called ganj. God has life in Himself (v. 26, vi. 57), but the
Mediator of life can only be Christ, of whom it is said in the beginning of the
verse that He is come to give us the power, to know God,. in which eternal life
consists. That was, indeed, the object of His mission, that He might com
municate to the world life (I. iv. 9 ; comp. John vi. 40, x. 10) in Him (iii. 15 :
read it xurS) or in His name (xx. 31), i.e.. if we know Him as He whom His
name designates,. (Xpitrls = o ulis rov 6s«; ; comp. § 145, a), we have eternal life.
That was, indeed, the full Messianic power given Him (comp. § 143, 6) to give
, eternal life to all flesh (xvii. 2), and this life consists in the knowledge of the
one true God mediated by Him (ver. 3).

§ 146. CHRIST THE LIFE OF THE WORLD. 351
mediator of revelation. As now the simplest means of
nourishment which supports the physical life is bread, Christ
calls Himself the bread necessary for life (vi. 35, 48 : 6 apTo<s
Ti)is fo»??), or the bread which gives life to the world
(vi. 33, 50, 58).6 But He is this, because He is the perfect
revelation of God (§ 143, d) ; because the Father is seen in
Him (xiv. 9), and known (viii 19); because we have the
Father. in Him (I. ii. 23; II. 9)y who can be seen and
possessed as the highest good in Him. . In this way is the
seeing of God possible to the world, a seeing which the Son
once had with the Father, and which includes in itself eternal
hfe, the highest blessedness. The true .knowledge of God, in
which this life consists, presupposes throughout such a seeing
of God (xiv. 7, 17 ; I. iii. 6). This seeing is not a higher
stage of knowledge (Frommann, p. 223); according to § 141, 6,
John knows only of an intuitive knowledge, which is a
spiritual seeing, and this knowledge can therefore be desig
nated as the true life, just because it is no theoretical know
ledge, but a living, i.e. an effectual grasping of the highest ;
according to its nature, the whole life is a determinative
object of knowledge. A pretended knowledge of God, which
does not regulate the life, is a lie (I. ii. 4), it in truth does
not exist (I. iii. 6, iv. 8 ; III. 11) ; only in its working on the
moral life does one know the true knowledge (I. ii. 3), and
that one has attained in it, and with it, the true life out of
death (I. iii. 14).
(d) But the Son, sent by the Father, is not a dead organ
of revelation, not a means of life such as (physical) bread,
which can indeed work life, but has not itself life in itself;
He is the living bread (vi. 51), inasmuch as the living Father
has given Him, with a view to His mission, to have life in
Himself (vi. 57, v. 26). He Himself possessed the life of the
knowledge of God,, which He had to communicate by His
selfr-manifestation (note c), and He could therefore make
known God's name (xvii. 6, 26). He needed but to com-
, ; 6 Even according to the oldest tradition, Jesus, by His apptarance, gives satis
faction and quickening to the world (§ 21, d ; comp. § 46,. c) ; and if this. is there
found in the moral renewal wrought by the saving. preaching of Jesus, we will
see that here the true knowledge of God communicated by Christ directly settles
and renews the whole life.

352 THE SALVATION IN CHRIST.
municate what He had seen with the Father (viii. 38), the
heavenly things which He who came from heaven alone
knew (iii 12, 13). He thus glorified the Father, while He
made known His glorious Being to men (xii. 28, xiii. 31,
xvii. 4; comp. xiv. 13, xv. 18). Looked at from this side,
the means of revelation which procures for the world the true
knowledge of God is His word, which He hence designates as
the living water (iv. 10, 14, vii. 37, 38; comp. § 132, d,
footnote 6), as the imperishable food (vi. 27). As He is
Himself the bread necessary for life (I. i 1), so His words
are words of eternal life (vi. 68) ; as He is Himself the author
of life (xi. 25, xiv. 6), so are His words %u>rj (vi 63),
and the preaching commissioned to Him tfoy aldovio^ (xii.
49, 50). But the contents of His word are, to be sure, with
John mainly Himself again, i.e. the meaning of the revelation
given in His person and His works (note c).7
§ 147. Christ the Light of the World.
As He who brings the true knowledge of God, Christ is
the light of the world (a). As such He brings the full
knowledge of the truth which determines the whole life, and
is given with the knowledge of the Father in the Son (8).
But the specific contents of the new revelation of God in
Christ is comprehended in this, that God is love (c).
(a) Even in the oldest tradition Jesus represents Himself
as the giver of the true knowledge of God, who brings to
men, therefore, the light (in the spiritual sense, § 20, a). But
this side of Jesus' activity has to be specially brought for
ward in John ; for if the highest saving blessing, or the true
life, consists in knowledge, then to obtain this life is there
7 In the word of Christ, too, there is no lack of itroXal (xiii. 34, xiv. 15, 21,
xv. 10) ; but this commanding side of His proclamation does not here come into
such prominence as in the synoptical tradition (§ 21, b), because to the
Johannean view true knowledge directly of itself determines the life, and
inasmuch as His word is but the proclamation of a new revelation of God, it
even at the same time contains within itself an hroXi, which of itself works out
its fulfilment, and it works, therefore, to purify (xv, 3 ; comp. xiii. 10) and to
determine the whole moral life. But this it does also in the oldest tradition of
the words of Jesus (§ 21, c), as the general early apostolic view of doctrine
coincides with this, according to which the moral new birth is referred to the
word of evangelical preaching (§ 46, 52, 128).

§ 147. CHRIST THE LIGHT OF THE WORLD. 353
required a means of enlightenment. The light which this
knowledge brings about, is the light pertaining to life (viii. 12:
to (f>w Trj<i £i»j??). He only, who Himself has this knowledge,
can communicate it to others; only the life of the true
knowledge of God, which was in the Logos, could be the
light of men (i 4 : r) %oyq, scil. i) iv airm i)v, r)v to <pm t&v
dv0pd>ira>v).1 As, therefore, the sun, which brings light to the
world in the physical sense, is called its light (xi. 9), so Jesus
calls Himself the light, i.e. the light-giver, to the world in
the spiritual sense (viii. 12, ix. 5, xii. 35, 36, 46; comp.
Matt. v. 14). Whoever enters into connection with this
light-giver (epxeTat, irpbi; to <pw) has his whole being
thereby laid bare (iii. 19-21); whoever follows Him does
not walk in darkness, because He has a light which shows
him the way (viii. 12 ; comp. I. i 6), whereas in the darkness
one does not see whither one comes in his wandering ways
(xii 35 ; comp. I. ii. 11) ; he is a child of the light (xii. 36),
i.e. one enlightened (comp. Luke xvi. 8 ; Eph. v. 8). On the
ground of this self- testimony, the apostle designates the
incarnate Logos as the true light which has come into the
world (i 9), and now, not conquered by the darkness (ver. 5),
which it is rather ever more conquering (I. ii. 8), it shines in
the world. The result of which is, that God, who hitherto
was hid in impenetrable darkness, so that He could be seen
by no one, now stands before us in the clear light of revela
tion (I. i. 7), nay, is light itself, i.e. has come to be through
and through knowable, so that nothing dark or unknowable
remains any more in Him (ver. 5).2 But, inasmuch as all
1 Gess, p. 545, " prefers indeed " by the life " to understand the Logos con
taining life in Himself ; " but h ?»n with the article can refer only to the life of
which it has just been said that it was in the Logos, and for the idea of the life
simply to substitute that of the Logos is naturally pure arbitrariness. Comp.
my joh. Lehrb. pp. 38-41.
2 To refer this sentence, which, to be sure, according to Kiibel, p. 23, is to
say (!) nothing specific about the new message, to the holiness of God (comp.
Messner, p. 346) is impossible, since the holiness of God is already revealed in
the Old Testament, and cannot be the specific content of the apostolic iyyixlx.
If it is said that this truth represents the essential basis of Christianity (comp.
Huther in he.), then our assertion is but confirmed, since that which is the
basis (i.e. the presupposition) of the proclamation of the Christian salvation
cannot be its contents. The latter interpretation of $Z; has, moreover, no
support in Biblical symbolical language (comp. my joh. Lehrbegriff, pp. 42-45),
VOL. II. z

354 c , THE SALVATION IN CHRIST.
tare knowledge must necessarily determine the whole life
(§ 146, c), the fact of a man's being enlightened (iv to> <jhdt\
elvai or irepnraTeiv ; comp. I. i 7) must be known in his
moral walk. (I. ii. 9-1 1).
... (8) All true knowledge is but a knowledge of the truth, as
such knowledge is the characteristic quality of Christians
(I. ii 21 ; II. 1; comp. § 107, a). If Christ, therefore, is to
be the communicator of the life which consists in true know
ledge,: 'then must He be the communicator of the truth (xiv. &:
iyd> elpi r) aXrj0eta ical r) £a>y). For.- this end indeed has
He eome, that He may witness to the world of the truth
(xviii 37; comp. viii. 40). But by the truth John by no
¦means understands the sum of all that which is true, but the
actual reality of what we know of God from revelation (comp.
<§65, 8, footnote 3), therefore the revelation of the dXt]0ivoi;
(I. v. 20).s If the Logos incarnate in Jesus was Himself full
of truth (i. 14), and could therefore communicate the truth to
the world (ver. 17), then is this expressly declared, ver. 18,
in this way, that He, who as the only-begotten Son stands in
> the i highest fellowship of love with the Father, alone could
show to the world His nature, which had been seen by none
up till then. Just because the divine nature, which (when
really known) of itself exercises a determining power over the
and it makes the parallel clause say nothing at all ; nay, in so far as it would
deny the existence of any unholiness in God, it is almost a blasphemous tauto
logy. On the other hand, we have here a natural turn of the symbolism already
current in the Old Testament (comp. Isa. xlix. 6, and therewith Acts xiii. 47 ;
Luke ii. 32) and in Paul (§ 102, a, footnote 1, d), on which the figurative
expression explained above rests. Light is the means of enlightenment (in the
physical world), and therefore the image of the organ of revelation (in the
spiritual world) ; but it is also, according to its nature, that which makes itself
evident, and therefore the image of God perfectly revealing Himself in Christ.
When Huther asserts that by this interpretation of the passage Iv XpitrS is
.naturally supplied, then even the evangelical proclamation, according to w. i-3,
treats only of Christ, and it can be intended only to tell of what is given in and
with Him.
3 'axMux is by no means knowledge, but the object of knowledge, and it is
not therefore identical with ?»»' (rightly understood), but the revelation of the
truth is the presupposition of it. 'AxMux also frequently stands for that
which perfectly corresponds to the nature of the thing designated (iyixtpiitoi b
ixuli'i* : xvii. 9 ; xyxx^t it xXnhlx: I. iii. 18; II. 1 ; III. 1; xpotxutut iv xXvti'i*.
iv. 23, 24 ; comp. II, 4 ; III. 3), and which is elsewhere designated by the
adjective xXnlitit (i. 9, iv. 23, 37, vi. 32, vii. 28, xv. 1, xvii. 3, xix. 35 ; I. ii. 8 ;
comp. Rev. iii. 7, 14, vi. 10). Comp. vi. 55 : *x*6h: PpStis.

§ 147. CHRIST THE LIGHT OF THE WORLD. 355
life,(§ 146, c), is itself the contents of the truth, the truth
has the power to deliver from the bondage of sin (viii. 32 ;
comp. vv. 34, 36), and to work a life consecrated to God
(xvii. 17).4 That is to say, God is here also, in conformity
with His nature, as well Stieato?,. inasmuch as He does right
at all times (I. ii 29), and gives to each what is due to him ;
therefore, e.g., true to His promise,. He forgives sin to the
penitent sinner (I. i 9), as He is the simply holy (I. ii. 20),
as in the Apocalypse (§ 133, a).* It is true that His right
eousness and holiness have been already revealed in the Old
Testament ; but in Christ the righteous One (I. ii 1 ; comp,
xvi. 10), who was pure from all sin (I. iii. 5, 3 : dyvos ;
comp. viii. 46), is that revelation come to full, living view.
As in the synoptical speeches of Jesus His self-manifestation
in His walk appears to be for our example (§21, d), so is it
here too (I. ii 6, iii. 3). The knowledge of Christ as the
sinless One is of itself normative for our walk, which in that
4 Hence that state of being inwardly determined by the truth (appropriated
in knowledge), the ix rns aXuhias tTtxi, is known not only in all denial of the
false (I. ii. 21 ; comp. i. 8), but also in the moral conduct of the individual
(L iii. 19 ; comp. ii. 4). Hence a walk in the truth (III. 4), or a doing of the
truth (iii. 21 ; I. i. 6), can be spoken of. The truth is therefore here, too, a
moral principle, as with Paul (§ 65, 6, footnote 3) ; but not inasmuch as its
contents are the revealed will of God as there, but inasmuch as- the true know
ledge of God is necessarily determinative of the (moral) life. Closely allied to
this, axilux stands for subjective truthfulness (viii. 44 ; I. i. 8 ; comp. xXviH; :
viii. 26, iii. 33-v. 31, 32, vii. 18, viii. 13-17, xix. 35, xxi. 24 ; III. 12).
. 6 The current reference of rou xylou to Christ (yet comp. Gess, p. 525), which,
however, is not to be proved by the equally doubtful x'vrov in ver. 27, is con
tradicted by the fact that Christ, while we have John vi. 69 : S xyio; rov ©sou, is
never called the Holy One simply. There is no need of the artificial explanation
by to xyiot (Ritschl, ii. p. 101, footnote), since the reason why God is here
designated as the Holy One is clearly this, that He only as such can consecrate
Christians with the unction to be His own holy possession. Just so is He,
John xvii. 11, addressed as xxnp xyn, when what is dealt with is that He, who
has separated Himself from all creaturely uncleanness (comp. § 45, d, footnote 6),
should preserve the disciples, that they may not be misled and polluted by the
world. But if He is addressed, ver. 25, as xxnp Xxan, the reference then is
not simply to the perfecting of the salvation of the disciples (Ritschl, p. 117),
but expressly to this, that He, in virtue of His judicial righteousness, awards to
believers a different destiny than to the world which has not known Him (comp.
v. 30, vii. 24, viii. 50) ; I. i. 9, too, does not speak of retribution, but of this,
that He deals with penitent sinners as such (comp. Immer, p. 542). On the
other hand, there is nothing in the passage to refer to any struggle after com
plete justification, a struggle in which the righteous Judge gives help (Gess,
p. 523 f.).

356 THE SALVATION IN CHRIST.
way must be a sinless walk (I. iii. 5, 6) as soon as Christ is
known as what He is, the sent of God (xvii. 3, 23), who is
everlasting like God Himself (I. ii 13, 14), who, having
come out from the Father (xvii. 8), in His abiding unity with
Him (x. 38) reveals the Father (xiv. 9), so that one has the
Father in Him (comp. I. ii 23 ; II. 9). Because this know
ledge of the mission of Christ is the condition of that
knowledge of the truth which delivers and transforms, it
there forms the direct contrast to the not knowing of God
(xvii. 25) ; for he only who has known God has known Him
(viii. 19).
(c) But Christ also brings a new revelation of God.6 What
is revealed in the sending of the only-begotten Son, in whom
God has given up the highest object of His love for the
salvation of men, is expressly designated, I. iv. 9, 10, as the
love of God (comp. John iii 16, 17), the love which on that
account is named, I. iv. 16, as the object of Christian know
ledge (xvii. 23).7 The apostle comprehends the whole con
tents of this new revelation of God in the sentence, God is
love (I. iv. 8, 16); and the knowledge of this Being, who
reveals Himself in love, shows itself to be livingly effective,
inasmuch as it necessarily begets love in us (vv. 11, 19).
That the sending of the Son, who introduces the Messianic
8 This, to be sure, does not consist in new disclosures about God's transcendent
being (Scholten, p. 77). It does not therefore teach us to know that He is to be
thought of as a spiritual and invisible Being, yet as absolute activity (Baur,
pp. 354-356, 403, after v. 17), or that He is life, as Frommann, p. 91 ; Kostlin,
p. 75 ; Reuss, ii. p. 434 [E. T. ii. 388], conclude from I. v. 20, although these
passages, according to § 145, b, footnote 5 ; 146, c, footnote 5, do not apply to
God that He is light, as they assume, foUowing the misunderstood passage,
I. i. 5 (comp. footnote 2), or that He is a spirit, which Frommann, p. 101 ;
Kostlin, p. 77, find in iv. 24. In the latter passage Jesus appeals to a know
ledge of God which was common to Jews and Samaritans, as even Reuss,
ii. p. 433 [E. T. ii. 387], acknowledges, but which ought, like all true knowledge,
to prove itself effectual in this way, that we recognise Him as a spiritual Being,
and worship Him in a spiritual way (iv. 23, 24); comp. also Biedermann, p. 172.
7 The knowledge of this new revelation of God, after it has once come, is so
much the measure for all knowledge of God, that Jesus directly denies that
those have any knowledge of God who will not know Him as "the only-begotten
Son sent of the Father' (vii. 28, viii. 19, 55, xv. 21, xvi. 8). All the great
miraculous works which God did in Him are, indeed, if they are looked on,
according to § 143, b, as pictures of the highest spiritual blessings, nothing but
revelations of the divine love, which shows itself in the Messianic times by the
fulness of its distributions of grace (comp. § 20, d).

§ 148. CHRIST THE SAVIOUR OF THE WORLD. 357
time, implies the perfect revelation of the love of God, is not
alien even to the oldest tradition of Jesus' speeches, only it is
rather implicitly involved there in the proclamation of God
as the Father of the members of the kingdom (§ 20) ; as He
who is here also manifested (I. ii. 15, 16 ; comp. iv. 21, 23,
xx. 17), inasmuch as His giving (I. iii. 1) and forgiving love
(I. ii 1, 13) is sure to them.8 But there, too, it is the
revelation of the Father's love which moves His children to
be like Him in love (§ 25, a). And not merely by the fact
of the sending of the Son, and all its blessed results for us,
by which it is perfected according to I. iv. 17, is the love of
<xod revealed to us ; but since here, too, the Father is seen in
the Son, the highest divine love is known directly in the love
of Christ Himself (I. iii 16 ; comp. xv. 9, 13) ; and as Christ
does in the synoptical tradition (§ 25, d), so here, too, He
presents His own humbly ministering love (xiii 14, 15), His
seK-sacrificing love (xiii. 34, xv. 12 ; comp. I. iii. 16), to be a
pattern to us. Here also, as note 8, the revelation of God
given in the exhibition of Himself is determinative for our
moral life. § 148.' Christ the Saviour of the World.
The other side*'bf the Messianic work is salvation from the
destruction into which the world,. on account of sin, falls at

8 Just so is the beginning of the fulfilment of the Messianic promise regarded
by Peter as a gift of the divine favour (§ 45, 6), and in the Epistle to the
Hebrews the favour and the grace of God are again turned towards His people
by the setting up of the New Covenant (§ 124, a). With Paul also the love of
God is the ground and result of the new institution of grace (§ 75, c; 83, a),
and it is a mistake when Baur, p. 400, says that the Johannean doctrinal idea
is distinguished from the Pauline ; that in the former the love of God is the
highest idea, while in the latter righteousness stands over against it. For even
in John the Old Testament revelation of righteousness not only abides, but it is
perfected in Christ (note 6), as Christianity to him forms no antithesis to Old
Testament Judaism (§ 141, a). Undoubtedly the apostle of love has seen
(§ 141, d) most clearly and deeply the perfect revelation of God in Christ in His
revelation of love. And if from here we look back to the statement that no
one has seen the Father except through Christ, it is clearly evident from these
contents of the perfect revelation of God, that it results from no metaphysical
speculation about the unknowableness of God (comp. Reuss, ii. p. 430 f. [E. T.
ii. 384]), but that it is the necessary result of this, that the highest blessing is
given only in the Messianic times, and through the Messiah — the highest good
which the apostle has regarded as that beholding of the love of God.

358 THE SALVATION IN CHRIST.
death (a). This comes about in this way, that Jesus, atoning'
for the world's sin, purifies men from the stains of guilt by
His blood (8). Only when the world has been delivered from'
death by His giving up His life, can it receive eternal life "in
the other world (c). But even in the specifically Johannean
sense does the death of Jesus, as the highest manifestation of
love, bring eternal life (d).
(a) The Johannean speeches of Jesus; like those of the
Synoptists (§ 22, a), start from this idea, that the Messiah
had to bring not only the consummation of salvation, but als6
deliverance (iii. 17, xii. 47; comp. v. 34, x. 9),1 and they1
presuppose the idea of awrypla as one well known (iv. 22), so'
that in the deliverance expected in Messianic times, only a
deliverance from destruction or from death can be thought of.
Whoever dies in his sins (viii. 21, 24) is lost; unforgiveh sin
leads to* death (I. v. 16).1 Doubtless it corresponds to hiSr
idea of an eternal life already present (§ 146, a), that John, on
the other hand, designates the destruction which sin brings with
it directly as death (comp. moreover, even § 28, c), from which
believers even now pass to life (v. 24), while sinners abide in
it (I. iii. 14). But the definite distinction begins only after
bodily death, since we are delivered from it only by the
resurrection (vi. 39), while those who do not attain to salva
tion pass away without hope in Him (I. ii. 17). To be sure,
the positive idea comes now with John into the forefront, by
Which, to those who have already received the highest good,
eternal life, bodily death has ipso facto lost all significance
(comp. § 146, a) ; but it lies in the nature of the fact, that
the man, who by the divine judgment has fallen under death,
1 Our apostle has then kept fast hold of the idea of the tarnplx rooted in the
Old Testament, and recurring in all the New Testament types of doctrine, and
for him the Son sent by the Father, or the Messiah, is the Saviour of the world
(iv. 42 ; ¦ I. iv. 14). To him, too, this deliverance is a deliverance from
destruction (ixoiXsix : xvii. 12), since ph xxoXitlxi and tuHtai (iii. 16, 17) are
convertible terms, or a saving the soul from destruction (xii. 25 ; comp.
§ 34, c). He also shares, with the whole New Testament teaching (§ 50, d)
57, d; 66, d; 122, d), the Old Testament view, according to which death, and"
that even bodily death, is the punishment of sin, which Frommann, p. 308, in
vain- denies. As little, moreover, does he deny the idea that bodily diseases'
are the results of sin (§ 32, d, footnote 4). This idea is combated, ix. '3, only'
in a particular instance ; but v. 14, on the other hand, presupposes it 'in the:
clearest way.

§ 148. CHRIST THE SAVIOUR OF THE WORLD. 359
cannot receive that life, that therefore deliverance from death
must go alongside of participation in life.
(8) John has by no means formed any new theory of
redemption, as Frommann, pp. 450-454, and Kostlin, p. 182j.
ascribe to him, but he here directly connects himself, out and
out, with the current apostolic type of doctrine. The assertion,
that the evangelist sets forth with peculiar emphasis Jesus as
the true passover Lamb, falls of itself no doubt, if the day
fixed by him for the death of Jesus is historically correct, and -
if xix. 36, as is most likely by far, is to be referred' to the
passage Ps. xxxiv. 20. But the word of the Baptist about
the Lamb of God (i 29), a word safely handed down in its
fundamental principle, does not refer to the Passover lamb
(yet comp. Scholten, p. 134; Sehenkel, p. 384), but to the
mute, patient lamb of Isa. liii. 7 (comp. Eitschl, ii. p. 68); yet
the evangelist already explained the idea, borrowed certainly.
originally from Isa. liii. 11, in this way, that the servant of
God, by His suffering (of death), takes away the sin of the
world (comp. I. iii 5).2 The way in which this takes place
he explains substantially in this way, that he designates
Christ as the author of atonement for our sins (iXacrpb? irepl
tcov dpapTiwv ypwv : I. ii. 2, iv. 1 0), by which His death is
evidently conceived of under the aspect of a sin-offering
(Lev. vi 23, v. 16, 18 ; comp. icpio<s tov iXaap,ov: Num. v. 8);
His blood has atoning power, and purifies from all stain of
guilt (I. i 7, 9; comp. 123, a; 134, a)? In particular,
2 We find the figure of the lamb of Isaiah in Peter and in Revelation (§ 38, d;
49, a ; 134, a). But xlput, according to I. iii. 5, and the ordinary Johannean
usus loquendi, can be understood only in the sense of taking away, and not in
that of "taking on Himself to take away" (Gess, p. 522). But it refers not to;
the deliverance from an immoral nature (Baur, p. 396 ; Schenkel, p. 387), but
to the taking away of the guilt of sin, as even the plural in I. iii. 5 shows,
because it refers to past sins, which load us with guilt. Only ver. 6 speaks of.
the way in which the revelation of Christ as the sinless One works also actual
holiness in us.
3 To refer xalxpZi't to deliverance from sin itself (comp. Schenkel, p. 386,,
who, however, speaks of a sacrifice of purification !), or to that along with other
purposes (Gess, p. 522), is contrary to the text, inasmuch as it deals with the
past sins (ver. 10) of those who have sin (I. i. 8; comp. ix. 41, xv. 22, 24,
xix. 11) generally, past sins which are acknowledged as such (ver. 9), and which
stain men with guilt. For the idea of Ixxtpoo;, comp. Ritschl, ii. p. 208, and
Gess, p. .516, who, however, in an incomprehensible way, denies that by this
covering for sin Christ is thought of as a sin-offering ; while Reuss, ii. p. 495

360 THE SALVATION IN CHRIST.
quite as in the Epistle to the Hebrews, the sin-offering of the
great day of atonement is thought of (Lev. xxiii 27, 28,
xxv. 9 : r)pepa itjiXaapov), since here, as there, the Son of
God, as the sinless (I. iii 5, ii. 1 ; comp. § 119, 8) high priest,
takes away sin, while He consecrates Himself as an offering,
in order to put men in truth into the position of unstained
holiness (xvii. 19; comp. § 121, a; 123, 8); and as the
intercessor with the Father (irapdicXriTo? : I. ii 1), He makes
good before the Father the forgiveness obtained (ver. 2) by
His atonement (§121, c).4 Believers have forgiveness of sins
for His name's sake, who designates Him as the iXao-poi and
irapdKXyTO'i (I. ii. 12; comp. i. 9).
(c) Inasmuch as Jesus atones for sin by His blood poured
out in death, and thereby delivers the world from the destruc
tion which death brings on the sinner, He dies for the good
of (inrep) men (xi. 51, 52) ;6 and the apostle interprets the
word of Caiaphas as a prophecy by which one has to die, so
that the whole nation may not perish (xi. 50 ; comp. xviii. 14).
As, according to § 22, c, Jesus gives His life to be a Xvrpov,
so does He present Himself as the Good Shepherd, x. 11,
14, who gives His life for the good of the sheep, and that
they may not become the prey of the wolf, may not fall into
condemnation (ver. 12), i.e. that they may not lose their soul
in death (xii. 25). In this sense Jesus gives His flesh (in
death) for the life of the world (vi. 51). As meat and drink
sustain life, so His flesh and blood, which seem to be so sepa
rated by a violent death (§27, 8), become the means by which
the world, which has fallen under abiding death, is maintained
[E. T. ii. 443], and Schenkel, p. 386, footnote 11, combat any reference of
IXatpios to atonement and reconciliation.
4 The peculiar connection in which I. i. 7, cleansing by the blood of the Son
of God, is introduced with the xonutia, reminds one of the way of looking on it
as the blood of the covenant (§ 22, c; 49, c; 121, d), only that this way of
looking at it is not followed out. Only in Christian fellowship (xonmlxt 'ix'r1"
pur xxxtixat xx) x.r.x.) has any one a share in the Messianic saving blessing of
purification from sin by the blood of Christ, and the connection with ver. 6
teaches that we can have fellowship with God only thus, with whom indeed no
one stained with sin can enter into full covenant fellowship.
4 In the second half of xi. 52 the gathering together the children of God from
among the Gentiles is not an effect of the death of Jesus, but the intended result
of it, inasmuch as it is conditioned by the exaltation of Jesus from the bonds of
the earthly life (comp. xii. 24).

148. CHRIST THE SAVIOUR OF THE WORLD. 361
in life (vi. 55). In both images there is nothing said of any
bearing of punishment, but of a service of love, which Jesus
discharges to the world by giving His life, while He thereby
delivers it from death and keeps it in life. But it is natural
not to think here of life in the specifically Johannean sense
(§ 146, as Kostlin, p. 183, does), but of eternal life in the
current sense (v. 39 ; comp. § 34, 8), which begins after the
resurrection (ver. 29), and confers blessing for ever (iv. 14, 36,
vi. 27).6 To be sure, he who even here possesses eternal life
has, as is self-evident, eternal life in this sense ; but he could
not have it, unless to the salvation given him in Christ, a sal
vation which gives him the former (§ 146), there was also
connected deliverance from death through His death, who took
away from us our guilt (note 8), and therefore made the
communication of life in the former sense possible (note a).
(d) One can only be struck by the way in which, at times
in passages in which Christ's death is spoken of along with life
in the other world, a life which seems especially to be the
fruit of that death, eternal life in this life is also spoken of,
the reception of which, to be sure, is also made possible by
that death, but it is brought about apparently in quite a
different way. Thus is it between vi. 51 and ver. 55,
according to which Christ's death works life in the eternal
sense, irrespective of the true life in this world preceding the
resurrection, a true life which is obtained directly by the
appropriation of Jesus' bloody death (vv. 53, 54) ; thus the
eternal life which, according to iii. 14, 16, is produced by
Jesus' death, is evidently regarded, ver. 15, as a life possessed
immediately by faith.7 But this is explained in this way,
• It is clear, vi. 58, that the eternal life which the eating the bread of life in
the sense of vv. 51, 55 gives, forms the contrast to the dying of the patriarchs.
In this sense life follows, xii. 25, on the resurrection, and stands, I. v. 16, in
contrast to death, as eternal life, x. 28, stands in contrast to destruction (comp.
ver. 10), in which God's wrath abides on men (iii. 36). In this .sense the raising
on the cross, typically foreshadowed by the brazen serpent (Num. xxi. 8, 9),
brings about the obtaining eternal life (iii. 14, 15), which, ver. 16, forms the
express contrast to destruction (comp. xii. 25). Only by a very forced exegesis
can we bring these passages to the specifically Johannean idea of eternal life, as
the attempt of Reuss, ii. p. 551 [E. T. ii. 494], sufficiently shows.
7 In I. v. 16, life, in contrast with death as the punishment of sin, is spoken
of, although plainly (vv. 11-13) he had been speaking of life in the specifically
Johannean sense. But this is easily explained there, because the knowledge,

362 THE SALVATION IN CHRIST. -
that the death of Christ is but the climax of the revelation of
the love of God (iu the sense of § 147, c), whether one now
regard it as the necessary consequence of the gift of the onlyi/
begotten -Son for the salvation of the world, as that deliverance
could be achieved only in that way, or as the fulfilment of
the divine loving will (x. 17, 18), which gave Him this cup
(xviii. 11). Just so is it the climax of this revelation of
love, in so far as it is seen in the love of the Son, which
shows itself in the sacrificial death in the most striking way
(xv. 13; I. iii 16). In this sense the death of Christ is
connected with His self-manifestation, which brings about the
new revelation of God; as without it full salvation (eternal
life) would not be objectively procured, and therefore the love
of God would not be perfectly revealed ; so thus without its
subjective appropriation the revelation of God cannot be
perfectly known, and therefore eternal life cannot in this life
be perfectly obtained. From this point of view His death
is the highest glorifying of God (xii. 28; comp. xvii. 4,
xiii. 31, 32), as it is the highest glorifying of Christ Himself.8
which is the true life, strictly excludes sins (§ 146, c) ; where these nevertheless
enter, life can be restored only through the victory over them. Similarly,,
iii. 36, to continue under the wrath of God is regarded as the contrast to eternal
life, because unbelief, which excludes life, is there regarded as disobedience to
the divine demand of faith (I. iii. 23). It creates' no difficulty, finally, if,
according to x. 9, 10, he who has been delivered by Jesus from destruction finds
pastures which afford him true nourishment in the positive sense. Thus the
reason of this double sense of %,">> lies in this, that John has taken the one from
the current apostolic doctrinal of speech, but has coined the other independently
(comp. § 141,, o) ; so little reason can there be in this, accordingly, to speak of
"unclear thinking" or of "uttering himself," since it is throughout clearly
intelligible of what life he speaks.
8 Only one must not, with Baur, pp. 379-381, find the latter indicated in a
twofold signification of u^oZtixi (iii. 14, viii. 28, xii. 32), or in the sense of
1o\a%iotat (xii. 23, xiii. 31), since the former points to His exaltation to heaven,
which was brought about by His death ; but the latter to His acknowledgment
on the earth (comp. xi. 4, xvii. 10, and therewith § 145, a), — an acknowledgment,
to be sure, which, if it is to be general, presupposes His death (comp. footnote 5),
but is not occasioned by it.

149. FAITH AND FELLOWSHIP WITH CHRIST. 363
CHAPTEE III.
THE APPROPRIATION OF SALVATION.
§ 149. Faith and Felloivship with Christ.
Faith, which forms the condition for the appropriation of
salvation, because it alone perfects knowledge, is the confident
conviction that Jesus is the Son of God (a). To reach faith
there is needed a testimony of the object of faith, and this
testimony must be willingly accepted, and therefore assumes
a longing receptiveness (6). While the believer by the know
ledge of God through Christ receives a life rooted in Christ
alone, he becomes conscious of being in Christ, and the
important thing now is to continue in Christ (c). Then
Christ abides in him, and becomes in him ever anew the
spring of the blissful knowledge of God and of the new moral
life (d).
(a) The subjective condition on which the obtainment of
eternal life (iii. 15, vi. 47, xx. 31), as also deliverance from
death depend (viii. 24), is most commonly designated as
faith simply. The idea occurs much more frequently in
Jesus' mouth than in the synoptical speeches ; but as there,
it is used almost entirely (comp. Mark xi. 31, xiii. 21) of the
confidence with which the word of another is accepted as
true.1 He is believed, as Moses was (v. 46; comp. vi. 30,
1 Thus God is believed (v. 24) when we accept the testimony as true which
He gives (I. v. 10) ; the Scriptures are believed (ii. 22), or the message (xii. 38,
according to Isa. liii. 1), or the spirit of a prophet (I. iv. 1). Comp. § 40, c ;
139, b, footnote 2. It seldom stands for trust in God generally (xi. 40, xiv. 1),
as it does so often in the earlier evangelists (§ 29, c) ; and even, xiv. 1, the
parallel xitniin i's ipA is at once changed in what follows into trust in the
infallibility of His word, inasmuch as, according to ver. 2, Jesus would not have
said what He had just said had it not been true. Nor, xiv. 29, is it trustful
confidence in Christ that is spoken of, as it there refers to faith in Him in the
ordinary sense, in whom they might have been mistaken by His going away,
had He not told them beforehand. Moreover, xitniut stands, iii. 14, 15, in
the sense of trust in reference to the parallel px t^an, Num. xxi. 9, since the
tert. compar., as John gives it, and expressly emphasizes it by the anteposition
of , u^ottit, lies simply in the salvation - bringing v^aifatai (against Huther,
p. 25 f.). The assertion that the moment of trust in the love of God is the
ruling idea in the Johannean faith (Frommann, p. 557), wants any sort of

364 THE APPROPRIATION OF SALVATION,
viii. 31), when His words are believed (v. 47, x. 25 ; comp.
v. 44); He is believed when what He says is regarded as
true (iii. 12, iv. 21, v. 38, viii. 45, 46, x. 37, 38, xiv. 11).
If this faith refers to the facts which His word announces,
then it is the confident persuasion of the truth of those facts
(iii. 12, xi. 26 ; comp. ix. 18, xx. 8). Thus Jesus demands
faith in His divine mission (xi. 42, xvii 8, 21), in His
coming from the Father (xvi. 27 ; comp. ver. 30), in His
origin from above (viii. 24; comp. ver. 23), in His oneness
with the Father (xiv. 10, 11), in His Messiahship (xiii 19 ;
comp. vi. 69, xi. 27, xx. 31, I. v. 1, 5); and the apostles
confess faith in the love of God (I. iv. 16), which is revealed
in His mission (ver. 9). But as the object of faith is here
more exactly defined by the contents of Jesus' self-testimony,
so the speeches of Christ in our Gospel go beyond those of the
Synoptists in this way, that faith is joined directly with Jesus'
person.2 Faith, then, is the persuasion of this, that He is who
He will be, and its result, the confession that He is the
Christ (ix. 22, xii. 42), or the Son of God (I. iv. 15, ii. 23 ;
comp. I. iv. 2, 3 ; II. 7). The reason why, with John, the
element in the idea of faith, which, with Paul (§ 82, d), and
in the Epistle to the Hebrews (§ 125, a), forms but one side
of it, as it has come into exclusive use only in the Apocalypse
(§ 135, 8) and in James (§ 52, c), evidently lies in this, that
exegetical basis. In the passage ii. 24, it is said, xitniut iavrit : to trust
oneself to any one.
2 riitniut il; ipii (vi. 35) occurs nine times, and xitniut ils xlrit (ii. 11)
twelve times. Yet it is quite wrong when Neander, p. 893 ; Frommann, p. 560 ;
Messner, p. 350, assert that in this way the element of the mystical union with
Christ is introduced by the .idea of faith. Faith in the Son of God (iii. 16 ;
xviii. 36, vi. 40 ; comp. I. v. 10) is, according to the connection of ix. 35-38,
nothing else than the confident persuasion that Jesus is the Sou of God
(comp. vi. 29), on which account faith, in the name of the Son of God, is inter
changed with it (iii. 18 ; comp. i. 12, ii. 23, I. v. 13). Since this formula can
but say that we firmly believe of Jesus, what the name of the Son of God
expresses of Jesus, it is then clear from this, that in the union with us, c. ace,
there is indicated no other fundamental meaning of the word, pointing to a
personal relation to Christ. In the passage xii. 44, faith in the sender just as
faith in the sent is included, as v. 24 : xitniut rf xipo^xtn (comp. footnote 1).
nitniat rS BtS is, according to I. v. 10, a xitniut i!s rht pixprupixt x'urou, and
xitniut ils ri otopcx, I. iii. 23, is exchanged, as synonymous with xitniut rS
itipan (comp. viii. 31 with ver. 30). In the formula x,tnii» il; ri <p£s (xii. 36),
it is at any rate clear that it can but refer to a being persuaded of the quality of
Jesus, expressed by ri $£;¦

149. FAITH AND FELLOWSHIP WITH CHRIST. 365
to him the life of the, true knowledge of God is the highest
good (§ 146). Knowledge, that is to say, is only perfect if
there comes confident persuasion of the truth of what is
known, so that everything which (§ 147, b) seems to be the
object of knowledge must, from the above, be also the object
of faith. A knowledge won by reflection or in a syllogistic
way is, to be sure, ever evident of itself ; it carries in itself
the evidence for its truth, and therewith its confident
certainty. It is not so with intuitive knowledge, of which
the apostle speaks, whose object is the revelation of God seen
in Christ. This knowledge is immediate, and may therefore
rest on a delusion ; and this possibility has to be excluded
for the consciousness, while confident persuasion comes if the
knowledge is to be perfect (xvii. 8; I. iv. 16). Only by faith
can it be so perfectly appropriated, that it really becomes an
element in our spiritual life, nay, according to § 146, c, the
special fundamental power, the living principle of it.3
(8) That we may reach a persuasion of the truth of the fact
of salvation, sure, excluding any thought of deception, we
need a witness for it (i. 7). Only if other plainly trustworthy
witnesses confirm the fact, that they have seen what each
individual believes, that he has seen intuitively, can he himself
be confidently sure of the truth of this knowledge.4 In this
3 Now knowledge is an advancing process, it penetrates step by step, deeper
and ever deeper, into the secret of the revelation of God in Christ, although at
each stage knowledge (§ 141, c). It can but advance, if it is to become at each
stage a real knowledge, i.e. a knowledge joined to faith. In this sense each
advance of knowledge is again conditioned by faith (vi. 69, x. 38). But along
with knowledge, faith too must advance, inasmuch as it appropriates the deeper
knowledge, and makes believers confidently certain of their possession. There
are then stages in faith as in knowledge, although it is called, likewise, faith at
every stage. The disciples already believed (i. 42, 46, 51), yet they reach a
higher stage of faith, ii. 11. Peter confesses their faith (vi. 69), and yet Jesus
seeks to lead them to faith, xi. 15, xiv. 10, 11 (comp. xiii. 19, xiv. 29). They
finally protest that they have attained to faith (xvi. 30), and come only later to
full faith (xx. 8 ; comp. ii. 22, xx. 29). The nobleman believes in one way
iv. 47, in another sense iv. 50, and in yet another ver. 53 ; the people of
Jerusalem believe (ii. 23), yet they do not believe in a higher sense (iii. 12).
There are disciples who, as such, believe, but, according to Jesus' judgment,
do not believe (vi. 60, 64) ; one is the foundation-laying faith of Christians
(I. iii. 23), another is the world-conquering (I. v. 1, 4). Nevertheless, at each
Btage faith works directly eternal life (S xitniut %x" ?""» «'»»»0i because at
each stage it makes knowledge to be truly living, in which eternal life consists.
' Elsewhere, too, pnapruput designates such a testimony from one's own expe-

366 THE APPROPRIATION OF SALVATION.
sense has the- Baptist, who was sent of God (i. 6, 33,iii, 28),
and is hence trustworthy, given witness to the truth (v. :33),
or to Jesus (iii. 26), because, through the crypelov given him
at His baptism (i 32-34), he was fitted for such. papTvpia
(i 7, 8, 15; comp. iii. 11). In this sense Jesus witnesses; ,to
the truth (xviii. 37), because He testifies only what He has
seen with the Father (iii. 11, 32), and His testimony is true
(viii. 14), as every one may know from His unselfishness and
sinlessness (vii. 18, viii. 45, 46). Finally, the Father Himself
witnesses for Him, partly in the Holy Scriptures (v.. 37;
comp. ver. 39), and partly by the works which He gives Him
to do (viii. 18; comp. v. 36, x. 25, vi. 27).5 Such a testi
mony can work faith, but it works it by no means by any
constraining necessity. Generally, those only who are driven
by an inner necessity, (vii. 3 7 ; comp. Matt. v. 6) to come to
Jesus, or continuously to follow Him,6 first hear His word ;
while the unreceptive are never once in a position to hear
Him (viii. 43—47) ; and this hearing can lead but to faith and
rience (ii. 25, iii. 28, iv. 39, 44, vii. 7, xii. 17, xviii. 23, xix. 35, xxi. 24, iii. 3,
6, 12), Only, in spite of Gess' denial, p, 519, the testimony of the water aud
the blood, I. v. 7, 8, is spoken of figuratively, inasmuch as the former testifies
by the miracle at His baptism, of which the Baptist testifies (i. 32-34), and
to the latter by the. correspondence between Jesus' death and the prophecies
relating to it, as testified by the apostles (xix. 35-37). But fundamentally both
these are testimonies by God (I. v. 9), who gave the vision to the Baptist, and
by the other occurrences has shown forth Jesus as the promised Messiah. In
the early apostolic preaching,, too, the testimony of what they had experienced
with and in Jesus was the special task of .the apostles (§ 42, a; 1 Pet. v. 1 ;
2 Pet, i. 16). But it is only in the Apocalypse that testimony comes to be so
full.pf significance as here, in .that Christ is the witness of future things, and
revelation is called His testimony (§ 135, d). Comp. Rev. ii. 13, xi. 3, xvii. 6 ;
ol pixprupis 'Iwov (comp. i. 2, xxii. 18).
5 Jesus is to be believed for the sake of His own word (iv. 41), and we will
believe Him, if we are not to render ourselves guilty of an unpardonable sin
(xii. 48, xv. 22). But, because His testimony is essentially about His own
Being, and the significance of His own person, if any one will apply to Him the
maxim, which is true in human things at any rate, that one ought not to bear
witness of himself (v. 31, viii. 13), then Jesus can appeal to this witness, whose
testimony is unconditionally true (v. 32), and who can witness of Him because
He knows Him (x. 15). Later His disciples bear witness of Him, for they have
seen His revelation of Himself (xv. 27 ; I. i. 2, iv. 14 ; comp. i. 14„ xix. 35 ;
I. i. 1, iii. 5, v. 7, 8) and the Paraclete (xv. 26 ; I, v. 6), who likewise is fitted
for this by direct observation (xvi, 13). Finally, every believer has God's testi
mony in himself,, inasmuch as he has experienced that God has given to him
the true life by faith in His, Son (I. v.. 10, 11).
6 Iii addition to the fact that those who felt in any way drawn by Jesus came

149. FAITH AND FELLOWSHIP WITH CHRIST. 367
love (v. 24); but it by no means leads to this necessarily.
To many, even among His pa0yTai, His word is too hard, too
offensive (vi 60) ; they cannot receive His word, or they will
.not keep it as their possession (xii. 47). Only where there is
the capacity and the willingness to hear Him or His word
(»icov£iv ¦?% oWi}? avTov: v. 25, x. 3, 16, 27, xviii. 37;
Eev. iii. 20 ; comp. vi. 60, x. 20 ; I. iv. 6) is His word or His
testimony received (iii. 32 ; comp. Mark iv. 20), and now
come faith and knowledge (xvii. 8, iii. 11, 12). But as the
rejection of His word, which essentially testifies of Himself, is
a rejection of His person (xii. 48), so the acceptance of the
same is an acceptance of His person (v. 43, xiii. 20 ; comp.
§ 29, 8), and that, according to xvi. 27, directly involves love
to Him, and this acceptance is the presupposition of faith
(i 12), without which there is no knowledge (vv. 10, 11).
The confident persuasion of the truth of intuitive knowledge
can be forced on no one, it comes to pass only on the ground
of the longing receptivity, by the free act of personal appropri
ation of what is heard and seen.7
(c) Because the contents of that knowledge that blesses is
the revelation of God in the person of Christ, there arises, by
the personal appropriation of it by faith, a relation of person
to person; and here begins the peculiar mysticism of the
Johannean view of doctrine. As Jesus is conscious within
to Him (i. 48, iii. 2, 26, iv. 30, 40, vi. 5, x. 41), that coming to Him is the
expression for that longing susceptibility which is the first predisposition for
faith, lying (iii. 20, 21, v. 40) in the free self-determination (vi. 35, 37, 44, 45,
65). When their longing is satisfied, then that coming is perpetuated ; it
leads to a following of Him (vi. 2, viii. 12, x. 27), the token of abiding disciple-
ship (jiaStiTxl : vi. 66, vii. 3 ; comp. § 29, a).
7 And therefore this is figuratively set forth as a drinking of the living water
(iv. 10, 14, vii. 37), i.e. as a reception of the word of Jesus (comp. § 146, d), or
as an eating of the bread of life (vi. 50, 51, 57, 58), i.e. as a reception of His
person as the organ of the revelation of God (comp. § 146, c), or as an eating of
His flesh and a drinking of His blood (vi. 53-56), i.e. as an appropriation of His
life given up in the sacrificial death as the means of our salvation (comp.
§ 148, d). Just because believing knowledge comes to pass only by such an act
of living, personal laying hold of the salvation given in Christ, can it be a
living power even for the whole personal life, nay, eternal life itself. It is clear
from this that faith, at any rate in the Johannean sense, cannot be without a
"turning, of the heart "to Christ and to God (the revelation of whom He
brings) ; but in the first place this turning is not trust, and in the second place
it is not involved even in the idea of faith, but is the preliminary condition of
it (against Huther, p. 28 f.).

368 THE APPROPRIATION OF SALVATION.
Himself that He is in the Father, because His life is rooted
in Him (§ 143, c), so the believer in Christ, because he is
conscious that he has received his true life from Him in the
believing susceptibility to receive His testimony of Himself.
In contrast to the world, believers are in the Son of God, who,
because He is Himself true, has given them the power to
know Him that is true, and thus He has become the author
of eternal life to us (I. v. 20).s With the springing up of
this knowledge in believers is this new relation to Christ
given them of itself; the believer is in Christ, as the branch
is rooted in the vine-stock (xv. 1, 5).9 But as faith comes
into existence only by a free personal act of acceptance
(note 8), being in Christ can abide only in so far as, like
Christ's being in God, a conscious and willing act, it realizes
* Not merely does the linguistic harshness (§ 145, 6, footnote 5) of the current
interpretation force us to take Iv ru vtu xurov as in apposition to it rS xXtifatu,
but also the course of thought. Then, indeed, the being in God is really the
result of the true knowledge of God (I. ii. 3-5), but it was not formerly said
that we know God, but only that the Son of God has come and given us the
power to do this. But the reason of our opposition to the world lies not in that
(v. 19), since Jesus has come to the whole x'otpio;, but in this, that we have
received Him in faith, and now are in Him, while the world is and continues to
be iv rip xotypf. The point of the passage lies even in this, that Christ has
communicated to us that capacity of knowledge (lixtoiat), not by any one doctrine,
but by His person, which as to its nature is identical with the xXnlitis, as the
concluding sentence expressly explains. And even on that account is He the
author of life for us, because only by His person does He communicate to us
the blessed knowledge of God (comp. § 146, c, footnote 5). Comp. xiv. 20,
according to which the disciples, when they have come to the full knowledge of
the relation of Christ to the Father, know that they are in Him, inasmuch as
they have the life given in that knowledge from Him alone (ver. 19).
9 The truth results from this, as does the mistake from the current idea,
according to which faith in the Johannean sense involves mystical living
fellowship with Christ (comp. footnote 2). Every believer is in Christ; but
faith in Christ and being in Christ are as different as belief in the light (xii. 36)
and being in the light (I. ii. 9). With as good right might we assert that the
idea of knowledge involves that living fellowship, since, according to xiv. 20,
I. v. 20, the latter is given directly with the knowledge which brings life with
it. Faith is the subjective condition of being in Christ, but that comes only
when the blessed results of faith come, even the eternal life which Christ
communicates to the believer. The analogous expression, which expresses the
oneness of the Son with the Father, designates also what is involved in the
relation of the Son to the Father, only that there that relation is at the same
time thought of as something known and desired by Him, because the Son
always willingly and joyfully acknowledges and holds it fast ; with Him,
therefore, there can be no distinction between being and abiding in Him
(comp. § 143, c).

§ 149. FAITH AND FELLOWSHIP WITH CHRIST. 369
itself ever afresh in steady personal self-surrender to Him
from whom the believer has received his new life. Hence
Jesus exhorts to abide in Him (xv. 4). Whoever does not
abide in Him will not always afresh receive life from Him
alone, he has burst the bond which bound him to Christ, the
new life expires, and he falls under condemnation (ver. 6).10
The continuing in Him is not faith, but it presupposes faith,
as the being in Him presupposes the having become believing.
It is the personal surrender to Him in whom the new relation
to Christ, which faith has brought about, is steadily afresh
with conscious self-determination perfected, and it can there
fore, according to § 141, d, be designated also as love to Christ
(xiv. 15, 21, 23, 24; comp. xvi. 27, xxi. 15-17). Only
when the believer, by such a loving self-surrender, is willing to
receive from Christ, and from Him alone, can the life continue,
which he receives in the knowledge mediated by Him.
(d) K the believer abides in Christ, then Christ promises
to abide in him (xv. 4) ; Christ's being in him is the correla
tive idea of the believer's being in Christ (xiv. 2 0), as God is
in Christ, because Christ is in Him (§ 143, c). Even on that
account, abiding in Him is the condition of the continuance
of eternal life, because only on this condition abides He in
us, and gives us ever afresh the life of the true knowledge of
God.11 We have received Himself as the perfected revelation
10 But as fame discipleship, the result of which is to be in Christ, arises and
is maintained only in this way, that we receive and keep the words of Christ
(xii. 47), so neither can we abide in Him, if His words (xv. 7), or the gospel
preaching, which imparts it yet more fully (I. ii. 24), abide not in us, since the
knowledge of the revelation of God in Christ is communicated by means of them,
— the knowledge which works everlasting life. In this sense Jesus declares,
viii. 31, the abiding in His words, which is but the correlative idea to the
abiding of His word in us, to be the sign of a real, i.e. a true, stedfast disciple
ship; only it is clear here yet more directly, that, with the abiding in His
words, of which He is Himself the chief object, we abide in Him. And as
eternal life, with which the being in Christ is given, can be thought to spring
up only by believing appropriation of the life of Christ given in death (vi. 54),
then this continuing in Him, according to ver. 56, depends on the ever renewed
appropriation. In all this we have only the Johannean expression for true sted-
fastness in the bonds of discipleship, which Christ demands even in the synoptical
Gospels (§ 30, 6).
11 The sense of the expression, vi. 57, is, according to the connection with
ver. 56, expressly explained in this way : Whoever eats me, and so abides in
me, shall live, because I abide in him, and communicate constantly to him my
life. If the abiding in Him was always connected with His words abiding in
VOL. II. 2 A

370 THE APPROPRIATION OF SALVATION.
of God in Him, and just because this highest object of
intuitive knowledge is, at the same time, a living person,
Christ becomes the spiritual centre of life in us, who deter
mines all life, even the moral, by His effectual power. He
only who abides in Christ can bring forth fruit by a new
moral living activity (xv. 4), because He, without whom we
can do nothing, then abides in us and works this fruit
(ver. 5). And so he sins not (I. iii. 6) who abides in Him, the
sinless One (ver. 5) ; and to sin is the sign that one has not
seen Him, and by intuitive knowledge has received Him into
his innermost life, because He must be the living power in
us determining our whole life, excluding all sin (ver. 6).
Thus John, while he puts Christ's being in us side by side
with our being in Christ, introduces by a general Christian
form of expression (§ 62, c, footnote 4) his mystical method
of view (§ 141, d), according to which that surrender to the
revelation of God in Christ, coming from the centre of the
whole personal life, is looked on as a relation of person to
person, and he gives it in that way quite a new significance.12
us (xv. 7 ; comp. footnote 10), then, indeed, He Himself, who reveals Himself in
His words, abides in us in them. If we have by these words known Him, and
therewith the revelation of God given in Him, then is the truth in us (I. ii. 4) ;
if He has made known to believers the love of God revealed in His mission
(xvii. 25, 26), then is He in them (vv. 23, 26).
12 Even in Paul, Christ's being in us appears side by side with our being in
Christ (§ 84, b) ; but while with him the latter is brought about by the former,
with John, on the other hand, abiding in Christ is the condition of His being in
us. It is, however, connected with this, that there the living fellowship with
Christ is thought of as brought about by the communication of His Spirit, and
the mystical directness of the Johannean idea is so thoroughly awanting to it.
This intervention of the Pauline idea has, without more ado, often enough been
imported into the Johannean idea (comp. too, Biedermann, p. 262), but incor
rectly. Not the possession of the Spirit, but instruction by the Spirit, in so
far as that instruction teaches us ever better to know Christ as what He is,
namely, as the complete revelation of God, brings about the abiding (not in
Christ, but) in God, according to I. ii. 27. It is connected with this, that, by
Paul, we are never exhorted, as here, to abide in Christ, because the being in
Christ, brought about by the communication of His Spirit, must ever be realized
on all sides, but, according to the nature of the case, can be only conditioned^ by
the conduct of the believer, but not wrought by it. Only in John has it come
to be a mystical union with Christ, to a oneness of person with Him. Hence it
happens that the Johannean doctrine goes quite beyond the Paiiline in this
respect, that it advances from a being in Christ to a being in God (§ 150).

§ 150. FELLOWSHIP WITH GOD AND SONS OF GOD. 371
§ 150. Fellowship with God and Sons of God.
In fellowship with the Son we have, at the same time, a
fellowship with the Father, according to which we are and
abide in Him (a). The continuance of this fellowship is
shown in this way, that God abides in us by His Spirit, and
enables us really to hold fast to our confession (8). From the
other side, the working of the revelation of God received in
Christ, which determines the whole moral life, is represented
as a birth of God, in consequence of which we are in Him (c).
The result of this is sonship of God, or moral likeness to
God (d).
(a) As Christ is, and will be nothing else than the revela
tion of God, and therefore is constantly in the Father, and
the Father in Him, we may be at the same time in both
(xvii. 21 : «a#a>? crv iraTyp iv ip.ol icdycb iv crol iva ical aiTol
iv r)plv &o-iv). What we see in coming to Christ, and the
perfect appropriation of the revelation given in Him
(§ 149, 8), is yet, at the same time, the living God Himself,
the seeing of whom is eternal life. In whomsoever the gospel
proclamation, held fast by faith, abides, a proclamation which
convinces us that we have the Father at the same time in the
Son (L ii 23 ; comp. II. 9), he abides not only in the Son,
but at the same time in the Father (ver. 24), as also,
vv. 5, 6, the abiding in the Father is the interchangeable
idea of the abiding effective knowledge of God. (iyvd>/cap.ev :
vv. 3, 4) ; he merges himself in Him with his whole spiritual
life, as he sees Him in Christ ; he wishes but to live in this
seeing of God, and that already involves love to God, as the
ever new personal surrender to Christ is love to Him
(§ 149, c). Thus abiding in God is, to be sure, especially the
simple result of this, that we abide in the Son ; but as this
constantly demands a free surrender afresh to Christ, so can
we be exhorted to this, too, on the supposition that the Spirit
constantly teaches us to know the full revelation of God in
Christ (vv. 27, 28). But since this abiding in God is a con
tinual sinking of oneself in the highest object of knowledge, it
brings with it directly, continuously, the enjoyment of eternal
life. It is therefore said, I. ii 25, that to abide in the Son
and in the Father is the promise which He has given us,

372 THE APPROPRIATION OF SALVATION.
when He has promised us eternal life.1 But doubtless this
fellowship with the Father 2 is not thought of as a oneness so
immediately personal as the mystical living fellowship with
Christ, inasmuch as it is constantly brought about by the
latter, and by the revelation of God given in it. Therefore the
truth of the assertion, that we have fellowship with God can
be measured only in this way, whether a man walks in the
light of the full revelation of God that has appeared in Christ
(I. i 5), or yet walks in darkness (w. 6, 7).
(8) But fellowship with God has yet another side. If the
Father is in the Son, and the Son is in believers, then the
consummation of their unity aimed at thereby (xvii. 23) con
sists in this, that with the Son the Father, too, is in them,
wherefore it can be inferred from this, I. iv. 4, that He who
works in them is stronger than he who rules in the world
(the devil). But the abiding of God in us is throughout the
result of our abiding in God (I. iii. 24, iv. 13).3 It is now
said, to be sure, I. iv. 12, that in this abiding of God in us
His love is perfected in us, because no higher evidence of it
can be given, than if the living God Himself makes His
abode in us. But yet, on this side, fellowship with God is
not thought of as one so directly personal as that with
Christ; for, according to ver. 13, we know that He abides in
us by this, that He has given us His Spirit (comp. also
1 If we would not break all connection, xum must be referred to what precedes
(comp. Haupt in loc), so that it is defined, in general, by the predicate follow
ing. But thus is explained the attraction of apposition to ii ixxyyixlx, which
appears in the accusative, after this idea has come to be the object in the relative
sentence, while it is unbearably harsh if i 2>>i h alums were the predicate of the
sentence, prepared for by xum, and thereby the special main idea to which the
words tend.
2 What, xvii. 21, is designated as a being in Christ and God is called, I. i. 3,
fellowship (xoitutlx) with the Father and the Son ; and as it was the object of the
gospel, according to xx. 31, to bring about this eternal life by faith in Christ
(as the full revelation of God), so, according to I. i. 3, is it the object of the
apostolic preaching to bring about fellowship with those who already have
fellowship with the Father and the Son, in order that they may be in them
(xvii. 21). According to this, therefore, this fellowship, too, brings the enjoy
ment of eternal life with it immediately.
3 This is the case also, iv. 15, where the relation is only apparently inverted,
because by keeping fast hold of the confession of Christ, which is but made
possible to us by the abiding working of God in us, it is reasoned a posteriori
first to the cause, and then to the presupposition of that cause, which is given
by our abiding in Christ.

§ 150. FELLOWSHIP WITH GOD AND SONS OF GOD. 373
I. iii. 24). God abides, therefore, not immediately in us, but
by His Spirit ; and because this Spirit teaches us ever more
to know Christ as the full revelation of God (I. ii. 27 ; comp.
iv. 1-3, where the rule of the Spirit of God is known in the
right confession of Christ), this dwelling of God in us, which
is brought about by His Spirit, can keep us firm against
antichristian false doctrine (I. iv. 4), and can preserve us in
the right confession (ver. 15). That abiding of God in us,
which corresponds to our abiding in Him, is shown even in
this way, that our moral life is moulded according to His will
(I. iii. 24).* But for the specific form of expression for this
working of the revelation of God appropriated by faith, John
has coined another form of expression.
(c) That our whole moral life may be formed according to
the will of God, there is required a divinely -constituted
beginning of it, which gives to it its specific character as a
life born of God, just as the bodily birth gives character to
the bodily life (comp. John iii. 6). Only he who, with his
whole spiritual life, merges Himself in God as revealed in
Christ, can be ruled by God in the ultimate grounds of his
life, or be of God (I. iv. 6).6 Thus to be of God (I. v. 19)
means only that we are determined in the deepest principles
of our life by the nature of the true God (ver. 20), a nature
which has become known to us on the ground of our being in
Christ, in Him that is true. As God is righteous, so every
one who is born of God does righteousness ; righteousness
(I. ii. 29 ; comp. iii. 10), like love, constitutes the nature of
* As the correlative idea of the continual loving sinking oneself in God (note a)
designates the abiding of God in us, nay, even the living presence of the highest
object of knowledge in the centre of our whole spiritual life ; and as all true
knowledge of God is a knowledge determinative of the entire moral life
(§ 146, c), inasmuch as the being of God seen in Christ is necessarily normative
for us (§ 147), so must the knowledge of the full revelation of God in Christ,
opened up to us ever more richly and deeply by the existence of the Spirit in us,
become a living power in us in the practical territory.
5 Wherefore the apostle, I. ii. 28, 29, from a man's abiding in God, directly
draws the conclusion that he has been born of God, as the latter is the necessary
conclusion from the former ; and, I. iv. 7, from the fact that a man has been
born of God, he concludes d posteriori that he knows God ; and that knowledge
is steady, lasting, only to him who abides in God. The seeing of God, III. 11,
also, which has continued since its first beginning in the past (notice the perf.
itioxxtt), and the being in God which is the result of this new birth, are inter
changeable ideas.

3,74 THE APPROPRIATION OF SALVATION.
God, and so one knows by love that he has been born of God
(I. iv. 7). He only who does good, and so imitates the good
he sees in God, is of God (III. 11) ; for he who is born of
God cannot sin (I. iii. 9 ; comp. v. 18), because no one can be
regulated by God and at the same time by what is opposed to
God.6 - This being born of God, which accordingly determines
the whole conduct of the individual, is a work of God (I. v. 1 :
6 yevvr)o~a?) ; but as by God's being in us (note 6), God is
not thereby regarded as personally active, but what is specially
operative is the revelation of God known in Christ ; but that
revelation agrees, to be sure, with His nature, and is called the
truth (§ 147, 6). But as right moral life, therefore (I. iii. 19),
and the confession of Christ (comp. footnote 6), which forms
the contrast to the lies of the false teachers (I. ii. 21, 22),
tnay be referred to one's being of God, so also to one's being of
the truth. And therefore even the truth of God, which makes
sinning impossible, is regarded as brought about, I. iii. 9, by
the powerful abiding of His cnreppa in us, i.e. of the word of
God. For the abiding of the word of God in them is indeed
that which gives to the little children, I. ii. 14, the power ever
anew to overcome the wicked one ; and that it does this by
the new-born power of God, I. v. 4 shows, according to which
it is only what is born of God that overcomes the world. This
word, which makes known to us the will of God, and which
6 Connected with the form of life which is right and acceptable to God, are
also the confession of Christ as the perfect revelation of God, — therefore the
apostles are of God (I. iv. 4), as they confess Christ, in opposition to anti
christian error, Christ as come in the flesh (ver. 2), — and likewise the continuous
listening to the proclamation of that revelation ; wherefore those only who from
knowing God are of Him, listen to it, and by God's abiding in them (comp.1
note 6) are put into a position to overcome false doctrine (ver. 4). If it is only
said in this passage; that they have overcome false teachers in consequence of
their being of-God, and if, further, the reason of this is that God is in them, — '
which, according, to note 6, is brought about by His Spirit, — then it is clear
that the latter is but the right enlightenment which exposes all lies, but the
former is that determination by God which alone makes one capable and willing
to appropriate 'the revelation received, and to produce its fruits in life. For all
that is born of God overcomes the world (I. v. 4), out of which the temptations
to what is contrary to God come to us, whether these be lusts leading to sin or
an inclination to false doctrine ; and so the faith which overcomes the world
(ver. 5), or has already, according-to ver. 4, overcome it, cannot be the beginning
of faith, which is the condition of all saving experience, but only faith as proved
in the conflict with temptation, a faith which springs from being born of God
(ver. 1).

I 150. FELLOWSHIP WITH GOD AND SONS OF GOD. 375
hence, by the truth contained in it, is to preserve us (I. i. 8, 10)
from that self-deceit which leads us to deny our own sins, has,
like the truth itself (§ 147, 8), which also abides in us (II. 2),
a delivering, a morally-determining power (comp. § 146, d),
by which God comes to be Himself powerful in us.7
(d) Those who are born of God are called children of God
(TeicvaTovQeov: I. ii. 12,13), — perhaps intentionally, — never
sons of God, so as not to approach in appearance the peerless
position of the only-begotten Son of God, just as the idea of
being born of God is never applied to the latter (§ 145, a,
footnote 2). There is in this way nothing to prevent the
perfect sonship of Christ likewise presupposing a perfect moral
likeness to God, as the sonship of believers does a relative
likeness. Christ is evidently called, I. iii. 8, the Son of God
on account of His sinlessness (ver. 5), or positively on account
of His divine righteousness (ver. 7 ; comp. ii. 29). And the
name Son of God also seems, I. i. 7, to point to His sinlessness.
But what is true of Him according to His original nature, is
wrought in them by their being born of God, the result of
which, as it determines the whole moral life by the revealed
nature of God, can be only likeness to God in moral nature.
Sonship to God is known by not sinning, by righteousness
(I. iii. 9, 1 0).8 To be sure, this ideal is not even once realized.
7 The word of God, therefore, is regarded, as by Peter (§ 46) and James (§ 52),
as the seed from which the new (moral) life is produced. With this, however,
we are not to confound the current combination (comp. Frommann, p. 191 ;
Kostlin, p. 223; Messner, p. 351), — which, however, does not occur at all in
John, — by which the birth from God is the beginning of the eternal life in the
specifically Johannean sense. According to what has been said, footnote 5 in
reference to I. iv. 7, III. 11, the birth from God is realized only in the result of
the knowledge of God, in which the believer has eternal life directly (§ 146, c) ;
it has to do, therefore, simply with the new determination of life, in which the
salvation received in the knowledge of God (the %m mlitio;) works and shows
itself outwardly. The Spirit, on the other hand, is not by John looked on as
He who brings about this working of God ; rather the Spirit of Truth is known
in this way, that His testimony is heard by those who are of God (I. iv. 6). As
the whole idea of a being born of God is specifically Johannean, so the idea,
occurring in the speeches of Christ, of a being born of water and of the Spirit
(iii, 5) is nowhere further realized by the apostle. What is peculiar to him is
distinguished, moreover, from the Petrine idea of the second birth (§ 46), and
from that of, the Pauline new creation (§ 84), by this, that it never goes back on
the past that had to be changed. . Even the ataist yitv*6riixi (iii. 3,' 7), with its
"from before," points .back only to the beginning of life laid in the first birth."
* It is clear from this that sonship with John does not designate, as with- Paul

376 THE APPROPRIATION OF SALVATION.
To those who accept Him by faith, Christ has given not son-
ship itself, but the power (comp. xix. 10, 11) to become the
sons of God (i. 12) ; the last and highest realization of this
ideal, a realization for the present fathomless, lies only in the
future consummation (I. iii. 2). But as certainly as salvation
in Christiahity is never a merely future thing, but always an
already-present thing, this ideal is realized by the truth from
God, in the abiding etc tov ©eov elvai. As those in whose
world- conquering faith9 the being born of God is verified,
Christians know themselves as children of God (I. v. 1, 2) ; as
those born of God, who even now do righteousness (I. ii. 29),
are they even now children of God (I. iii. 2), who can quite
well be distinguished from the children of the devil (ver. 10).
But they know also that they have not become so of them
selves, but that God, as their Father, has made them to share
His highest love in His highest revelation to them (in Christ),
in order thereby to make them children of God (I. iii. 1 ;
comp. iv. 12). And thus even here in the idea of sonship to
God there is not lacking the consciousness of fatherly love
(comp. § 147, c), but it is realized only in moral likeness of
nature with the Father.

§ 151. Keeping the Commandments of God.
That which is necessary for the attainment of salvation is
(§ 83), the Christian's new standing iu grace ; it is not an objective relation to
God (comp. Frommann, p. 626, who confounds sonship to God with eternal life ;
comp. on the other hand, footnote 7), but a subjective quality, in which the
world as little knows the children of God as they do God Himself (I. iii. 1).
This is the sense in which Jesus, even in the oldest tradition, presents sonship
to His disciples, as the ideal (§ 21, c) which must be no doubt reached, since
God has revealed Himself to them as their Father. Elsewhere, too, in Christ's
speeches in our Gospel, the idea of sonship is taken in this metaphorical sense of
moral likeness of nature. The right to call themselves children of Abraham is
decided by the fact that one does the works of Abraham (viii. 39, 40) ; and those
who do the works of the devil (viii. 38, 41) are called his children (viii. 44).
9 It is but an apparent contradiction if faith is, i. 12, but the condition by
which only the power is received to become the child of God, and, I. v. 1, at the
same time the sign of the birth from God accomplished, or of the sonship given
therewith. For in the former case faith in His name is but the first stage of
faith, which is sufficient in consequence of the receptive acceptance of Christ
(§ 149, a, footnote 3) ; in the other case, faith in His Messiahship is the proof of
that faith, which has overcome the temptation to false doctrine (I. v. 4, 5).
Comp. footnote 6.

§ 151. KEEPING THE COMMANDMENTS OF GOD. 377
also set forth as a fulfilling of God's commandments from love
to Him, and these require faith and brotherly love in par
ticular (a). But this fulfilling of them, and the loving mind
from which it proceeds, are begotten ever afresh by the
revelation of God given in Christ (8). The fulfilling of the
commands of God in the actual reality of Christian life
continues, no doubt, imperfect, and in that way it may result
in the deadly sin of falling away (c). And so to secure its
normal development it requires an impulse, and that lies in
the prospect of retribution (d).
(a) If the knowledge of the revelation of God given in
Christ, and gotten by faith, produces, by its power to regulate
the life, the being born of God, which tends to moral simi
larity of nature to Him, so, just as in the speeches of Christ
in the synoptical Gospels (§ 21, c), the progress of the Chris
tian life seems to be accomplished by an inherent necessity,
and the need of a law to regulate it seems to be taken away.
Yet Eeuss, ii. p. 485 [E T. ii. 435], mistakes an essential
side of the Johannean view of doctrine when he denies that
here too, and very frequently, everything needful for the
realization of salvation is put, quite as in the Old Testament
way, under the point of view of the fulfilment of a divine
command. Quite as in the synoptic tradition (§21, b), Jesus
requires the keeping, i.e. the doing of His words (viii. 5 1 ;
comp. I. ii. 5 : Trjpelv tov Xbyov), which is identical with the
words of God (xiv. 23, 24, xvii 6), or the keeping His com
mandments (tt] pelv to? ivToXd<;: xiv. 15, 21), which is at
the same time a keeping of the commandments of God
(xv. 10 ; comp. L ii. 3, iv. 3, xxii. 24, v. 2, 3 ; II. 6), quite
as in the Apocalypse (§ 135, a; comp. § 136, c).1 The
fulfilling of the will of God, as it is expressed in these com
mandments, is accordingly the one condition of salvation
(I. ii. 17; comp. xiii. 17); and this fulfilling, as in the Old
Testament, is the doing of righteousness (I. ii. 29, iii. 7, 10 ;
1 In this sense evangelical preaching (1. i. 5 : ayyixla) even contains a com
mand (I. iii. 11) ; it is even said, I. ii. 7, of the commandment drawn from the
sum of evangelical preaching (i. 5), that it is the word which they have heard
from the beginning, inasmuch as it is ever necessarily given with it. Moreover,
all sin remains for the Christian to be a freeing oneself from the commandments
of God (I. iii. 4 : » aptxprla itrit fi itofilx), and every deviation from this rula
(iiixlx : I. i. 9 comp. vii. 18) sin (I. v. 17 : xxtx xiixlx x/iaprlx itrit).

378 THE APPROPRIATION OF SALVATION.
comp. § 24, a). But John comprehends the contents of this
divine will, I. iii. 23, in the command to believe on Christ-
and to love one another.2 It is self-evident that God must
require faith as the condition of all appropriation of salvation
(§ 149, a); and although love is the necessary effect of the'
perfect revelation of God (§ 147, c), yet Jesus so announces
it as the n6w commandment (xiii. 34, xv. 12, 17; comp. I.
iv. 21), the fulfilment of which is the sign of His discipleship
(xiii. 35), and it is therefore characterized quite, as § 25, 8,
as the chiefest commandment. But even if the thought, that
all fulfilling of the divine commandments must proceed from
love (comp. § 25, 8), is not foreign to the Old Testament, yet
is this here brought into the greatest prominence,3 and every
demand on the Christian is summed up in a loving mind
towards God, as in the synoptical speeches of Christ,, to seek
after the kingdom of God or after righteousness, is but the
expression for love to God (comp. § 26, d, footnote 3).
(6) This comprehension of all the commandments in the
unity of love to God, is now the means with John to adjust
the more legal view of the condition of salvation with that
view of the development Of salvation which is peculiar to
2 Moreover, from the connection of I. v. 4 with ver. 3, it is clear that faith is
included in the commandments of God (comp. § 150, c, footnote 6). As it
never comes except by the free action of the individual (§ 149, b), it is the work
required of God (vi. 29), a keeping of His word (xvii. 6 ; comp. w. 7, 8) ; the
refusal of that faith appears as culpable disobedience (iii. 36; comp. §44, c;
82, d), nay, as specially sin (xvi. 9, ix. 41 ; comp. § 125, d). On the other
hand, brotherly love is the commandment given (I. iv. 21) by God (II. 4)
through Christ (I. iii. 22). And hence brotherly love (I. ii. 9, 10) is the clearest
mark of belonging to the kingdom of light (i.e. to the fellowship ' of the
disciples)', iii. 10, the chief part of lixaiotivn, ver. 11, the commandment given
from the beginning along with evangelical preaching (comp. ii. 4-6), iii. 14, 15,
the mark of the true life and of being of the truth (vv. 18, 19).
3 As the fulfilling the divine commandmentsin the case of Christ sprang from
love to His Father (xiv. 31), so here, too, doing the divine will (I. ii. 17) -is but
the result of that love to the Father which excludes all love to the World
(ver. 15 ; comp. Jas. iv. 4). As fulfilling the commandments of Jesus is the
result of love to Him (xiv. 21), so the fulfilling of the divine commandments1 is
the result of love to God (I. v. 2), a love which consists in a Tvalk according to
His Commandments '(II. 6), and makes the keeping of them easy (I. v. 8) ; in
keeping His Word is love to Him perfected (I. ii. 5) ; for here, too, to think of
God's love perfecting itself toward us (Rlitschl, ii. p. 374) contradicts the
whole context; which speaks simply of the confirmation 6f the knowledge of
God in believers (comp. note 6). ,

§ 151. KEEPING THE COMMANDMENTS OF GOD. 379
him; and in this way, too, his mysticism preserves its
practical character throughout, and is preserved from quietistic
and even antinomian vagaries. As, according to § 149, c,
that mystical abiding in Christ is at bottom one with love to
Him, from which, according to footnote 3, keeping His com
mandments results of itself; so, according to § 150, a, to
abide in God is such a loving losing oneself in Him, from
which the keeping His commandments must come necessarily.4
It is hence said, I. ii 5, that we, by becoming perfected in
that love of God which is shown in keeping His command
ments, know that we are in Him, and that the abiding in
Him must be verified by imitation of the walk of Christ as
our example (ver. 6). That this love to God, that is to say,
is perfected in us, is the direct effect of the revelation of God
in Christ which is apprehended by faith, and of the fellowship
Kith God produced thereby, inasmuch as we know His love
in the former, and in the latter experience it in a way which
must necessarily produce love in us.6 We love, only because
4 Whilst, therefore, according to the mystical view, Christ's abiding in us
must correspond to our abiding in Him, and this abiding of Christ in us by His
gracious work makes us capable for all moral activity of life (xiv. 4, 5 ; comp.
§ 149, d), so this activity is here the (psychological) effect of love to Him, and
likewise the fulfilling of the divine commandments is the necessary (psycho
logical) result of love to God (xiv. 21) ; as, on the other hand, the abiding in
God, identical with the latter, on account of the appropriation of the full know
ledge of God given with it in Christ, an appropriation ever fresh and living, of
itself creates the new moral life, according to § 146, c; 147.
5 In order to show the necessary connection of faith and love, John proceeds,
in the second principal section of his Epistle, from the fact acknowledged in
I. ii. 5, that it can he said only of him who keeps the commandments that he
abides in God, but he now adds the new element that God abides in him (comp.
§ 150, 6), as is known from the Spirit which He has given us (I. iii. 24). After
he has now established how this Spirit may be known from this, that He con
fesses the incarnation of Christ (iv. 1-3), he can show, that he who has been
taught by this Spirit knows God as He is manifested in the sending of His Son,
knows Him according to His nature as love, and as he is regulated by this
nature (born of God) in the deepest elements of his nature he must himself love
(vv. 7-10). But not merely in the sending of the Son is God's nature made
known to us ; we know Him whom no one hath seen according to His nature
of love perfectly in' this way, that He perfects His love in us, while He, abiding
in us, works godlike, love in us (ver. 12 ; compj with this Ritschl, ii. p. 372), and
that love makes us (§150, d) to be children-of God (comp. iii. 1 : xoraxh xyxxnt
VtSuxit Si put i Bus). For that it is He who abides in us if we abide in Him, we
know from the Spirit He has given us, whose testimony of Christ agrees with
that of the apostles (w. 13, 14), so that the confession of Him is wrought by

380 THE APPROPRIATION OF SALVATION.
He has first loved us (I. iv. 19), naturally, in the first place,
His own self, who anticipated us with His love (ver. 10), but
along with Him who begot our new life of love, him also
who is begotten of Him (I. v. l).e Accordingly, just because
the new life of love, which is begotten in us by the complete
revelation of God, is in its deepest roots love to God, that
perfect revelation of God creates ever afresh in us that mind
of love which is the condition of every step forward in the
life of salvation,7 as also in the moral life. God therefore
here, too, only requires from us (as § 21, c) what He has
Himself created in us by His highest revelation. And there
fore it is said, I. v. 3, that the commandments of God, in the
doing of which love to God is occupied, are not hard,
because he who is born of God (ver. 4), i.e. who is determined
in His innermost being by the revelation of God's love, feels
himself driven of himself to love Him in a way which makes
love to the brethren, and therewith the fulfilling of His
highest commandments, to be a loved and an easy duty.
God Himself by His Spirit in us (ver. 15 ; comp. § 150, 5). But as we have
known God's love to be His peculiar nature, so we know, that to abide in love
(which, indeed, is identical with love abiding in us) is nothing else than to
abide in God and God in us, that the former is not in any way a result brought
about by the latter, but is itself given along with the latter (ver. 16), because
by it the love which forms God's nature is perfectly realized among us (ver. 17).
6 It is said expressly, ver. 2, that we know by this, i.e. that it follows from
the general statement in ver. 1, that we love the children of God whenever, i.e.
as soon as we love God, and we show this love by doing His commandment. The
current explanation of this sentence, by which he would say, that the love of
God is likewise the sign of brotherly love, as the latter is the sign of the
former, must, if it is to have any sense, introduce the thought that we know
brotherly love as right if it is exercised in the way prescribed by the command
ments of God, and it overlooks the fact that it is not ixt which is used, as is
always the case in similar turns (comp. ii. 3), but irat.
7 It is true that the beginning of the life of salvation by faith in Christ
cannot come without a longing for the divine (§ 149, b), in which the germ of
love to God ever lies ; but this germ is made ever more richly fruitful, and is
unfolded in the development of the life of salvation by the revelation of God in
Christ, just as it cannot reach any such development without surrendering itself
lovingly ever anew to this revelation of God ; but this latter is ever given of
itself by the love to God which is begotten in us. It is characteristic, that for
the apostle of love (§ 141, d) everything on which the normal development of
the Christian life depends is in the end comprehended in love to God and
Christ, as with Paul it is in faith (§ 86, d) ; and yet this confident self-surrender
to the grace which procures all our salvation is something essentially distinct
from that loving merging oneself in the revelation of God in Christ, which
brings all salvation with it.

§ 151. KEEPING THE COMMANDMENTS OF GOD. 381
(c) If one looks at the Christian life from the ideal point
of view, according to which it depends on the revelation of
God in Christ producing a new life, it is perfected at a stroke.
As the believer has eternal life directly, so the birth from God
also comes with the believer's being in God, that birth which
makes all sin impossible. He who is born of God, and abides
in Christ, sins not (I. v. 18, iii. 6), nay, he cannot sin (I. iii.
9 ; comp. § 150, e). He who yet sins, has not as yet received
into himself that revelation of God by the knowledge of
Christ (I. iii. 6, iv. 8 ; III. 11 ; comp. § 146, c), he is not yet
in the condition of one enlightened (I. ii. 9-11; comp.
§ 147, a). But whenever the Christian life is regarded rather
from the legal point of view, according to which a constant
fulfilling of the divine requirements is necessary for its normal
development (note a), then the possibility exists continually,
that it is not sufficient for development, and this possibility
is ever again realized (comp. § 30, 8).8 Even the fruit-
bearing branch requires further cleansing (xv. 2 ; comp. xiii.
10); the believer is ever yet sinning (I. i 8, 10, ii. 1), and he
hence needs ever cleansing and forgiveness (I. i 7, 9 ; comp.
xx. 23), intercession with the Father (I. ii. 1, 2), and brotherly
intercession (I. v. 16) ; he needs to be ever cleansing himself
afresh from all stains of sin (I. iii. 3 : dyvlgetv ; comp. 1 Pet.
i. 22 ; Jas. iv. 8). According to this rather legal view,
which cannot be dispensed with for the consideration of the
actual reality of the Christian life, just as in the Old Testa
ment (comp. § 42, 8 ; 44, c ; 1 1 5, 8) a distinction is drawn
between sins of infirmity, which do not destroy abiding in
Christ (xv. 2), in which God, who is greater than our
hearts, knows our deepest being in truth, although our heart,
on the other hand, is ever conscious of fresh shortcomings
(I. iii. 19, 20),9 and deadly sins (I. v. 17; comp. Num.
8 The believer needs ever again to be exhorted to continue in Clirist and in
God (xv. 4 ; I. ii. 28), not to sin (I. ii. 1), but to continue in love (I. iii. 18, iv. 7 ;
comp. xv. 17) ; he needs ever~to be reminded of his Christian duty (I. ii. 6,
3, 16, iv. 11 : ifilxu ; comp. xiii. 14) ; he has to be warned against the love
of the world (I. ii. 15), and against being misled (I. iii. 7 ; comp. ii. 26).
Although he that is bcrn of God keeps himself conformably to his nature
from all sin (I. v. 18), yet Jesus has to ask the Father to keep the disciples
bivii. 11, 15).
8 This so often misinterpreted passage does not speak of a silencing our

382 THE APPROPRIATION OF SALVATION.
viii. 22 : tvxb mn) ; for the doers of such even the otherwise
general commandment to intercede is no more required (ver.
16), because: God cannot hear such prayers (ver. 14), because by
not abiding in Christ one falls irrecoverably into condemna
tion (xv..6, and therewith § 149, c).w
(d) If from an ideal point of view the Christian life is
developed by an inherent necessity, then, to secure its
normal development, it needs no special motive; and
if the believer has eternal life immediately, then the
point of view of retribution, which for present service deter
mines only a future reward, seems to be quite shut. out.
But whenever the process of Christian life is regarded as
a continuous doing of the divine commands (note a), what
is necessary for the attainment of salvation appears as a
service, for the achieving of which there is need of a
powerful impulse, in view of the danger of the sin of falling
away which threatens it, according to note c ; and from this
point of view, everything which was given in the progress
of the process of salvation was given necessarily in the begin-
hearts, because xillut can never designate that, not even in contrast to
xxrxyitutxut (comp. Huth. in loc). Since, indeed, one angry may be per
suaded to allow his indignation to go, and so to silence it (comp. Matt, xxviii.
14) ; but even the persuading the heart (which is certainly not meant), that it
cease from its self-condemnation, cannot certainly be called a silencing of it.
It can therefore only be said, that, if we know from our true hearts (ver. 18) that
we are of the truth, if we keep up, as it were, our dialogue in the presence of
God, and deal with Him therefore in the matter, how we will stand in His
judgment, we will persuade our heart, that if our heart condemn us, God is yet
greater than it is. Naturally, this cannot proceed from His forgiving love, as it
is explained by a reference to His omniscience, nor from the strictness of His
judgment, about which we dare not persuade our own hearts, when condemning
us, but only from this, that He knows our innermost depths ix rH; xXtitilas s7tai,
even though it is not so verified outwardly, as it ought to be verified.
10 The sin unto death is not here, therefore, as in the synoptical speeches of
Jesus (§ 22, 6), and in Peter (§ 42, 6 ; 44, c), final hardening against Christ, but,
as in the Epistle to the Hebrews (§ 125, d), that falling away from Him by
which the being in Christ is simply broken off. If one, who has already had
eternal life by faith, ceases to be in Christ, and thus has not eternal life abiding
in Him (I. iii. 15), then that is specially a contradictio in adjecto. The
apostle explains this fact, which stands in irreconcilable contradiction, with the
ideal view of the Christian life, in this way, that members who fall away from
the Church had never been her true members (I. ii. 19). They have therefore
never in full reality appropriated the revelation of God in Christ, and no con
clusion can therefore be drawn from their falling away against its specific
effectual power (comp. § 30, c).

§ 151. KEEPING THE COMMANDMENTS OF GOD. 383
ning of it, and may be put in the point of view of a reward,
which is to be the motive for securing the human service
necessary for the appropriation of salvation.11 If in many
such statements (footnote 11) only the earthly consummation
of what is sought in service is the promised reward, yet may
its future consummation as such also be kept in view, as
§ 32, c, since John, according to § 148, c, distinguishes from
the eternal life already present its future consummation. In
this sense, to look at the reward coming at Christ's Parousia
becomes a motive to abide in God, inasmuch as only this
latter can give us confidence in reference to the final decision
then to be made (I. ii. 28). Even on this account must love
be perfected in us (in abiding in love, which is identical with
abiding in God), that we may have confidence at the day .of
judgment, because we then, though still in the world, yet like
Christ Himself already stand in complete fellowship with the
Father ; and love then becoming perfect drives out aU fear,
since fear carries in itself its own punishment, as it is but the
expression for the relationship of love to God, that has been
disturbed (and therefore not yet come to perfection), a relation
ship which must be the deepest ground of our new life of
love (I. iv. 17, 18).12 But as abiding in Christ or love to
11 One is reminded quite of the way in which Jesus, according to § 32, b,
emphasizes the equivalence of reward and service, when He here promises to
abide in us, as the reward of our abiding in Him (xv. 4), although it is but
according to its nature that the revelation of God received by faith should
become effectual in us. He likewise promises His love to us as the reward of
our love to Him when proved by obedience (xiv. 21 ; comp. xv. 10, 14), — that
love to us which brings about the highest gift of the Spirit (xiv. 15, 16), or the
love of the Father (xiv. 21, 23), which, from the connection with xvi. 27, assures
us of the hearing of prayer (ver. 26 ; comp. ver. 23) ; and this hearing of prayer
with the apostle is a result of obedience in fulfilling His commands springing
from love (I. iii. 22 ; comp. ix. 31). Thus even Jesus Himself, according to
§ 144, d, footnote 9, looked at the receiving of that which belonged to His
nature and calling as the reward of His conduct on earth.
12 From the connection of I. iv. 17 with ver. 16, as explained footnote 5, it is
clear that Iv rourop can but point backwards (comp. Haupt in loc), and that
puf SiftZt (comp. II. 2) is^connected with rmxtloirxi. The same thing follows
from this, that the clause with "tx gives no sense, if it is to explain the
iv rouro/, as then even Ritschl, ii. p. 374 f., understands it rightly as a purpose
clause. But it is not possible by ii ayixn to think with him of the love of God,
because the oi nriXs'mrxi it rip xyxxtp in its correlation with rinXiioirxi «
iyxxti cannot possibly be understood of the perfecting of our confidence by the
divine love. Moreover, Haupt has, on the other hand, pointed to the parallelism

384 THE HISTORICAL REALIZATION OF SALVATION.
God proves itself by keeping His commandments, Jesus could
set before the individual, v. 29, at the resurrection a destiny
corresponding to his works; and, xii. 25, 26, to His servant,
not shrinking from self-sacrifice for his humble service, quite
in the way of the Synoptists (Matt. x. 39 ; 'Luke xiv. 11, and
therewith § 32, 8), he could set an equivalent reward in his
being honoured by the Father. In view of the glorious
prospect which Christian hope opens up (I. iii. 2), the apostle
in this sense exhorts to strive after purity from sin (ver. 3),
as every stain of sin excludes from this blessed goal ; and he
warns them against being seduced to fall away, by pointing to
the loss of the full reward threatened in the future life (II. 8 :
Xva . . . p.ia0bv irXripy diroXdBt)Te).

CHAPTER IV.
THE HISTORICAL REALIZATION OF SALVATION.
§ 152. The Preparatory Revelation of God.
Israel possessed a revelation of God in prophecy, the last
bearer of which was the Baptist, whose task it was to bear
testimony for Christ (a). This testimony had an abiding
significance, inasmuch as it was to lead to faith in the Son
of God (6). The law, too, although it was already abrogated
for the apostle for the present, is a revelation of God. It
makes one receptive of the revelation of God in Christ, and
thus serves as a positive preparation for the latter (c). But
the majority of the very people of the Logos has not received
with the passage I. ii. 28, where also confidence at the day of judgment is made
dependent on abiding in God, and it hence then follows necessarily that the
terl. comp. with Christ's abiding, which, as iii. 3, 7, can only he placed in the
character of this abiding, is to be sought in His continuous abiding in God, and
this, it is self-evident, excludes any fear before the judgment. But the same
thing is shown ver. 18, but from the other side, according to which, by the
abiding in love, which is identical with abiding in God, the nature of divine
love is perfectly realized in lis. For a nXilx iyixti, as it drives out all fear, is
just the ayaxt, rmXtmpiim in ver. 17 ; and if it is here spoken of love generally,
then we also saw, note b, how indissoluble the love to God is from love to the
brethren, so that the application can quite easily be made to the latter.

§ 152. THE PREPARATORY REVELATION OF GOD. 385
the salvation, although that salvation found receptive souls in
the heathen world (d).
(a) Even Judaism possessed a knowledge of God, in com
parison with which that of the Samaritans is designated as a
not knowing of God (iv. 22);1 there must therefore have been
given even in Old Testament times a revelation of God, a
thing which Kostlin, p. 88, wrongly denies. Doubtless, it is
even said in the Old Testament itself (Ex. xxx. 20) that there
was then no direct vision of God, such as the Son had with
the Father (vi 46), and as Christians can have by Him ; yet
the word of God came to individuals (x. 35 ; comp. ix. 29),
or they saw a form of God (v. 37) in vision or in a
theophany.2 But the prophets could testify of Him from
personal experience too ; for they had indeed beheld even the
glory of the Logos (xii. 41 ; comp. § 145, a), and heard Him
speak, as is plain from this, that, according to the Messianic
interpretation of the apostle, they often introduce Him speak
ing (ii. 17, xii. 38, xiii 18, xv. 25 ; comp. § 74, c; 116, c).
On that account it is self-evident that the passage x. 8 can
refer only to the contemporary leaders of the people, and not
to the prophets of the Old Testament (comp. also, Scholten,
1 The knowledge of God possessed by the Jews is, to be sure, only a relative
knowledge, and it ceases to be a knowledge of God as soon as God is perfectly
revealed in Christ (vii. 28, viii. 19, 55, xv. 21, xvi. 3 ; comp. § 147, c, foot
note 7) ; but so long as it corresponds to the stage of the revelation of God
given, it is a real knowledge, and every stage of it is designated as knowledge
simply (§ 149, a, footnote 3). Even the Samaritans had a knowledge of God ;
but because, by their rejection of prophecy, they had excluded themselves from
the higher stages of the revelation of God in Israel, Jesus calls it an oux iiSitxi.
Even the revelation of God in Christianity is yet, according to I. iii. 2, not the
highest, but as that which corresponds to the revelation of God in Christ, it is
spoken of throughout simply as knowledge.
* If Jesus denied to the nation in His time both forms of prophetic revelation
(v. 37), because prophecy had been silent for centuries, yet He will in that way
confirm the truth that His contemporaries yet possessed the word of God,
though only in the written records of those earlier revelations (ver. 38). Never
theless, it was a mistake if they thought that by the possession of these writings
they already had (ver. 39) eternal life, i.e. the real saving blessing, as it was
given only by the perfected revelation of God (§ 146), and if on that account
they would not come to Christ, in order to receive it from Him alone (ver. 40).
For these writings had their essential significance only in this, that they (i.e.
God in them) but testified of Christ (ver. 39 ; comp. vv. 37, 46) or of His fate
(xx. 9), and this was here done in many ways by the typical histories embodied
in them (iii. 14, vi. 32 ; perhaps also i. 52). Comp. § 73, c.
VOL. IL 2 B

386 THE HISTORICAL REALIZATION OF SALVATION.
p. 149; Immer, p. 539). As the last of these prophets, for
the apostle the Baptist comes into notice (§ 149, 6), and
•exclusively as regards his jpaprvpla (i 19); since he, too, had
heard a voice of God (ver. 33), and had seen a form
(vv. 32, 34), in consequence of which he could testify of the
Son of God. But his significance must cease when the Light
Himself had come into the world (vv. 7, 8 ; comp. iii. 29, 30).3
For in spite of this, its testimony of the Logos prophecy is
yet by no means a Christianity in the midst of Judaism
(comp. Kostlin, p. 53), it rather ever testifies of the Bearer of
the perfect revelation of God who is coming; this revelation
it cannot give itself. Of earthly origin and of earthly nature
the prophet, too, can but speak what is earthly, what refers to
the earthly appearance of Messiah (iii. 3 1) ; and if Jesus
comprehends His own testimony, so far as it had to do with
what was earthly, with that of the Baptist (ver. 11), yet He
-only who has come from heaven can declare heavenly things
(w! 12, 13 ; comp. vv. 32, 33). But He can do this only
after He has appeared in the flesh (comp. § 145) ; the perfect
revelation ! of God and Messianic times come only with the
incarnation of the Logos. Abraham had rejoiced in joyful
hope at the day of Messiah, but only when the Messiah
appeared on the earth had he seen Him (out of Hades), and
his hope had received its fulfilment (viii. 56).
(8) The testimony of prophecy has its significance by no
means exclusively for Judaism (comp. Kostlin, p. 133). It is
not merely to unbelieving Jews that Jesus points to the fact
that the Scriptures testify of Him (note a) ; He shows even
to the disciples how the Scriptures are fulfilled in His fate
(xiii. 18, xv. 25, xvii. 12), and He does it with the express
design, that they may be led thereby to believe that it is
He of whom the Scriptures prophesy (xiii. 19). But the
3 He was a lamp, who might have led His contemporaries to the knowledge of
the truth (v. 35), and Jesus holds his testimony to be valid, as it could work
faith, and therewith salvation in them (ver. 34). But He needs no more any
testimony of man's, since He had received from the Father the testimony of His
•works (ver. 36): To be sure, He distinguishes from the human testimony of
the Baptist the testimony of God in the Scriptures (vv. 37-39), a testimony
Which was yet given only by the prophets ; but only because the divine origin
of these- was generally acknowledged, while the divine mission of the Baptist
was not.

§ 152, THE PREPARATORY REVELATION OF GOD. 387
Gospel shows, above all, how weighty this testimony of the
Scriptures is for the apostle, and also for believing readers.4
If, alongside the witness for Christ, he does not quite so
strongly emphasize the promises of prophecy, that does not
prove that it is done by him strictly only as an accommoda
tion for Judaism (Kostlin, p. 134; comp. . Beuss, ii p. 477
[E. T. ii 427]); but it is connected with this, that the
Messianic salvation is for him essentially a revelation of God
given in the person of Christ, for the believing reception of
which there is required, according to § 149, 8, no testimony
as regards His person. Yet even Jesus Himself sees, vi. 45,
vii 38, the blessings of the Messianic times. prophesied in the
prophets, and it is pointed out by the Gospel, with a design
like that of but one of the Synoptists, that He is the bringer
of the saving consummation promised in the Old Testament
and looked for by the people. Even in the coming of the
Baptist the popular questions about the Messiah are at once
raised (i 20, 25, iii. 28). . Even the first disciples confess, on
the ground of the testimony which the Baptist gives of His
being the Son of God (in the Messianic sense) (i 34), that they
have found in Jesus the Messiah (ver. 42), of whom Moses
and the prophets wrote (ver. 46), the Son of God, appointed
to be the King of Israel (ver. 50). Jesus Himself makes the
Samaritan woman know Him as the looked-for Messiah (iv.
25, 26 ; comp. vv. 29, 42), and the people wish, since they
have recognised in Him the prophet promised Deut. xviii. 15,
to proclaim Him king (vi. 14, 15). Here, too, the faith of
* He sets forth emphatically how the disciple, in the holy zeal with which
Jesus purified the temple (ii. 17), and in the entrance into Jerusalem
(xii. 14-16), had seen a fulfilling of Scripture ; he points out in the story of the
crucifixion a series of fulfilments of Old Testament words of Scripture (xix. 24,
28, 36, 37 ; comp. I. v. 7, 8, and therewith § 149, 6, footnote 4), and he finds
in Isaiah the key to explain the unbelief which Jesus found among His people
(xii. 38-40). The quotations are by John almost always introduced as simply
words of Scripture (uxit h ypxipn : vii. 38, xix. 37 ; comp. xiii. 18, xix. 24, 28,
36 : "tx Si ypaipti xXtipuiy ; yiypapi.pii.toy itrit : ii. 17, vi. 31, xii. 15, sometimes
with the addition h rip t'opox, or it roTs xpofmais : x. 34, xv. 25, vi. 45). Only
ini. 23, xii. 38, 39, is Isaiah introduced as speaking (comp. § 74, a; 136, 6,
footnote 5). With the exception of two quotations from Zechariah, they are
taken from the Psalms and Isaiah ; and he follows, except in those two cases
(xii. 15, xix. 37 ; comp. Rev. i. 7), the text of the Septuagint, and in part they
are dealt with very freely (xii. 15, 40, xiii. 18, xv. 25, and especially the scarcely
recognisable vii. 38 ; comp. § 74, b).

388 THE HISTORICAL REALIZATION OF SALVATION.
the disciples is tested at a crisis by Peter's confession, that
He is simply the consecrated One of God, i.e. the Messiah
(vi. 69). In the lively popular scene in the seventh chapter,
the question discussed both by the doubters (w. 26, 27,
41, 42 ; comp. xii. 34) as also by the believers (vv. 31, 41 ;
comp. ver. 48), is, whether the signs of the Messiah agree with
Him. The whole of chap. ix. turns on this, how the members
of the Sanhedrim, since they have decreed excommunication
for any one confessing His Messiahship (ver. 22), try to turn
the man born blind, who had been healed by Him, away from
believing in Him, and how Jesus leads Him to believe in His
Messiahship (ver. 38). Once more the Jews ask of Him a
frank confession of His Messiahship (x. 24), and, although
He gives them more than they had asked, He yet evidently
proclaims Himself to be the Son consecrated and sent by God,
i.e. to be the Messiah (ver. 36). Even Martha replies to Him,
on the occasion of His deepest revelations, by the simple
confession of His Messiahship (xi 27). On the occasion of
His Messianic triumphal entrance, He allows Himself to be
saluted by the people as the King of Israel (xii. 13) ; and in
the presence of Pilate He admits His Messianic kingdom
(xviii. 37; comp. also xix. 19-22).5 Even for his believing
readers it must have been, in the view of the evangelist, a
matter of abiding significance for the strengthening and
perfecting of their faith, that Jesus wished to be the fulfiller
of Israel's promise.
(c) It is altogether a mistake when Kostlin, p. 135, asserts
that John simply rejects the Mosaic law,6 as in the synoptical
Gospels (§ 24, c) Jesus acknowledges the whole law to be
binding, in that He condemns the transgression of it (vii. 19).
He argues from the supposition that pre-Mosaic circumcision
6 It is a simple evasion when Baur, p. 393 f., asserts that the Jewish name of
Messiah is introduced only as an antiquarian designation ; that the Davidic
descent of the Messiah is brought forward as a popular Jewish idea (vii. 42) ;
that the entrance into Jerusalem appears to be but an accommodation on the
part of Jesus.
6 As Moses is acknowledged to be a prophet in the sense of note a (i. 46,
v. 46), then the law given by him (vii. 19, 23 ; comp. i. 17) can but belong to
the revelation of God given by him ; and if the yp x<p u' is acknowledged simply in
its inviolable authority (x. 35), then the v»>« also belongs to it ; indeed, its
name, moreover, can but designate the whole Scriptures (x. 34, xv. 25 ; comp.
i. 46), when it is used as the fundamental principal portion of the Scripture.

§ 152. THE PREPARATORY REVELATION OF GOD. 389
and observance of the Sabbath have equal authority (vii
22, 23).T He regards the temple as God's house (ii. 16) • He
repairs to Jerusalem to the feasts, and He abolishes' the
worship at Jerusalem by worship in spirit and in truth, only
for the future (iv. 21), not for the present (ver. 23).8 For
the apostle, to be sure, who, moreover, regarded the high-
priestly dignity as so high, that he looked upon the bearer of
it as the (unconscious, to be sure) organ of divine prophecy
(xi 51), the abrogation of the Old Testament law was decided
to be an event divinely willed by the fall of Jerusalem (comp.
§ 141, a). The objectivity with which He speaks to the Jews
of purification (ii 6), feasts (v. 1, vii. 2), the Passover (ii. 13,
vi. 4, xii. 55), shows plainly that these Jewish customs (comp.
also xix. 40, 42) found in his circles no longer any observance :
for him the hour has already come, when worship in spirit and
in truth takes the place of worship at Jerusalem (iv. 21).
Yet he knows but the commandment, which is involved even
in the evangelical message, and which even already has
become old (I. ii. 7, iii 11 ; II. 5). But that even in the
law of the Old Testament, which also indeed reveals God as
the righteous and holy One (comp. § 147, 6), there is a reve
lation of truth, if it is but a partial one, — corresponding to
7 Only on this supposition has the justification of His observance of the
Sabbath any sense, inasmuch as Jesus defends it on this ground, that even the
anciently holy ordinance of circumcision requires an exception from the Sabbath
rest. If He, v. 17, will have the divine Sabbath rest, of which the human is
to be a copy (Gen. iL 3), not to be so understood as to exclude every divine
working, then He here but explains the law from the Scriptures themselves,
as § 24, b, inasmuch as He assumes that the ceaseless working of God is
known from them — that working of God on which He proceeds. In this
passage, moreover, He vindicates for Himself the right to do as the Father
does, only in virtue of His peculiar relation to the Father (comp. § 143, 6,
footnote 3).
8 When arguing ex concessis with Jews He speaks of their law (viii. 17, x. 34),
or with the disciples, He shows that even the law, on the ground of which they
hated Him without a cause, condemns their hatred as groundless (xv. 25), it
does not follow from this that He who, according to iv. 22, knew Himself quite
as a Jew, will have nothing to do with this law. It is true that He proclaims a
new commandment for His disciples (xiii. 34 ; comp. § 151, a), but not as
though the command to love were strange to the Old Testament (comp. § 25, b),
but because the love which He requires is perfect love, practised after His own
example (comp. § 147, c). Here, too, the new commandment which brings the
perfect revelation of God is but the perfect fulfilling of the Old Testament
(comp. § 24).

390 THE HISTORICAL REALIZATION OF SALVATION.
the preparatory 'stage of revelation,9 — is clear from this, that
Jesus finds even in the territory of the law those who do the
truth (iii. 21), and are of the truth, because they are deter-i
mined by it (xviii. -37) ; and that the law was a revelation of
God analogous to that of the Few Testament, is clear from
this, that those who do the truth are in God (iii. 21), and
from God (viii. 47), quite as those in whom the New Testa
ment revelation has become operative (§ 150).10 The law^
also is, accordingly, a preparatory revelation, just as prophecy.
If the latter, by its testimony, fulfils the first condition for the
originating of faith, the former fulfils the second (comp.-
§ 149, 8), in that it works that inner state of mind, which'
alone makes one receptive of the revelation of God in Christ:'
He only can know the divine in Christ who is willing to do
the divine will (vii. 17), and he only who loves God will do
that truly. If the love to God, which is the abiding condition
for the normal development of the sacred life, is produced
even by the revelation of God in Christ (§ 151, 8), then must
that love to God, which leads to the first knowledge of God;
analogously be produced by the preparatory revelation of
God.11 (d) Israel was the place for the revelation of God, which'
9 If John puts the revelation of law by Moses in contrast with the communi
cation of grace and truth by Christ (i. 17), the former is not thereby designated
as something unreal and not of God (comp. Kostlin, p. 54), but only in contrast
to the commanding revelation of law the perfect revelation is characterized by
this, that it brings the gifts of grace to full reality. But, that between the
partial truth, which, however, as it rests on divine revelation, involves no
untruthfulness, and the perfect truth, there is no distinction expressed, results1
from the Johannean peculiarity, explained § 141, c (comp. footnote 1). Besides
this passage, which reminds one of the Petrine use of the word (§ 45, 6, foot
note 3), the idea of x*P's occurs, just as in Revelation (§ 135, c), only in the'
stereotyped prayer for blessing at the beginning of the Epistle (II. 3).
10 It is even presupposed that the Jews might have been the children of God
(viii. 42), and might have been able to love Him (v. 42), had they used aright'
the Old Testament revelation of God (ver. 39) ; indeed, this must have been the
case, if they had wanted to be receptive of the revelation of God in Christ, for'
only those who do the truth in God come to the light (iii. 21) ; only those who ¦
are of God and of the truth hear the word of Christ and receive it (viii. 47;'
xviii. 37), come therefore to faith. . .- ¦ i
11 But love to God is, in fact, the fundamental demand of the law (comp. ;
§ 25, 6), and in whomsoever the law had not constantly quickened the opposi
tion of the natural man, as it had done in Paul (§ 58, 6), that man must it have :
driven to strive after a fulfilling of the known will of God (vii. 17), as it had'.1

§ 102. THE PREPARATORY REVELATION OF GOD. 391
Mas given in prophecy and in the law, and which, as all
revelation of God (i 4, 9), was brought about by the Logos.
Israel is therefore the very people of the Logos (i. II),12 and,
here, too, the saving historical significance of Israel is thereby
firmly retained, for which it was prepared by His revelation of
God. Because the Messianic salvation comes from the Jews
(comp. Eev. xii. 1-5, and therewith § 1 3 0,c, footnote 4), they on
that account possess the knowledge of God (iv. 22). In order
that the Messiah may be revealed to the people of Israel, John
comes to them with his baptism with water, to prepare for
Him the way (i 31; comp. ver. 2 3). Jesus confines, quite as
in § 28, d, His earthly activity to Israel (comp. xi. 51).
Briefly, when activity in Samaria was forced on Him rather
than sought by Him, He turned at once to His iraTpk (iv. 44) ;
and when He was told that the longing to see Him had arisen
among the Greeks (xii. 22), He sees the hour of His glorifica
tion come — a glorification which is to become His only by
death (vv. 23, 24). His earthly activity was by a divine
destination connected with Israel; only after His death could
His glorification begin among the Gentiles ; only when He
has been exalted could He seek to draw all unto Him
(ver. 32). But, no doubt, He here concludes His activity
done to our apostle, and it must have positively prepared him for the revela
tion of God in Christ ; while in the case of Paul, the law could prepare for
Christ only negatively, while it showed that there is no salvation without
Him (§ 72, 6). In James, too (§ 54, a), and in a certain sense even in Paul
(§ 88, c), we found, moreover, love to God, inasmuch as it made receptivity
for salvation sure, made to be a condition of salvation ; and that the religious
moral striving, quickened by the preparatory revelation of God, made one ready
to receive the message of salvation, even Peter teaches (Acts x. 34, 35). But
while John designates the working of the preparatory revelation of God by the
same expressions as those of the perfect revelation in Christ, he sets forth in the
strongest way the essential affinity of the two (comp. § 141, a), without in any
way thereby prejudicing the specific significance of the salvation given in Christ,
since He also designates the nature of the thing, at the most diverse stages of
development, by the same expressions (§ 141, c).
12 If Israel is called rx Ihx of the Logos, as the apostles are called the
ol, thm of the incarnate One (xiii. 1), then it is therein implied that he has
chosen the former as well as the latter (xv, 16) ; and as there is no clear distinc
tion between what belongs to the Father and the Son (xvii. 10), Israel is here,
top,- the very chosen people of Jehovah, as in the Old Testament. Only under
another Old Testament image they appear as the flock of Jehovah (comp. § 45, a),
which He has enclosed in the, fold of the Old Testament theocracy (x. 16), and
then even as His household (viii. 35 ; comp. § 117, b).

392 THE HISTORICAL REALIZATION OF SALVATION.
with the result that all work among the people who had been
prepared throughout sacred history for His coming was lost,
because this preparation had not in the least attained its end
(i. II).13 This world-historical fact, which even then was
tragically confirmed, had emancipated the apostle inwardly
from his people (§ 141, a). He speaks of the Jews (ol
'IovBalot), but only as the representatives of unbelievers. On
the other hand, He assumes that rays of light which the Logos
had from the beginning distributed among all men (I. iv. 9),
had fallen also on the heathen world, had been there received,
and had become effectual. In consequence of which there were
here and there scattered, like a dispersion of the true people
of God, even children of God there, who require only to be
gathered together (xi. 52) and put under the guidance of the
Good Shepherd, to whom in their innermost being they belong
as His sheep (x. 16). The question finally to be dealt with
by Christ is not the distinction of Judaism or heathenism, but
is this, whether here and there the preparatory revelation of
God, which the Logos had given, had been received, and had
restored the inner preparation, which makes one receptive
of the perfect revelation of God, and which is shown in
the contrast of iroielv ttjv dXrj0eiav and cpavXa tipdcraeiv
(iii. 20, 21).

§ 153. Victory over the Devil.
Humanity, as a whole, is appointed to salvation, and
requires it, because they are under the dominion of the
13 The present generation of Israel had not appropriated the word of God
(v. 38), as all revelation has to be appropriated if it is to become effectual
(viii. 37). And therefore it had not produced in them love to God, and had
not made them the children of God (v. 42, viii. 42). They were no doubt
Abraham's seed (viii. 37), but not the true children of Abraham in the sense of
moral similarity of nature (ver. 39) ; they did not really belong to Jehovah's
flock, which He had given to the chief Shepherd ; they were not His sheep
(x. 26), which He knew at once as such (vv. 14, 27). They therefore knew Him
not when He came to feed His flock (ver. 14), and they believed not (ver. 26).
There were no doubt some among them who really belonged to God (xvii. 6, 9),
as they had allowed themselves to be made receptive by the preparatory revela
tion of God, who, as Christ's sheep (x. 14), heard His voice (ver. 3), and foi-
lowed Him (ver. 27), while they heard (ver. 8) not the voice of false leaders
of tho people, who would alienate them from Him. But the very people of tha
Logos, in whole and part, received not Him who came into the world (i. 11).

§ 153. VICTORY OVER THE DEVIL. 393
devil (a). The devil is the author of sin, in that he, whose
nature is bloodthirsty and false, seduced men to sin, to bring
them to destruction (6). Those who surrender themselves to
the inworking of the devil, and are his children, are unre-
ceptive of the revelation of God in Christ, and fall under the
divine judgment of hardening, which Jesus Himself by His
appearance accomplishes (c). Beyond this circle Christ has
broken the power of the devil, and those who believe on Him
conquer him (d).
(a) As the election of Israel in the sacred history does not
prevent the Logos from working even in the heathen world,
so the whole world of men in general1 is the object of the
divine love, which has been revealed in the sending of the
Son (iii. 16). God has sent His Son to them (iii. 17, x. 36,
xvii. 18 ; I. iv. 19), and He has come to them (i. 9, iii. 19,
vi. 14, xi. 27, xii. 46, xvi 28, xviii 37 ; comp. I. iv. 1 ; II. 7),
and speaks to them (viii. 26), finally to leave them again
(xvi. 28). Humanity as a whole is appointed therefore to
salvation, a fact which Scholten, p. 58 f., without reason
denies. Christ is the atonement for the whole world (I. ii. 2),
and the gaining of them continues the final goal of His prayer
(xvii 21, 23; comp. xiv. 31). But humanity as a whole
needs salvation, because they have sin (i 29) ; they need
light (viii 12, ix. 5), life (vi 33, 51), deliverance (iii. 17,
iv. 42, xii 47 ; I. iv. 14). The reason of this lies in this,
i The idea of the xit/ios is accurately defined by John, as with Paul (§ 67, a),
while elsewhere in the early apostolic type of doctrine, apart from the Gospels
(§ 138, c, footnote 8), there is indicated a transition to the Pauline conception
only in Heb. xi. 7, 38. Only rarely does o x'otpios stand for the universe (xvii. 5,
24, xxi 25), or for the earthly world (xvi. 21 ; I. iii. 17 ; comp. elsewhere, yn :
iii. 31, xii. 32, xvii 4), which in most cases is more closely designated as
o xitpws euros (ix. 39, xi. 9, xii. 25, xiii. 1, xviii. 36). The formula iv rm xotpiu
iltai forms its transition as a designation of the people in this world (i. 10, ix. 5,
xiiL 1, xvii. 11 ; I. iv. 3 ; comp. xvi. 33, xvii. 13). This also is clearly evident,
when the great mass of men as such is called o xitpoo; (vii. 4, xii. 19, xiv. 27,
xviii. 20), and thus l x'otpios comes to be in the end a technical term for the
world of men as a whole. On the ground of this steady usus loquendi, even in
the passage I. ii. 15, which reminds one so much of Jas. iv. 4, i xitptos may be
but the world of men ; at the same time mention is made, ver. 17, of their ixiiupo/x,
and i xoiSt ri 6ix*pia rou Biou forms the contrast to it, while the worldly mind,
ver. 16, is designated as « Iv r$ xotpou. Yet here there is no thought of the sum
of all individual men, but of the world of men in their God-opposing attitude
(comp. § 156, c).

394 THE HISTORICAL REALIZATION OF SALVATION.
that the devil here, as § 23, a, rules men as a whole (xiv. 30 i
6 dpxmv tov Kocrpov). This condition of matters is, to be
sure, not necessary in itself, it is only established that it
presently exists. Hence the devil is designated as 6 apxcov tov
tcoapov tovtov (xii. 31, xvi. 11) ; and the world, in so far as in
its present condition it is the territory ruled by him, is called
6 icoo-pos oSto? (viii. 2 3, xii. 3 1 ; I. iv. 1 7). It is the power
of the devil, therefore, by which men are ruled when sin
enslaves them (viii. 34) ; then, that this slavery to sin is the
result of men's fleshly birth (Schmid, i. p. 241 ; Frommann,
p. 323) ; of this the passage iii. 6 says nothing, according to
§ 145, c, footnote 12.
(8) The devil (6 BtdBoXo<s: viii. 44, xiii. 2; I. iii 8, 10;
6 caTavd<s: xiii. 27; 6 irovrjpoi}: xvii. 15; I. ii 13, 14,
iii. 12, v. ,18, 19) is not originally an evil being in the
dualistic sense, as Scholten, p. 92, yet assumes, following
Hilgenfeld (pp. 143, 177). If he sinned from the beginning
(I. iii. 8), according to the context, it is only thereby meant
that he sinned before men, and hence became the author of
their, sins, which are designated as his works. Just so may
he be the slayer of men from the beginning (viii. 44), inas
much as he brought about the slaying of men, when his
temptations (comp.. Eev. xii. 9) brought death on men, death
the result of sin (§ 148, a). Further, he tempted Cain to
commit murder (I. iii. 12), and murder, which he is ever seen
to devise, is his work (viii. 38, 41). There is no mention of
a fall of the devil, when it is said, viii. 44, that he stands
not in the truth ; this but expresses the fact that the truth
is not the element of his life, by which in his speaking and
acting he regulates himself. But when the reason for this is
given by saying, that there is no truth (comp. § 147, 6, foot
note 4), i.e. no love, no impulse to truth in him, as among ,
the Jews, who did not believe on Jesus, and wished to kill
him, on this account, that He told them the truth (viii. 40,
45), then evidently a moral reproach is to be made prominent.
It is therewith then given, that what is peculiarly his own
(to. iBid), according to which he speaks only lies (ver. 44),
belongs to him in no metaphysical sense, but is his own self-,
condemned moral state. But whether .this was in him from
the very beginning of his existence, or was established in him

§ 153. VICTORY OVER THE DEVIL. 395
at some one definite moment by his fall into sin, of this John
says nothing, and it is altogether foreign to his nature to
think on this. But the idea of a strict dualism is simply
precluded by his Old Testament monotheism (v. 44, xvii. 3 ;
comp. also Biedermann, p. 131).
(c) Although the devil is the ruler of the world, yet has he
not the same influence by any means on all men. While the
children of God, begotten by means of the preparatory revela
tion of God, are under his influence, only in so far as they
have sin, but otherwise in their deepest nature are ruled by
God, there are those also, who, in their deepest being, allow
themselves to be ruled by the devil.4 But the contrast to
these two classes of men is not one originally metaphysically
determined (Hilgenfeld, p. 141 ; comp. on the other hand,
Biedermann, p. 197 f.); for as to be without God is the
result of a historical working of the preparatory revelation of
God (§ 152, c), the continuance of which was occasioned by
the conduct of the Jews to the word of revelation (v. 38, 39),
so to be the children of the devil is the result of a historical
working of the devil, to whom they have given themselves,
and which makes them unreceptive of the word of revelation
(viii 47). No doubt they cannot now hear the word of Jesus,
and cannot, therefore, come to knowledge (viii. 43) and to faith
(xii. 39), because the prophecy of the divine judgment of
hardening (Isa. vi. 9, 10) must be fulfilled in them (ver. 40).5
* As Cain, whose works were evil, ix rou xotnpou fa (I. iii. 12), so is every one
ix rou iiafiixou, whose nature it is to do evil (ver. 8). As the Jews are the
devil's children (viii. 44), because by their desire to kill (vv. 37, 40), and their
lies (ver. 55), or their hatred of the truth, they are essentially like him who is
a murderer and a liar from the beginning (vv. 38, 41), so the children of God
are in general distinguished in their conduct from the children of the devil
(I. iii. 10).
5 Even the conception of their unreceptiveness as a judgment of hardening
presupposes their own guiltiness (comp. Mark iv. 11, 12, and with that, § 29, d),
and excludes the supposition of an original difference of nature. In their not
being able is ever executed but the divine judgment on account of their not
wishing (v. 40), the psychological reason given for which, and which condemns
it, their want of love to God and their ambition (w. 42, 44), has no meaning, if
it were based 0n an essential quality of their nature. When it is said,
xii. 37, 38, that they believed not, in order that the prophecy of the nation's
unbelief (Isa. liii. 1) might be fulfilled, it is at any rate implied by this, that
the fact of their unbelief was foreseen in the .divine purpose, and had accord
ingly to come ; but the context of the quite analogous passage, xv. 25, shows

396 THE HISTORICAL REALIZATION OF SALVATION.
Nay, it is Jesus Himself who executes this judgment of God
by His appearance (ix. 39) ;6 but he explicitly states before
hand that this judgment comes upon them on account of their
own sin (ver. 41). But if those who do evil, because they do
not wish to be convicted of their sins, hate the light that has
come into the world, and flee from it (comp. vii. 7), then is
that their judgment (iii. 19, 20), inasmuch as it is therewith
decided in their case that they cannot attain to faith, and
thereby to salvation (ver. 1 8). And if the Son gives life to
whom He will (v. 21), and if, in complete harmony with the
divine will (vi. 40), He gives it only to those who hear His
voice and believe (v. 24, 25), then does He in that case
exercise the power to judge committed to Him (ver. 27),
while He condemns the unreceptive, who heard not His voice,
to exclusion from salvation. Finally, here, too, it is but the
divine rule, according to which the simple, because they are
receptive of the light, are led on by Him to knowledge, the
wise are hardened in their unreceptive darkness (Matt, xi 25 ;
comp. § 29, d); by this rule does He execute the judicial
decision as to the fate of men (ix. 39).7
(d) If God, by means of the preparatory revelation, seeks
to make men His children, and the devil by means of his
temptations seeks to make them his children, then even
that their hatred thus predicted remained inexcusable, and therefore self-con
demned sin (vv. 22-24). Even in the betrayal of Judas a divine purpose had
to be executed (xiii. 18, xvii. 12), and yet that deed abides a work of the devil
(xiii. 2, 27), which Judas did, because he had made himself the organ of the
devil (vi. 70).
6 Indeed, Jesus brings here into sharpest prominence, as in the synoptical
tradition (14, d), that He has not come to execute the Messianic judgment
(iii. 17, xii. 47 ; comp. viii. 15). But yet, in a certain sense, He must execute
this Messianic work, even during His earthly life, in order to show Himself to
be the Son sent by God, i.e. the Messiah (§ 143, &), as He also executed God's
judgment of hardening, according to Mark iv. 11, 12. Moreover, since Jesus
does not cease to care for unbelieving Jews, and since the evangelist repeatedly
mentions that He yet gained over many of them (xi. 45, xii. 11, 42), it is clear
that the unreceptiveness of the children of the devil is yet nothing unconquer
able, and hence cannot be metaphysically accounted for. Even with Paul, this
divine judgment of hardening is nothing final and unchangeable (§ 91, d). A
child of the devil can cease to be a child of the devil, and can thus become
receptive of salvation. But a metaphysical difference of nature between the two
classes of men is even shut out by the designing of all men to salvation (note a).
7 In this way the common idea is explained, according to which the appear-
of Jesus brings a crisis, in the sense of a separation, between the two classes of

§ 153. VICTORY OVER THE DEVIL. 397
throughout the pre-Christian times there goes on a struggle
between God and the devil. Christ is come to lead this con
flict to victory, in that He destroys the works of the devil
(I. iii. 8). The world's ruler finds in Jesus, who at all times
did His Father's will from love (xiv. 31), no room for his
lordship (v. 30); Jesus does not in the least belong to the
world ruled by him (viii. 23, xvii. 14, 16). Thus is the
curs<j of his rule thereby broken (comp. § 23, c), and from
this one point may the region ruled by him be reconquered
step by step. Jesus has conquered the world that was
hostile to Him (xvi. 33), in that He, in spite of all its
opposition, has organized a fellowship of disciples, who no
more belong to the world, as the territory ruled by the devil
(xv. 19, xvii 14), and has preserved them from the devil
and the destruction which he brings (xvii. 12).8 One only
surrenders himself to the devil (vi. 70), and while the devil
inspires him with the thought of treachery (xiii. 2), and gives
him opportunity to carry it out (ver. 27), he comes to destroy
Jesus in death (xiv. 30). But while Jesus in the free
obedience of love goes to face death (ver. 31), and now through
death returns to the Father, He is proved to be the righteous
One (xvi. 10), and the devil is judged because he has slain
the righteous One (v. 11), not as though the devil had even
now ceased to rule the world. The world in its antagonism
to the community of the disciples (xiv. 17, 19, 22, xv. 18,
men (Frommann, p. 660 ; Kostlin, p. 185 f. ; Reuss, ii. p. 499 [E. T. ii. 446] ).
Such a separation doubtless comes, in that the children of God accept the salva
tion He brings, while the children of the devil are hardened, and are deprived
of salvation. Thus their contrasted positions are made clear, in that they, in
the decisive crisis which Christ's appearance introduces, deal with it in opposite
ways, and therefore experience opposite results from it. But xplti;, in John,
does not on that account designate this separation, but always the judicial
decision brought with it, as to the fate of men, as even Scholten, p. 126, footnote,
acknowledges. * Otherwise expressed, Jesus brings the light, and although the darkness,
produced by the ruler of darkness, sets itself in hostile opposition, to destroy
His work (xii. 35), yet it cannot overcome the Bght (i. 5), rather it is bit by bit
conquered by it (I. ii. 8), inasmuch as a condition of bight has been established
on the earth in the community of believers. The world, on the other hand, has
in whole and in part not known Him (i. 10, xvii. 25 ; comp. «/ xtipuxoi: iii. 19,
and therewith even § 33, c, footnote 5), inasmuch as it has surrendered itself
to the dominion of the devil, and hates Jesus, who brings its sin to its conscious
ness (vii. 7).

398 THE HISTORICAL REALIZATION OF SALVATION.
19, xvi. 8, xvii. 9, 14-16 ; I. ii. 15-17, iii. 1, 13, iv. 5), i.e.
so far as it is and continues to be the world, remains his
kingdom, he is and works in it (I. iv. 4), as God and Christ
do in believers ; they are quite in his power, without wills of
their own (I. v. 19). But there is and continues also in the
world a holy place, where he can no more disturb the fellow
ship of those who are born of God, who are inaccessible to
his influence (ver. 1 8), but not by any essential determination
of nature, but because they always keep themselves, having
been born of God. It is true he ever seeks even yet to
destroy them, but God keeps them at Christ's intercession
(xvii. 15), and they themselves, being made strong by Jesus'
word, overcome the devil (I. ii. 13, 14) and the world united
with him (I. iv. 4, v. 4, 5 : viicdv, quite as in Bev., § 135, 8),
the world which is judged with him by Christ's death (xii. 31).
But in the proportion in which the exalted One extends His
activity to all (ver. 32), there opens up the prospect of a final
conversion of the world (xvii 21, 23), which, at least so far
as the divine destination is concerned (note a), is unlimited,
and in that way the complete subjugation of the devil is
presented to view.9 § 154. The Church of the Disciples.
Those, who by means of the preparatory revelation of God
had been made receptive, were given to Christ by God, while
God leads them to Him, and teaches them to know Him (a).
Thus the circle of the first disciples is formed, those disciples
9 Quite as in Revelation, the history of the Messiah and of His Church is a
history of the conflict between God and the devil, who in the end is driven
entirely out of his kingdom (xii. 31), only that here he rather looks back to the
beginning of that conflict, while in the other the final decision of that conflict
is especially kept in view (§ 133, d). This point of view, is not awanting even
in the speeches of Jesus as in the oldest tradition. But if there the contest
with daemons as the organs of Satan is rather kept in view (§ 33, c), here, where
everything is traced back to its deepest principle (§ 141, c), this rather external
side of that conflict is repeated, only that one has no right on that aecount,
with Frommann, p. 329, to deny that the apostle'believes in daemons. Here, too,
Jesus denies that He is possessed by a devil (viii. 49 ; comp. Mark iii. 22, 30),
as He had been charged- (vii. 20, viii. 48, 52, x. 20 ; comp. ver. 21). The
general Old Testament belief in angels likewise is as little awanting in the
Gospel (xx. 12, i. 52 ; comp. xii. 29), even though v. 4 is undoubtedly a false
addition.

§ 154. THE CHURCH OF THE DISCIPLES. 399
whom He had chosen, and appointed to be His messengers,
that they may carry forward the work begun by Him to
wider issues (8). He promises to see them again after His
resurrection, to make them sure of their indissoluble union
with Him, the Living One, and of His abiding gracious
presence (c). But that they may be able to perform their
work, they receive the promise that their prayers will be
heard for everything they ask in His name, and they get also
the power to forgive sins (d).
(a) Those in whom the preparatory revelation of God has
achieved its object, and who on that account really belong to
God (§ 152, d), God gives to Christ (xvii 6, 9), that He may
give them eternal life, and keep them from destruction (xvii.
2, x. 28, 29 ; comp. vi. 39). The evangelist describes in the
apparently accidental finding of the first disciples, how God
leads receptive souls to Christ (i 42, 44, 46) ; for what God
gives Him, comes to Him (vi. 3 7), sees the Son and believes on
Him (ver. 40 ; comp. with ver. 39). But this is not so to be
regarded as though God begot faith in them by an irresistible
inner impulse, since, ver. 40, their faith is regarded as expressly
brought about psychologically by their seeing. No one, it is
true, can come to Him, if the Father does not draw him
(ver. 44); but this drawing, according to § 149, 8, takes place by
the effectual testimony necessary for the production of faith,
which the Father gives to the Son in the Scriptures and in
the works, and by the fact that He teaches men to know
Christ as what He is.1 In this divine giving there is there
fore no divine predestination meant, in virtue of which God
leads individuals irresistibly and irrevocably to salvation,
1 Such a teaching is expressively characterized as the drawing of the Father
(vi 45). But whether in conformity with the prophecy (Isa. liv. 13) He equally
teaches all, and so those only who on the ground of the receptivity (xvii. 6, 9,
x. 27) wrought in them, according to § 152, c, hear such teaching and learn, are
really drawn to Christ and come to Him (vi. 45). But as God leads souls to
Christ, so He unloosens the bonds of their outward fellowship with Him, when
the evident -want of an effective result from the revelation of God given in Kim
shows that they inwardly do not reaBy belong to Him, or that they do not
abide in Him (xv. 2 ; comp. vv. 5, 6). There comes a time when those even
outwaudly depart from Him (vi. 66), of whom Jesus had from the beginning
known that they did not belong to Him in truth, although they seemed alike
to believe on Him (vi. 64), and even this separation is traced back to a divine
destination (I. ii. 19 ; 7« fxtipa(utit).

400 THE HISTORICAL REALIZATION OF SALVATION.
when He works in them receptivity to believe (comp. Kostlin,
p. 156), for the whole world is indeed appointed to salvation.
It refers only to this, that every result is given to Jesus by
God (iii. 27 ; comp. xix. 11), because He depends on the
working of God, a working, however, which does not exclude
human receptivity, but presupposes it (comp. § 29, d).2 Jesus
therefore comforts Himself in the absence of any result by
this, that it is not given to every one to come to Him (vi. 65) ;
but not with a view to deliver from guilt those that fall away,
but, according to the context, to establish the fact, that it does
not depend on Him and His words, if they believe that they
are made to stumble by that word (ver. 60).
(8) Those whom the Father has given to the Son are His
own true possession (xiii. 1 : ol iBiot), as Israel was originaUy
the peculiar people of the Logos- (i 1 1). As was the latter,
so are they chosen (vi 70, xiii. 18, xv. 16), and thereby
taken out of the whole world of men, to which they too had
once belonged (xvii. 6), so that they no longer now belong to
it (xv. 19 ; comp. xvii. 14, 16).s No doubt all believers are
given by God to Christ, and that also is true specially of all
pa0r]Tai in the wider sense (§ 149, 8, footnote 6). But in our
Gospel the Twelve are at the same time the representatives of
believers generally (comp. vi. 67); what is special to them
consists only in this, that they are the first circle of the
disciples ; that by them the salvation brought by Christ is to
be historically realized more widely in the world. They are
to carry forward His work on the earth ;4 Jesus therefore
2 To be sure, we are not to say, with Frommann, p. 242, that John has satisfac
torily solved the problem of the apparent contradiction between man's freedom and
his dependence on God. It is rather that, as Reuss, ii. p. 507 [E. T. ii. 453],
has properly remarked, that question has not in any way been presented to his
consciousness. His conception of salvation as the perfect revelation of God
involves even in all its stages of development an act of God, as it likewise
demands a reception on the side of the individual.
3 That this choosing, too, like that divine giving (note a), is not irrevocable,
vi. 70, xiii. 18 show, according to which even Judas was a chosen one, one
given to Jesus by God (xvii. 12 ; comp. § 135, c), which Schenkel, p. 390, denies
without reason. This giving by God seems in itself to exclude any free selection
on the part of Jesus. But, by the unity of the Son with the Father in the sense
of § 143, c, the former will choose none other than him, whom the Father brings
to Him, as He casts none away whom the Father brings to Him (vi. 37).
4 Jesus has therefore led them on by degrees from servants with no will of
their own, who have to follow their Lord without knowing why He commands

§ 154. THE CHURCH OF THE DISCIPLES. 401
sends them out into the world as the Father has sent Him
(xvii 18, xx. 21). By their word the world is to be brought
to believe (xvii. 20), while their testimony comes in the place
of His testimony, since they have been with Him from the
beginning (xv. 27; comp. § 149, 8, footnote 5).5 But their
activity will be much more comprehensive than was His own
during His earthly life. They will reap what He has sown
(iv. 37, 38), they will do greater works than He has done
(xiv. 12). His earthly activity was confined to Israel. Only
when death had loosed these restraints, will He, like the seed-
corn which perishes, bear much fruit (xii. 24), and extend
His activity to all (ver. 32); only after His death can the
gathering together of the scattered children of God begin
(xi 52). Both can naturally after His death take place only
by His disciples, but the speeches of Christ in our Gospel as
little contain a direct commission for missionary work among
the heathen as does the oldest tradition (§ 31, a, footnote 2).
(c) To enable the disciples to fulfil the task appointed for
them, Jesus promises them that, after the short painful
separation by death, they would see Him alive again, and He
them (xvi 16, xxii. 14, xviii. 19).6 This second appearance
them, to be His friends, to whom He has entrusted the whole purpose of the
Father, that had been made known to Him (xv. 15), that they may not cease
to be iouXoi, but that they may begin to be His iximXu (xiii. 16). For this
end Jesus, by the word of God, which He has declared to them, has made known
to them God's name, i.e. His whole nature (xvii. 6, 14) ; and as He has kept
them during His earthly life in this name, i.e. in the full knowledge of His
nature (ver. 12), so will God do Himself henceforth (ver. 11). He will thereby
keep them not only from the devil (xvii. 15), but will also consecrate them to
their calling, as He has consecrated the Son (x. 36), in the power of His word,
the contents of which is indeed the full revelation of God, ixihix (xvii. 17),
since Jesus by His sacrifice has taken care that they, because cleansed from sin,
may be put into the position of real consecration to God (ver. 19, and therewith
§ 148, 6).
6 That they may be able to certify this testimony of theirs (comp. § 40, a),
Jesus has given (xvii. 22) them the glory of miracle-working, which was given
to Him, in order to make Him known to the world (§ 145, a) ; and as He has
glorified the Father by His work on earth, which was nothing else than giving
the perfect knowledge of God (xii. 28, xiii. 31, xvii. 4), so will He do the same
also by the advancement of His work by means of the disciples (xv. 8 ; comp.
xiv. 13, xvii. 1).
6 The current perversion of these passages to a coming of Christ in the Spirit
has as a consequence Baur's idea, according to which the Gospel of John generally
knows of no appearances of the Risen One, but only of a return of Christ in the
VOL. H. 2 C

402 THE HISTORICAL REALIZATION OF SALVATION.
of His, which will be given only to the believing disciples;
but not to the world (xiv. 19 ; comp. Acts x. 41), and will
certify to them that His life has come back from death, will
also quicken in them a new life (comp. 1 Pet. i 3), in that
they only now quite know that He is in the Father and the
Father in Him, because their new life is rooted in Him
(xiv. 19, 20; comp. § 143, c, footnote 8; 149, c, footnote 8).
This promise was fulfilled after His resurrection, when Jesus,
in virtue of the authority resting on the divine command, had
taken again His bodily life (x. 17, 18), that had been given
up in death (§ 148, c), and now appeared bodily to the
disciples, in order to assure them of this corporeity of His.7
The joy on this account, once kindled (xx. 2 0), could no more
be taken from them (xvi. 22). They could now no more feel
orphaned (xiv. 18), because the union with Him who, as the
Bisen One, was exalted above the limits of finiteness, was
subject to no change nor to any more separation. Now would
the hour come when He ascended again and returned to the
Father (vi. 62). Then was He taken away from remaining
on the earth ; but when they now kept fast hold of the newly
established fellowship with Him in love to Him (§ 149, c),
then must He ever again make Himself known to them,
though in another way than heretofore (xiv. 21). The promise
Spirit (pp. 382-384) ; or the idea of Schenkel's, by which the Spirit is nothing
else than the continued activity of the glorified Christ (p. 395). Comp. on the
other hand my joh. Lehrb. pp. 273, 279.
' The passage x. 17 f. does not exclude an actual resurrection, since Jesus
on the divine command resumes His body, as even ii. 22, xxi. 14 show, passages
Which on that account Scholten, p. 170, declares to be not genuine. To be
sure, He had not any more a concrete body, since the body of those raised,
according to New Testament teaching generally, and His own too, was no
longer bound by the conditions of earthly matter (xx. 19, 26 ; comp. ver. 17).
But these concrete manifestations were tnpiux (ver. 30), which was to make them
sure of this, that He had risen to a real life (to which, according to the New
Testament idea, even a body belonged), as it must have been, according to the
Scriptures, if He was really the Son sent by God, i.e. the Messiah (ver. 9). The
passage ver. 17 does not affirm that He ascended on the day of the resurrection
(Kostlin, p. 190 ; Baur, p. 381), as even Scholten, p. 174, acknowledges ; but
that He, so long as He yet appeared bodily on the earth, was yet ready to
ascend. His appearances are here therefore not appearances of the exalted
Christ (as § 138, 6), but of the Risen One (ver. 14), who is ready to ascend, but
yet lingers on the earth, in order by these appearances to complete His work in
the disciples. Only when He no longer appears in this sense, is He taken1
away, and His earthly activity quite concluded.

§ 154. THE CHURCH OF THE DISCIPLES. 403
must be fulfilled which Jesus, even according to the oldest
tradition, had left to His Church (Matt, xviii. 20 ; comp.
§ 31, d; xxviii 20), that He, and in Him God Himself, would
make abode with them (xiv. 23 ; comp. Bev. iii. 20).8
(d) The appearance of the Bisen One was not to restore
any more their earlier intercourse with Jesus, in which the
disciples with all their cares came pleading to Him, and He
gave to them, or by intercession with the Father got for them,
what they required. On that day they will no more ask
anything of Him, but they will turn directly to the Father,
who will give to them in His stead (xvi. 23). But what
they will have to ask after His departure, that is the result
of the work entrusted to them, a work which, as with Jesus
Himself (note a), is a gift of God, and hence must be got by
prayer (xv. 7, 8). But in order that they may obtain only
what Jesus, so long as He was upon the earth, obtained foi
Himself (§ 143, c, footnote 7), and what He, in that He
commissioned them with the carrying forward of His work,
will for the future have obtained, they will ask henceforth in
His name, i.e. in His mission, in His stead (xv. 16, xiv.
13, 14). But this asking in His name can naturally only
begin when His earthly work is ended (xvi. 24). If Jesus
now promises always a complete hearing to this praying,
whether it be that God hears them directly (xv. 16), or
whether it be that He mediates it for them (xiv. 13, 14), it is
naturally thereby declared that they ask only in the mission
and in the stead of Him, who was always sure that His
prayers were directly heard (xi. 42). It is this prayer which
is the specific prayer of the disciples, with which fruit-bearing
has to do in the advancement of the work of Christ.9 For
8 By this perfect inward fellowship of believers with Christ, there appears
to be no need of this promise of His gracious presence and help. We have
even here a true reminiscence of Jesus' words, which are somewhat strange in
the specifically Johannean circle of thought (§ 140, d), if it is not even irrecon
cilable with it. Jesus also, in spite of His complete oneness of being with the
Father, so long as He as the Son of man is in the world, needed the divine help
(§ 144, c).
9 In this sense this promise reminds one of the promise in the oldest tradition,
of the hearing of the Church's prayer when assembled for the confession of His
name (§ 31, d). If, then, a hearing in general is promised to the prayer of faith
(§ 20, 6), i.e. to the confident trust in God, then the Church has even with John
' this confidence towards God (I. iii. 21). If it here seems to be connected with

404 THE HISTORICAL REALIZATION OF SALVATION.
this advancement of His work it is important not only that
new believers be won (xvii. 20), but that they be kept in
faith. Since fresh sins are ever occurring, even in believers,
which threaten to destroy their possession of salvation, there
is no higher object for prayer than the conversion and forgive
ness of the sinning brother, by which life is gotten for him
(I. v. 1 6 ; comp. Jas. v. 1 5). Thus it is important to know
whether such a prayer is yet permissible, or whether the
deadly sin has been committed, which leaves no more room
for any hope of forgiveness (I. v. 16 ; comp. § 151, c). For
this end has the risen Christ given (xx. 22) to the apostles
His Holy Spirit (comp. § 145, d), that they may be able to
distinguish between sins of weakness and deadly sins, and
that they may be able to announce forgiveness, or refuse it
accordingly (ver. 23).10
obedience to the commands of God (ver. 22 ; comp. ix. 31), then it is clear from
the connection with ver. 19 that this comes into notice but as a token that they
are of the truth, and therefore stand in the place of disciples (comp. Ritschl, ii.
p. 373), as even in the Synoptists only the members of the kingdom (i.e. the real
disciples) receive that promise. In the passage I. v. 14, 15, this confidence appears
connected with this, that we ask according to the will of God, which amounts
again to the prayer of the members of the kingdom, inasmuch as their whole
efforts are directed to the realization of the divine will (§ 26). But neither is
acceptable prayer generally, nor is prayer in the name of Jesus, regarded as
conditioned by the gift of the Spirit ; for even xvi. 26, 27 is not prayer in the
name of Jesus as such, but its directness and confidence connected with the
consciousness of the divine love, which is the result of the believing reception
of Christ, and this consciousness, if we refer xvi. 25 to the gift of the Spirit,
is only in so far brought about by this gift of the Spirit, as it carries forward and
perfects the revelation of God given in Christ (comp. § 155).
]0 If, according to the oldest tradition, Jesus gave to the community of the
disciples in the wider sense the power of absolution (§ 31, c), the exercise of
this is here connected with the apostles (Matt. xvi. 19, as also specially with
Peter) sent out by Him (ver. 21) plainly in the sense, that their decision as to
the distinction between sins of infirmity and deadly sins, may remain for that
regulative.

§ 155. THE PARACLETE. 405
CHAPTEE V
THE CONSUMMATION OF SALVATIOH.
§155. The Paraclete.
When Christ had finished His work, the Father sends the
Holy Spirit as His substitute to believers, to carry forward
His work in them (a). As the Paraclete, the Holy Spirit is
represented as a person in the speeches of Christ in the
Gospel, without this idea being assimilated with the Johannean
system of doctrine (8). This task is, to keep to believers the
revelation of God given in Christ, and evermore to appropriate
it (c). He can testify of the truth to the world only by the
instiumentality of believers, and in that way lead it from the
sin of its unbelief (d).
(a) On His going to the Father (xvi. 7), and the heavenly
glorification thereby given Him (vii. 39), the apostle makes
the sending of the Spirit depend, as Jesus Himself does, and
this, to be sure, not because during the earthly life of Jesus
the independent activity of the disciples was repressed
(Neander, p. 891 ; Immer, p. 523), nor because the Spirit
was as yet connected with His human personality (Frommann,
pp. 465, 466 ; Baur, pp. 384, 385), but because His earthly
work was completed only by His final departure to the Father
(comp. § 154, e, footnote 7), and room was thereby made for
the new epoch of the history of salvation, which commences
with the sending of the Spirit. It is clear from this, that
the promised sending of the Spirit cannot be intended by the
breathing on the apostles of the Bisen One, when He appeared
to them (xx. 22).1 For as long as Jesus was seen on earth,
1 This breathing on them cannot, therefore, be strictly the gift of the Spirit
(Kostlin, p. 206, and even Kiibel, p. 294), or the beginning of it (Schmidt,
L p. 201), because the disciples received it, not as the representatives of
believers generally, but as His messengers in particular (ver. 21), while the gift
of the Spirit seems to be connected not with one particular calling, but only
with faith (vii. 39) and the confirmation of discipleship (xiv. 15, 16 ; I. iii. 24,
iv. 13), and hence it is not given simply to the apostles, as is clear from
xv. 26, 27. Even the want of the article shows that it was not the Spirit in
the solemn sense that was given to the apostles, but of the Holy Spirit of

406 THE CONSUMMATION OF SALVATION.
He had not yet gone home to His Father (xx. 1 7) ; moreover,
He nowhere promises that He will give the Spirit directly,
but that He will send Him (xvi. 7) from the Father (xv. 26),
which, according to xiv. 26, can only be so understood that
the Father will send Him at His request (ver. 16) ; wherefore
even in the Epistle the Holy One, from whom Christians have
the anointing (I. ii. 20, 27), is God Himself (§ 147, 8, foot
note 5). Quite as little, to be sure, is the gift of the Spirit,
as, elsewhere in the apostolic preaching (§ 41, a; 84, a),
expressly connected with baptism, of which iii. 5 does not
speak. Begard is only had to the fact, that after Christ's
departure the Father sends the Spirit in His stead (xiv. 26).
The Spirit is to carry forward the work begun by Christ during
His earthly life on believers, as His substitute, who needs to
be replaced no more by a new one, as He abides for ever in
the disciples (xiv. 16, 17 ; comp. I. ii. 27). The final epoch of
the history of salvation begins with the sending of the Spirit.
(8) As Christ's substitute, the Spirit is throughout repre
sented as a person in the speeches of Christ in the Gospel, as
Christ Himself is. He is the other advocate and patron
(irapdicXrjTOi, advocatus), whom God after Christ's departure
(who is Himself, I. ii. 1, called irapdicXriTos) gives to
believers as their abiding help (xiv. 16), or sends (ver. 26),
as He has given and sent the Son into the world (iii. 1 6, 1 7).
He proceeds from the Father (xv. 26), and comes to them
(xvi. 7, 13), as does the Son (xvi. 28); He is received
(xiv. 17), as Christ is (xiii 20), and is in them (xiv. 17)
as Christ is in them. He proclaims (xvi. 13-15), testifies
(xv. 26), and teaches (xiv. 26), like the Son, nay, His
teaching depends on a hearing and receiving (xvi. 13, 14),
as do the words of Christ. Jesus speaks of Him throughout,
as of Him who carries forward His work in believers, and
who stands in a position of complete equality with Him.2
But there is nothing therewith said of an eternal existence ot
Christ, and that, according to § 154, d, for a quite special object. Yet it must
he admitted that this special equipment of the Spirit is as little expressly
brought about by the circle of the other Johannean ideas, as is the descent of
the Spirit on Christ Himself at His baptism (§ 145, d), and it. therefore belongs
all the more certainly to the real reminiscences of the evangelist (comp.
S ,140, d).
2 Hence, also, He stands throughout in equal dependence on the Father, as

§ 155. THE PARACLETE. 407
the Spirit with the Father, or even of an inherent relation to
the Father and the Son. We may from this infer as a logical
consequence an ontological trinity, but we are not to seek to
infer it from the speeches of Christ, which speak throughout
only of the saving historical sending and activity of the Spirit.
But if Beuss so represents it, as though in the doctrine of the
personal Paraclete, the idea of Christ's fellowship with believers
were gradually hypostatized, and this rather speculative way
of looking at it only had not yet quite got the better of the
popular (ii. pp. 528-533 [E. T. ii. 469-477]), he overlooks
the fact, that fellowship with Christ is certainly not thought
of as brought about by the Spirit (§ 149, d, footnote 12), and
that the idea of the Spirit as the personal substitute of Christ
is quite exclusively peculiar to Christ's speeches. In the
Epistle is the Spirit the chrism (comp. Ex. xxix. 7), with
which those who have really given themselves to God
(§ 152, d) are consecrated to be entirely God's (I. ii. 20, 27 ;
comp. § 44, 8; 54, 8).3
(c) The Spirit is Christ's substitute, because He is the
Spirit of truth (xiv. 17, x v. 26, xvi. 13 ; I. iv. 6), i.e. because
does the Son, to whom He is in no way subordinated (against Kostlin, p. 110).
What He hears He hears of the Father, as Christ does (xvi. 13) ; and what He
hears is the possession of Christ only (ver. 14), in so far as all possessions are
common to the Father and the Son (ver. 15). That He comes to testify of
Christ (xv. 26), and to glorify Him (xvi. 14), is involved in the very object of
His mission, but it testifies of no subjection to Him.
3 If a teaching activity is ascribed even to the chrism, that is likewise a simple
personification, as when, I. v. 6, 7, along with the water and the blood, the
Spirit too is regarded as testifying (ri pxprvpout). Quite as with Paul (§ 84, a,
footnote 4), and in the Epistle to the Hebrews (§ 124, b, footnote 8), is the Spirit
thought of, therefore, as a divine power, of which God gives by measure (iii. 34 ;
I. iv. 13 ; comp. i. 33, vii. 39 ; I. iii. 24), as the Spirit, which comes from God,
but is not a person, but only speaks as the divine power in those who are
inspired (I. iv. 1, 2 ; comp. § 150, 6). We have here, therefore, the case that
a method of representation handed down in the speeches of Christ, has not been
so far assimilated by the apostle as to come to be regulative for his own peculiar
method of doctrine (comp. § 140, d). But if he has not kept fast hold even of
the personal character in the representation of the Paraclete, yet has he trans
ferred the recognition of the idea given with Him in the time of the saving
historical consummation in so marked a manner to the spirit given to believers,
that it appears, vii. 39, as though He did not formerly exist at all. In con
formity with this the apostle has also nowhere traced back the preparatory
revelation oflGod to the Spirit, as it yet happens elsewhere (§ 46, a; 116, c, foot
note 4 ; 127, 6), and the communication of the Spirit to Christ is accepted only
traditionally, according to § 145 d.

408 THE CONSUMMATION OF SALVATION.
He possesses the full knowledge of God, or because He is the
Truth itself, i.e. the communicator of it (I. v. 6), as Christ was
(xiv. 16; comp. § 147,8). He can have, therefore, but the
task to communicate further to believers the revelation of God
which had appeared in Christ. He reminds the disciples of
all which Jesus had said (xiv. 26) ; and since abiding in
Christ, and therewith the working of the revelation of God,
which had appeared in Christ, depends on keeping the words
of Christ (§ 149, c, footnote 10), so the continuance of the
salvation given in Him is secured only by the Spirit.4 But
the Spirit is not only to preserve Christ's work in believers,
He is to advance and perfect it. Jesus had not yet been able
to tell them much in general, because they were not yet able
to bear it (xvi. 12) ; but the Spirit will teach them all things
(xiv. 26), wiU be their Leader into the whole truth (xvi 13) ;
so that they now know all things which belong to the full
truth, i.e. to the full revelation of God (I. ii. 20, 21), and
they need no other teacher (ver. 27). Not as though Christ's
work were in that way reduced to an imperfect work. All
enlightenment of the Spirit will help only towards this, to
glorify Him, while it teaches to know Him ever more per
fectly (xvi. 14); and it is in that way clear, that the full
revelation of God has been already given in Him (ver. 15),
and everything which the Spirit announces is but taken from
what is His (ver. 14). The new epoch of saving history,
beginning with the sending of the Spirit, brings no perfecting
of the revelation of God given in Christ, but only an ever
fuller appropriation of it. If the Spirit is but He who carries
forward the work of Christ, then His whole activity is to be
regarded as the maintaining and perfecting of the revelation
of God given in Christ, and it must hence be but a revealing
* In particular, everything which they came fully to comprehend later (ii. 22;
comp. § 140, c), the Spirit will have but recalled to them. Much of what Jesus,
during His earthly life, had spoken to them of His Father, but in figurative
dress, is proclaimed to them in the Spirit, without figure or veils (xvi. 25), as
what had been meant in the synoptical speeches of Christ by the figurative
announcement of God as the Father (§ 20), the apostle, on the ground of the
enlightenment by the Spirit, without figure and veil, now designates as the perfect
revelation of the love of God (§ 147, c). Even according to I. ii. 27, it is the
xpit/ix which by His teaching, in so far as that teaches to know Christ ever
anew as the perfect revelation of God, brings about our abiding in God.

§ 155. THE PARACLETE. 409
activity.6 Such an activity also does He exercise finally, when,
as in Eevelation (§ 135, d; comp. 139,d), He is regarded as the
giver of prophecy in the narrower sense (xvi. 13 : ra ipxop,eva
dvayyeXel iplv).
(d) As the coming of Christ is conditioned by faith (foot
note 1), this coming has no immediate relation to the
(unbelieving) world.6 If, now, He says that the Spirit con
victs the world of this, that their unbelief is sin, because
Christ has by His return to the Father been shown to be the
Just One, and its ruler has been thereby judged (xvi. 8-11 ;
comp. § 153, d), as Jesus during His earthly life had convicted
the world of its sin (iii. 20, vii. 7), then this can take place only
indirectly, in that the Spirit is in believers (I. iv. 2), and by
them testifies. Jesus says expressly, that in consequence of
the gift of the Spirit (vii. 39) streams of living waters shall
come from believers (ver. 38), that a life-giving proclamation
is therefore exercised by them, as He had exercised it. This
life-giving proclamation is therefore by no means a prerogative
of the apostles ; rather the testimony which the Paraclete gives
5 On the other hand, the Spirit is never, as exclusively with Paul (§ 84, a),
regarded as the principle of the new moral life, since, according to the funda
mental view of the apostle (§ 141, d), the perfect knowledge of God, given by
Him, of itself works the new moral life (§ 147, c). In this way it is explained
why Jesus' expression, recorded iii. 5, which points to the Messianic outpouring
of the Spirit (i. 33), and regards it as the starting-point of the moral new birth,
is no further appropriated and turned to account (§ 150, c, footnote 7). The full
joy of believers is not, as with Paul (§ 83, c), a work of the Spirit, but a result
of abiding in Christ (xv. 11), of their own prayers being heard (xvi. 24), and of
Christ's intercession (xvii. 13) ; and while the Master, when departing, only
promises the Spirit to the disciples (xiv. 26), He bequeaths to them directly His
peace (xiv. 27, xvi. 33). Elsewhere ilpitti occurs in the sense of a Jewish good
wish (xx. 19, 21, 26 ; II. 3 ; III. 15 ; comp. § 83, b). If the Spirit, vi. 63, is
the life-giving One, then this life is, in the specifically Johannean sense, the life
of the true knowledge of God ; and there is no mention of the Paraclete, but of
His words, life-giving from their very nature (§ 146, d).
6 If God wished even to send His Spirit to it, it could not yet receive Him
(xiv. 17), since the fact that it had not received Christ establishes its unrecep-
tiveness for the revelation of God. If it has not learned to see and know Christ
as what He is, so still less will it be able to see and know the Spirit as the
Spirit of Truth, who is the organ of the revelation of God ; while by believers,
who know indeed from Him, according to I. iv. 13, that God abides in them,
He is known immediately as what He is, — namely, as the Spirit of God, —
because in the fact that He now abides with those, and in those, in whom He
finds the right receptivity, they have the immediate experience of His existence
{fuifili), and so know His nature intuitively (xiv. 17).

410 THE CONSUMMATION OF SALVATION.
by believers as such (xv. 26) is expressly distinguished from
the testimony of eye-witnesses (ver.'27).7 : If there are those
only, to be sure, who have believed through the apostolic
word (xvii. 20), then this distinction ceases. They have
believed the eye-witness of the apostles, without having seen
Jesus (xx. 29), and given it, further, as they have received it:
it has become in them, connected with the testimony of the
Spirit, to be the confession that Jesus Christ is come in the
flesh, or that He is the Son of God (I. iv. 2, 15). Thus may
all believers be feUow-workers in the service of the truth
(III. 8). §156. The Fellowship of Believers.
According to its nature, the fellowship of believers forms a
living unity, in virtue of their fellowship with God and
Christ (a). Love, as Christian brotherly love, is realized in
it, without being therein exhausted (6). From the hatred of
the world it is threatened with its deadly enmity, and from
its sin and falsehood with seduction, which endangers the
love in it (c). The world ever the more sternly withdraws
from the fellowship of believers, so that little more is to be
hoped for them (d).
(a) From the fellowship of the chosen eye-witnesses there
grows up through their preaching the fellowship of believers
7 Apart from the breathing on them, meant for a special object (xx. 22, 23 ;
comp. § 154, .d), John, as does also the rest of the New Testament, knows nothing
of a special apostolic inspiration. It is true the single promise of the Spirit, in
the synoptical tradition, has reference specially to an activity of the apostolic
calling (§ 21, c, footnote 1). But the activity of the Spirit in the proclamation
of the gospel is, § 41, d, 46, a, by no means confined to the circle of the
apostles, even with Paul (§ 89, 6, footnote 8), only in a sense which docs not
exclude the inspiration of others (§ 92, 6). Even in I. v. 6 (comp. ver. 5) it is
believers by whom the Spirit, which is Truth, as the first Witness, bears witness
of the divine sonship of Christ, as Christ Himself once, by the offering of Him
seK in word and work, had borne witness (§ 149, 6) ; but the witness of the
water and the blood must be added to it (vv. 7, 8), i.e. the witness of those who
have even seen the miracle of the baptism (i. 34), and of the death on the cross
(xix. 35), that witness may be thereby borne (I. v. 6) not only to the nature of
the Divine Son, but even to His manifestation in the flesh, in its whole compass
(§ 145, c, footnote 11), as a historical fact. And, I. iv. 14, the witness of the
eye-witnesses, in its agreement with the witness of the Spirit (comp. § 151, i,
footnote 5), appears explicitly as an evidence that God Himself by this Spirit
dwells in us.

§ 156. THE FELLOWSHIP OF BELIEVERS. 411
(I. i. 3 : iva ical vpel? Koivmviav ep^Te pe0' r/pcov). The
community of the disciples, that is to say, forms a unity
(xvii. 11) to which believers, won by the truth, then join
themselves (vv. 20, 21, 23). But this unity is not only a
being united in love, or a likeness of mind ; for it is produced
by this, that the disciples are kept in the full knowledge of
God (ev to, 6v6p,aTi aov) ; and as this unity is true life
(§ 146), that unity is a unity of life which corresponds to the
living unity of the Father and the Son (ver. 11 y ica0w ical
i5/*et?, sail, ev ecrpev ; comp. ver. 22). The more their fellowship
with the Father and the Son is realized, the more completely
is their unity with one another perfected (ver. 23 : iva Shtiv
TereXeimpAvot eh ev),1 and the joy of believers becomes
thereby ever more perfect (xv. 11, xvii 13). Thus John has
from his own peculiarity (§ 141, c) characterized what else
where in the New Testament is called the i/ocXr/ala, only
according to its deepest nature, while, on the contrary, no
hints are given by him as to its outer organization.2 In the
1 As the Father and the Son are one, because the life of the full knowledge of
God is common to them (vi. 57, v. 26), so are believers one, because this revela
tion of God in Christ, which the eye-witnesses have further proclaimed, has
made this life common to them. Only if believers walk in the light of the
knowledge of God (which brings with itself the true life, and therefore fellow
ship with the Father and the Son) have they fellowship with one another
(I. i. 7), and in this fellowship of theirs is realized fellowship with God and
Christ (ver. 3 : Si xoitottia Si Sipitripa [scil. xotto}tix\ pilrx rou Xarpis xx) pilrx rou
ulou aurou). As the unity of the Father and of the Son depends on this, that the
Son is in the Father, and the Father in the Son, so the unity of believers
depends on this, that through their mystical union with Christ they are in the
Father (xvii 21), and that the Father, who is in the Son, is in them (ver. 23).
But even the perfected unity of believers with God (in Christ) is not even, on
that account, to be put on a level with the unity of the Son with the Father
(§ 143), because this latter is an immediate unity ; the former is mediated by
the Son, on which account it is nowhere expressly said that they are one being
with God. But it follows in general from § 141, c, that even the similarity of
expression (as it occurs, at least, in believers being in God, and God being in
them) in no way justifies us in putting both on the same level.
2 The name ixxXwix occurs, III. 6, 9, 10, of a local church. The Kuplx, to
which the Second Epistle is addressed (II. 1), and which is without doubt a
church, is called, as by Peter (§ 44, a), elected (ver. 13), inasmuch as every
single church, like the first church of the disciples (§ 154, 6), is chosen out of
the world. The assertion that in the Fourth Gospel Peter is put after John
from a tendency, becomes void of itself if the Gospel is apostolic, and if the
beloved disciple has put into it his dearest memories. In the appendix to the
Gospel (xxi. 15-17) the apostolic office of shepherd is given anew to Peter when

412 THE CONSUMMATION OF SALVATION.
speeches of Christ in the Gospel, the church of believers is
the vine-stock which God has planted (xv. 1), as the Old
Testament theocracy was once the vine-stock (Ezek. xix. 10 ;
Jer. ii. 21 ; Ps. lxxx. 9), and God's flock, whose shepherd is
Messiah (x. 1-15; comp. § 45, a); but even here the per
fecting of it lies in this, that there is one flock and one
shepherd (ver. 16). In this feUowship, which is in this way
the perfected theocracy, just as in Eevelation (§ 130, c),
believers possess the Messianic blessing of the forgiveness of
sins through the blood of Christ (I. i 7 ; comp. § 148, 8, foot
note 4). The giving of this by means of baptism or the
Lord's Supper is nowhere expressly thought of,8 only we
are not to venture to conclude from this, with Messner,
p. 357, any abolition of these two external means of partici
pation in salvation. These retain their full significance, even
if the tendency of the apostle to look at the innermost centre
of the spiritual life (§ 141, d) allows him but to inquire
after the process of the appropriation of salvation there being
completed. (6) In the fellowship of believers, in virtue of fellowship
with God there abiding in their unity, is realized the nature
he has been converted again to love to Christ after his deep fall, without any
chief leadership of the Church being implied in the expression, such as was
believed to be given him, § 41, d, footnote 4. It is only, in the first place,
implied by the figure, as x. 9, 10 shows, that he feeds the Church with the word
of life (comp. § 106, a, footnote 4). As Peter calls himself the tu/txpstfiinpos of
the elders (1 Pet. v. 1), so John calls himself simply the xpitfiinpos (II. 1 ; III. 1),
and upholds his authority against ambitious strivings (III. 9, 10). The way in
which, I. ii. 27 (comp. ver. 21), every special office of teaching seems to be
excluded, reminds one very much of Matt, xxiii. 8-10 (§ 31, c), and of the pro
phecy Jer. xxxi. 34 (comp. Heb. viii. 11, and therewith § 124, d).
8 The Gospel speaks of the continuation of John's baptism by Jesus, or rather
by His disciples (iii. 22, iv. 2) ; but the expression, iii. 5, applies neither to
John's nor to Christian baptism, but with an allusion to Old Testament promises
(Ezek. xxxvi. 25-27) demands a complete renewal, by the purification from former
sins, a purification of which water is the symbol (xiii. 10), and by the Messianic
baptism of the Spirit (i. 33). The Gospel as little has any express command of
Jesus to believers to perform this rite of baptism as the oldest tradition has
(§ 31, b, footnote 4). It does not record even the institution of the Lord's
Supper. To refer the words vi. 53-56 to the Supper is simply forbidden by
the fact, that the words refer not to the tSpix, but to the tip J of Jesus, and
eating and drinking the flesh and blood is enforced as necessary for begetting the
new life (ver. 53), a life which in the Gospel throughout comes immediately
with faith (comp. § 146, a). In the passage I. v. 6 (comp. § 145, c, foot
note 11), one must not think of the two sacraments at all.

S 156. THE FELLOWSHIP OF BELIEVERS. 413
of sonship to God, or of moral similarity of nature to God,
whose nature is known in the perfect revelation of God as
love (§ 147, c). But the love which Jesus demands from
His disciples on the ground of this revelation, is, after His
own example, self-sacrificing love towards one another
(xiii 34, 35, xv. 12, 17: dyairaTe dXXrjXov;), and the com
mand of Christ is likewise characterized by the apostle as
love to one another (I. iii. 11, 23, iv. 7, 11, 12; II. 5).
Believers, that is to say, are brethren to each other (I. iii. 13 ;
III. 3, 5, 10 ; comp. xx. 17, xxi. 23); and the demand of
brotherly love (I. ii. 9, iii. 10, 14-17, iv. 20, 21) is
expressly based on this, that their being born of God works
necessarily, with love to God who begets, love also to those
who are begotten (v. 1, 2). To be sure, love is also spoken of
simply as the fruit of God's revelation of love (I. iv. 16, 19 ;
comp. ver. 8) ; and since God has revealed His love even to
the ic6o-p,o<; (John iii. 16), then love in its nature is not to be
confined, as by Kostlin, pp. 233, 234; Eeuss, ii. p. 543
[E. T. ii. 486], to brotherly love, as then, too, the hater of a
brother incurs punishment not only as a killer of the brother,
but even as a killer of men generally (I. iii. 15).4 But the
exhortation is doubtless confined to brotherly love as such,
because in it the full nature of love can be unrestrainedly
realized (comp. note c). If in the New Testament throughout
love is the cardinal Christian virtue, yet in the apostle of
love (§ 141, d) it appears in quite a special way as the
especial substance of Christian morality (§ 151, a), and that
as active love (I. iii. 8).
(c) The world, or humanity remaining in unbelief (§ 153, d),
stands in sharpest opposition to the fellowship of the children
of God, who are only so in the world (I. iv. 1 7), that they,
* There is really no narrowing of love implied in the passage xvii. 9, referred
to by both, where Jesus says that He prays not for the world in general, but
only that the reason of His prayer for the disciples is this, that they do not
belong to the world (w. 14, 16), but are God's own possession given to Him,
and for whom He can therefore claim God's special care (comp. also ver. 25, and
therewith § 147, 6, footnote 5). But that, I. iii. 15, after Jesus' example
(Matt. v. 22), hatred is made equivalent to murder (comp. Jas. iv. 2), cor
responds quite with the peculiarity of the apostle explained § 141, c, according
to which every lack of love is identical with hatred (I. ii. 9-11, iv. 20 ; comp.
John iii. 20, xii 25).

414 THE CONSUMMATION OF SALVATION.
like Christ Himself, no longer in truth belong to the world
(xvii. 14, 16). Because believers no more belong to it, those
whose very nature is self-love cannot love them (xv. 19-;
comp. vii. 7), and, according to the contrast in principle, in
which the world, as ruled by the devil, stands to the Church
of the children of God, they must hate them ; .for there is no
third thing for John (footnote 4).5 But the world threatens
believers not only with its enmity, but ever more with its
temptation (I. ii. 26, iii. 7; II. 7). Believers, too, must be
warned to shun the idols the world worships (I. v. 2 1 ; comp.
§ 131, 8), and they are warned against love to the world
(I. ii. 15, and therewith § 153, a, footnote 1), because love
in that way very easily .gets associated with the sinful lusts
which are common in the world (ver. 16).G But now even
antichristian false prophecy also belongs to the world (comp.
§ 131, 8), which in apostolic times threatened the Church
(II. 7 ; I. iv. 1), and which found the world's approbation
(ver. 5 : e# tov icoapov elaiv . . . ical 6 icoo-pos aiz&v dicovei).
These had no doubt gone out from the Church ; but in their
fall by a divine law, it had to be made manifest that its
organs had never really belonged to the Church (I. ii. 19).
In them it is shown that the devil, who was a murderer and
a liar from the beginning, threatens the Church not only with
the deadly enmity of the world, but also with its soul-destroy
ing lies (ver. 22);' yet the Church possesses in its faith the
power to overcome the world (I. iv. 4, 5, v. 4, 5). But here,
too, it is clear how in the nature of the world love finds its
limits. We cannot show brotherly love to false teachers,
without running the risk of making ourselves partakers in
their sins (II. 10, 11).
* As they had hated Christ (xv. 18, 25), so must they, according to the predic
tion of Jesus (xv. 19, 20, xvii. 14), hate and persecute His servants (xv. 20) for
His name's sake (ver. 21) even to blood (xvi. 2). The apostle stands in the
middle of this experience of the world's hatred of believers (I. iii. 13), the
terrible outbreak of which forms the dark background of the Apocalypse
(§113, a).
6 If, therefore, it is not permissible to the nature of love to exclude the persons
of individual unbelievers from love (note 6),, yet love cannot unrestrainedly
develop itself towards the world as the fellowship hostile to God,, without being
exposed to the danger, that godlike love to the world, as that which has to be
delivered, may become an ungodlike love of the world, i.e. a love for the world
in its position as opposing God.

§ 156. THE FELLOWSHIP OF BELIEVERS. 415
(d) In spite of this sharp contrast between the world and
the Church, the Spirit is ever seeking by means of believers as
His organs to lead the world from its sin of unbelief, and to
testify to it of Christ. Likewise by the self-sacrifice of the
Church in her perfected unity is kept in view that final
winning of the world (xvii. 21, 23; comp. Eev. iii. 9: iva
yvwcriv on iyd> r)ydirriad ere, and especially § 132, a), which
is to realize the universal saving purpose of God. But as
even Christ's eXey^i<: in the world remained in whole and
in part without result (iii. 19, 20), so when, in consequence
of the exaltation of the Son of man, from which even Jesus
looked for the principal result (viii. 28), there was won from
the world for the Church all that was yet receptive in it, the
apostle sees little more to hope for for the world. The self-
sacrifice of the Church it does not understand, because it
cannot know the children of God as such without the know
ledge of God (L iii 1). It hears not the Spirit of Truth,
because it liears the false prophecy of the false teachers, who
are essentiaUy allied to it (I. iv. 5, 6). Like the author of
the Apocalypse (§ 130, c, footnote 5), the apostle seems to
have no more expected any great result from missionary
work. It was involved in his nature, which was not fitted
for any outwardly influential work (§ 141, 6), that to his
view the Church was presented rather as a circle essentially
complete in itself over against the world. It was implied
also in his historical position, that the closer the end approached,
the more was the gathering together of the children of God
scattered throughout the world (xi. 5 2) regarded as concluded,
and the world, in so far as it remained the world, appeared as
a fellowship setting itself, on the whole, hostile to salvation.7
This of itself leads on to the eschatology of the apostle.
7 The apostle has certainly not taken any apocatastasis in view. In the
passage xii. 32 it is only said that Christ extends His activity to all ; but as
little as the Ixxiut of the Father (vi. 44) does His iXxiut attain its end in all.
But the conquering of Satan in the end (§ 153, d) nowhere involves in the New
Testament a conversion of all men, but only of such as will let themselves be
converted, as even in Paul (§ 99, c). Moreover, even in the oldest tradition of
Jesus' speeches the world as such remains unbelieving, and proportionably but
a few from it will be saved (§ 33, c, footnote 5). It is also yet but a few, x. 16,
whom Jesus calls even now His own in the Gentile world, if, even according to
§ 153, c, footnote 6, many who are now the children of the devil may be won
from it.

416 THE CONSUMMATION OF SALVATION.

§ 157. The Last Day.
According to John's Gospel, Jesus has also promised His
near return, and the apostle thinks of it as immediately at
hand (a). He recognises the approach of the last hour by
the appearance of the pseudo-prophecy of the false teachers,
in whom antichrist has already appeared (8). The day of the
second coming, as the last day, brings the resurrection of the
dead and the judgment of the world, which finally decides
the fate of men (c). Believers then enter into the heavenly
life, when through the perfect vision of God they are made
perfectly like God (d).
(a) If Jesus promises after He has gone to His Father's
abode (i.e. to heaven; comp. Ps. xxxiii. 13, 14; Isa. lxiii. 15),
in order there to prepare a place for His own, that He will
come again to take them home (xiv. 2, 3), that can but be
understood of His second coming promised throughout in the
New Testament, and of the gathering together of the elect
in Christ resulting from it, according to § 33, c? As in the
oldest tradition (§ 33, a), Jesus speaks here, too, on the
supposition that the disciples will survive to this second
coming, and only the explicit addition, which He is said to
have made to the beloved disciple in this connection (xxi. 22),
after He had predicted a martyr's death for Peter (vv. 18, 19),
is in the appendix to the Gospel, and that is established not
Jay any change on the epxopiai, but by a reference to their
hypothetical conception (idv . . . 0eXco) against a contingent
coming of an apparent non-fulfilment (ver. 23). On the
contrary, the apostle himself even in his old age hopes with
his contemporaries to survive till the Parousia, and he exhorts
them to abide in Christ, that none may recoil being ashamed
at His coming (I. ii. 28), because he will not belong to those
who will go home with Him. It is clear that in this way
1 The modern idea of a taking each individual soul home immediately after
death (Kostlin, p. 280 ; Reuss, ii. p. 557 [E. T. ii. 499]), is excluded by the idea
of a resurrection at an appointed day (note c), which is here held firm. The
idea that in John's Gospel the visible second coming of Christ is changed into
His second coming in the spirit (comp. yet Schenkel, p. 393), is supported by
the current false interpretation of the promises of His second coming after
death, and of His abiding gracious presence (§ 154, c).

§ 157. THE LAST DAY. 417
the apostle himself has applied the promise of Jesus (xiv. 3)
to the general apostolic hope of the Parousia.
(8) That the second coming of Christ is immediately at
hand the apostle knows from this, that his present bears the
marks of the last time (eV^on? Spa),2 but we know the
existence of the last time by the coming of antichrist (I. ii. 18).
As Paul (§ 63, c) and the author of the Apocalypse, so, too,
does the apostle proceed on the supposition that the second
coming of Christ cannot come till the God -opposing and
Christ-hating power has become potentialized and concentrated
in the highest degree in a historical appearance. His readers
have heard from him that antichrist comes (I. ii. 18, iv. 3).
But if antichristianity appeared in the Apocalypse in the two
forms of a God-hostile worldly power and of false prophecy,
and was to win its personal concentration in the region of
the former (§ 131), so here false prophecy is (I. iv. 1, 3)
alone the antichrist (I. ii. 22; II. 7 : 6 tfXdvos ical 6 dvTi-
Xpio-TO';). If there false prophecy, at least preponderatingly,
comes from heathenism, as with Paul it comes from Judaism,
so here it spring? up, as moreover it does partly even in the
Apocalypse (comp. Bev. ii. 20, 24), from degenerate Chris
tianity, which, according to § 156, c, also belongs to the
God-hostile world. The fears with which the author of the
Apocalypse regarded the coming of the third Flavian to the
throne have not been fulfilled in this extent, and the whole
ideal tendency of the apostle led him to direct his view away
from the external dangers of the Church to her inner risk, by
a false doctrine denying the fundamentals of the Christian
faith, and to see in it the fulfilment of the prophecy of anti
christ.3 2 As the natural day has twelve hours, so the day of each life has the number
of its hours measured out by God (xi. 9 ; comp. ix. 4), and so also the day of
the present world (o x'otrpios ouro; : § 153, a, footnote 1).
3 There is implied no spiritualizing of the doctrine of antichrist (Reuss, ii.
p. 562 [E. T. 503]) in the fact that antichrist appears as a multitude of false
teachers (I. ii. 18 ; II. 7) ; for even in the Apocalypse false prophecy appears as
. a collective power. In the plurality of the false prophets (I. iv. 1) there works
but the one spirit of antichrist (ver. 3), who, because he is not of God, can be
only from the father of lies (viii. 44), as he there makes those inspired by him
to be liars (I. ii. 22), and, according to I. iv. 4, the ruler of the world, i.e. the
devil, is in them overcome. But as Judas, who made himself to be the devil's
organ, is himself called a devil (vi. 70), so these false teachers as organs of
VOL. II. 2 r

418 THE CONSUMMATION OF SALVATION.
(c) With the second coming of Christ the last day of the
present age of the world dawns (77 eo-xdTrj i)pepa). Jesus,
even in our Gospel (vi. 39, 40, 44, 54), promises the Messi
anic resurrection of the dead on this day (xi 24), and He
designates Himself as the author of that resurrection (xi. 25).4
But from these passages it is clear that here too, as with Paul
(§ 99, 8; comp. § 126, d, footnote 7), there is a resurrection
in the special sense only for believers, who, according to John,
have already received eternal life, and for whom therefore the
bodily death which they have experienced must in the end be
taken away, not only in the sense of § 146, a, but completely
(xi. 25, 26).6 But with this decision comes also the final
(Messianic) judgment, which the Father has given over to the
Son; beyond what He has already executed even in His earthly
life (v: 27), because, according to ver. 22, He has expressly
assigned to Him the whole judgment.6 Believers, to be sure,
do not now come into this judgment (iii. 18, v. 24), inasmuch
as they have already received eternal life in faith, and there
fore it cannot be decided for the first time regarding them,
whether, they are to receive it, and the world is even judged
(iii. 18, xii. 31), because by their unbelief they have shut
antichristianity, or of the devil in his conflict with Christ (§ 153, d), are them
selves xtrlxpitroi (I. ii. 18). On the contrary, the idea that these antichrists
are but the forerunners of the personal antichrist is a pure prejudice, which
entirely contradicts the terms of the Johannean passages.
4 By this fact all attempts are wrecked to withdraw the Johannean eschatology
from the general early apostolic basis, as the utterly abortive attempts of Reuss
(ii. p., 558 [E. T. ii. 499]) and Baur (p. 405) evidently show ; Scholten (pp. 124-
126) has even conceded that while he seeks by arbitrary false explanations of the
words to help it, only by a resurrection can the soul (as the bearer of the earthly
life) that has been given up be kept (as the bearer of the eternal life) (xii. 25).
5 Hence it is said, v. 28, 29, that the Messiah, when this hour comes, calls
all from their graves, the one to the resurrection of life, the other to the resur
rection of judgment; But we need not therefore change this passage into a moral
sense (as Schenkel, pp. 392-396), or explain it as interpolated, with Scholten,
p. 129 f. We have here rather the general resurrection of the dead, which we
found, with the exception of Acts xxiv. 15, only in the Apocalypse (§ 132, b) ;
but even here it is clear that only believers, who have the- true life, and there
fore are necessarily those rx kyata xomtatris, rise to life only in the special sense,
and therefore in the New Testament sense, while unbelievers only experience a
resurrection so as to be placed before the judgment, which takes place on the
last day (xii. 48).
6 Christ is here too, therefore, the judge of the world. There is throughout in
this implied no rejection of the usual idea of judgment, when, according to
xii. 48, His word is said to be the judicial rule (comp. Reuss, ii. p. 559 [E. T.

§ 157. THE LAST DAY. 419
themselves out from salvation.7 But inasmuch as the abiding
possession of eternal life (I. iii. 15) yet actually depends,; even
for believers, on this, whether he continues in Christ (comp.
§ 151, c), so his decision depends on this at the last day
(xii. 4S), or on the day of judgment (I. iv. 17). On the other
hand, there continues, even for the world, the possibility of
conversion up to the last moment (§ 156, d), and only the.
world, in, so far as it remains the world, perishes, so as never
to come to life (I. ii. 17). It is clear from this that even
here the resurrection of evil-doers (v. 29 ; .eornp. footnote 5)
is to be understood, so to say, /ear' avTiabpao-iv, inasmuch as
it is raised, not to life, but to be delivered over to abiding
death (I. iii 14). This death, which is equivalent to eternal
destruction (§ 148, a), is also the fate of apostate Christians.
(I. v. 16), and is compared (xv. 6) to the fire which consumes
the cut away branches (comp. § 34, d).8 It is the second
death of the Apocalypse (§ 132, 8).
(d) The final consummation with John is without doubt a
heavenly one. As Christ came from above (iii. 31, viii 23),
so has. He gone to heaven, and comes to take His own thither
(xiv. 2, 3). Thither the unbelievers cannot follow Him
ii 501] ; Schenkel, p. 392), since it is but self-evident that the conduct toward
the perfect revelation of God which is given in His word brings on the final
decision as to the fate of men. From another point of view, Moses may be the
accuser in this judgment (v. 45), inasmuch as he has testified of Christ (ver. 46).
If in this passage, as viii. 50, God appears as the judge, and xvii. 25 His judi
cial righteousness is appealed to (comp. § 147, 6), it onlyfollows from this that
the judgment which the Messiah holds when He comes again, executes God's will
as He does it even in His present judging (v. 30), and that it is- conformable to
this will if the conduct towards Christ finally decides in it (viii. 50 : itrit S ZnrZt,
scil. rht 3o£«v piou).
7 But this is nothing else at bottom than when Paul announces the future
salvation as already present, because all its conditions- are given (§96, b), or
when the Epistle to the Hebrews makes all the members of the new covenant
come to the heavenly Jerusalem (§ 117, d). But the idea of judgment in the
common sense is therefore by no means denied, as even Kostlin, p. 281, Baur,
p. 405, assert. ,
8 So far as it is permissible to translate this parabolic figure into a definite
idea, it is the judicial wrath of God under which the rebellious fall, as that wrath,
according to iii. 36, abides on him who refuses faith to the Son. It is yet
characteristic that only in this expression of the Baptist is the ipyv Biou expressly
spoken of, which here is by no means regarded!, simply eschatologically, since
Ritschl, ii. p. 152 f., seeks in vain to prove from vi. 56, ix. 41, that according
to the Johannean usus loquendi something must remain which, did not exist
before.

420 THE CONSUMMATION OF SALVATION.
(vii 34, viii 21, xiii. 33). But He has promised His own
that they are to be where He is (xii. 26, xvii. 24). Eternal
life therefore begins in heaven,9 so far as it is by John
regarded as a life yet future (comp. § 148, c). But as eternal
Life begins even in the present life, seeing that God is seen in
Christ, so eternal life in the future life can only consist in
this, that the original glory of Christ is seen (xvii. 24), and
God no longer in the revelation of Him in Christ, but He is
Himself seen as He is (I. iii 2; comp. § 34, 8/ 132, d).
And as the final working of the perfect revelation of God in
Christ was, that believers become like Him as His children,
so the result of that perfect vision of God must be that we
shall become like Him (opioioi o,vt5> iaop,e0a, oti btyopeOa
aiTov /ca0w eo-riv)}0 If eternal life is already given in this
life, then the glory of the future can add nothing to what
constitutes the real being ; it can only bring that given in
it to highest completion, even where, according to § 141, c,
the distinct step in this consummation is not indicated in
the expression. How glorious this consummation will be is
not yet revealed (I. iii. 2) ; but that it will come, Christian
hope assures us of this (ver. 3).u So the first word of the
Gospel becomes the last word of the last of the apostles. As
9 Only with Peter (§ 50, c ,- comp. also § 110, 6) is the final consummation so
completely a heavenly thing as it is here ; but it is altogether connected with
it, that there is no express reference to the transformation of the world, taught
elsewhere throughout in the New Testament. But as, according to I. ii. 17, not
only the ungodly world of men, but even the objects of their lusts, pass away,
there is thus thereby indicated the overthrow of the present form of the world,
the very name of which (o xotpoos ouros) points to this, that another wUl come, in
which the present distinction between heaven and earth wiU be taken away
(comp. § 132, d). Eternal life forms the contrast to xor/its oSros, xii. 25.
1 10 Even with Paul the completion of sonship is the hope of Christians, inas
much as in virtue of adoption we are made partakers in the inheritance of the
divine glory (§ 97, c), but this inheritance consists essentiaUy in the heavenly
spiritual form of body, to which there is no allusion here ; rather he puts the
vision of the divine glory into the consummation of the likeness of God peculiar
to the perfected children of God (Matt. v. 9, and therewith § 34, 6) in virtue of
their being born of God. But it is said even by Paul that we are changed by
the vision of the glory of Christ into His image (2 Cor. iii. 18), so that the
spiritual form of life, which is here produced by the believing reception of the
gospel of His glory, becomes in the end the spiritual form of body in the future
life (ixi Sogjjs i'u Vo£xt). Comp. § 86, c, footnote 7.
11 Christian hope as such (ixxls) is expressly named only in this passage. But
however much the expectation of this goal of completeness may run back with

§ 157. THE LAST DAY. 421
the kingdom of God which Jesus founded on earth is the
security for the completion of the coming one (§ 1 5, c), so the
beginning of the realization of the New Testament will of God
(Lev. xi 44) in our state of sonship (ver. 2 : vvv Teicva ©eov
iapAv) becomes the security for the blessed ending which we
hope for in the future.
John to the full blessed experience of the salvation already given by faith, there
is yet for him a hope, which lies in the future, when the latter may bring the
ever more glorious completion of what is even here given, and is thereby con
firmed in its completion.

ODEX.

Gosp. indicates Part First; Acts, Pet., James, the three sections of Part Second ;
PI. I. II. III. IV. the four sections of Part Third ; Heb. Pet. ii. (including
Jude), Rev., Gosp. II. , the three sections of Part Fourth ; John, Part Fifth ;
(I.) and (II.) vol. I. and II. respectively.
Abraham — T01-
Jas. § 53, d, . . . . (I.)
PI. II. §72, d, . . . (I.)
§ 82, 6, footnote 5, . . (I.)
§ 82, c, footnote 8, . (I.)
Heb. §115, a, . . . (IL)
§ 125, 6, footnote 4, . . (II.)
John, § 152, a, . (II.)
Absolution. See Pardon.
Gosp. § 31, c, . . . (I.)
John, § 154, d (footnote 10), . (II.)
Adam (Adam's fall and its con
sequences) —
PI. II. §67  (I.)
John, § 153, 6, . . . (IL)
Adam (Second) —
PL II. § 79, a, . . . (L)
(Comp. Gosp. II. § 138, 6, foot
note 7), .... (II.)
Adiaphora —
PI. II. § 93, c, d, . . . (IL)
TV. § 110, a, footnote 1, . (II.)
Advocate. See Paraclete.
Allegory —
PI. II. § 73, d, . . . (L)
Angels —
Gosp. §17, 6, . • • (}¦)
§ 19, d, footnote 6, . . (I.)
Pet. § 50, a, footnote 2, . (I.)
PI. I. § 64, a, . . - (I.)
III. §104, a, . . • (IL)
Heb. §120, b, . . ¦ II-
Jude, § 127, d, footnote 9, . (II.)
Rev. § 133, 6, . (JT-)
Gosp. II. § 138, d, . ¦ (II-
John, § 153 d, footnote 9, . (II.)
Antichrist —
PI. L §63, c, . . ¦ (I-
Rev. § 131, a-c, . (II.
John, § 157, 6, . . • (H.)
Apocatastasis —
PI. II. § 99, c, footnote 6, . (II.)
(John, § 156, d, footnote 7), . (IL)

v —
Heb. § 125, d, .
John, § 151, c,
See Sin.
Apostle —
Gosp. § 31, a,
Acts, § 41, d,
§ 42, a, .
Pet. § 47, a, footnote 1,
PI. I. § 61, 6,
II. § 89, .
III. § 101, d, .
§ 106, a,
IV. § 108, a, .
John, § 154, 6, .
Apostolic decree-
Acts, , § 43, c, d, .
Ascension to heaven, Jesus' —
Gosp. § 19, c, footnote 5,
Acts, § 39, 6, footnote 2,
Pet. § 50, a,
PL II. § 78, a, footnote 2,
Heb. § 120, a,
Gosp. II. § 138, 6, foot
note 5,
John, § 144, 6, footnote 4,
§154, c, .
Atonement. See Propitiation
Baptism —
Gosp. § 21, 5,
Acts, § 41, a,
Pet. § 44, 6, .
PI. I. § 61, c,
II. §84, .
III. § 101, a, .
IV. § 108, c, .
Heb. § 124, 6,
Gosp. II. § 139, d, footnote 8:
(John, § 155, a), .
§ 156, a, footnote 3,
Bearing sin —
Pet. § 49, 6, .

(IL I
(II.)

(I.)
(I.)
(I.)(I.) (I.)
(II.)(II.) (ID HI.)
(II.) (I.)(I.) (I.)(I.) (I.)
(II.) (II.)(II.)(II.)

(I.) (I.)(I.) (I.)
(I.)
(II.) (II.) (II.) (II.)
(II.) (II.) (I.)

424

INDEX.

Bearing sin — continued.

VOL.

Heb. § 122, c,

. (ID

John, § 148, 6, .

(II.)

Believer's priesthood. See Priest
hood.
Birth, New —

Of God. See Creation, New.

Pet. § 46, a, .

• (I-)

Jas. § 52, 6, .

(I-)

PI. II. § 84, d, .

(I.)

III. § 101, a, .

(II.)

§ 104, c,

(II.)

IV. § 108, c (footnote 7),

(IL)

Pet. II. § 128, a, .

(II.)

John, § 150, c,

(II.)

Bishops (xpetfiunpot, ixltxoxot) —

AMi, § 41, c,
(L)
Pet. § 47, a, footnote 1,
(I-)
PI. I. § 62, 6, footnote 2,
(L)
II. § 92, d,
(II.)
III. § 106, a, footnote 4, .
(II.)
IV. § 109, c, d, .
(II.)
(Rev. § 133, a), .
(II.)
John, § 156, a, footnote 2, .
(II.)
Blessedness (tamtpla). See Salva
tion —
Comp. Rev. § 132, d, .
(II.)
Blood (relationship) —
Gosp. § 27, d,
(L)
PI. II. § 67, d, .
(L)
Heb. § 119, a,
(II.)
Blood of Christ—
Gosp. § 22, c,
(L)
Pet. § 49, c, d, .
(I-)
PI. II. § 80, c (footnote 9),
(I-)
§ 85, b,c, .
(L)
III. § 100, c, .
(II.)
Heb. § 121, c,
(II.)
Rev. § 134, a,
(IL)
John, § 148, b, c, .
(II.)
Body of Christ —
PI. II. § 85, c, .
(L)
§ 92, a, .
(II.)
III. § 105, a, .
(IL)
Brotherly kiss. See Kiss.
Brotherly love. See Leve.
Burial of Jesus —
PI. § 78, a, footnote 2, .
. (I.)
Calling on Jesus. See Invoca
tion.
Calling. /See Heathenism.
Gosp. § 28, .
(L)
Pet. § 45, b-d,
• (I-)
PI. I. § 61, 6, footnote 4,
• (L)
II. § 88, a, d, .
(II.)
III. § 101, d, .
(IL)
IV. § 109, a, .
(II.)
Heb. § 117, 6, footnote 1,
(II.)
Pet. II. § 127, a, .
(IL
§ 128, 6, footnote 3, .
• (HO
Rev. § 135, c, footnote 7,
• HO
Calling of the Gentiles —
Gosp. § 28, d,
PI. II. § 90, .
III. § 105, b, .
Heb. § 117, 6, footnote 2.
Gosp. II. § 136, d,
§ 137, a, .
Christians, Gentile. See Gentile
Christians.
Christians, Jewish. See Judaism.
Church (ixxXntla) —
Gosp. § 31, .
Acts, § 41, .
PI. I. § 61, c,
II. § 92, a, b,
III. § 105, a,
§ 106, a,
IV. § 109, 6,
Gosp. II. § 139, c, footnote 5,
(John, § 156, a), .
Cleansing. See Purification.
Comforter. See Paraclete.
Coming of Christ, The second.
See Parousia.
Commandments. See Law.
Conception (supernatural) of
Jesus —
PI. II. § 78, b, .
Gosp. II. § 138, 6,
(John, § 145, c, footnote 14),
Confession —
PI. II. § 76, a,
§ 82, d, .
III. § 100, c,
IV. § 110, c,
Heb. § 118, a,
§ 124, 6, .
John, § 149, a,
Conqueror —
Rev. § 134, a, footnote 3,
§ 135, 6, .
John, § 153, d, .
Conscience —
Pet. § 44, 6, .
§ 46, 6, . .
PI. II. § 69, a, .
§ 86, 6, footnote 5,
§ 93, c, d,
IV. § 107, c, .
Heb. § 115, 6, footnote 5,
§ 123, a, .
Consummation. /See Perfection.
Corner-stone, Christ the —
Gosp. § 38, c,
Pet. § 50, a, .
PI. II. § 92, b, .
(Comp. III. § 106, a,
IV. § 109, 6), .
Covenant, Old and the New-
Gosp. § 22, c,
Pet. § 49, c, .
PI. II. § 80, c, footnote 10.
(I-)
(ID
(II.)(II.)(IL)
(IL)
(L) (I.)
(I.)
(II.)
(IL)(II.)
(ID(II.)(ID
(L)
(II.)
(IL) (I.)(L)
(II.)(II.)(ID(II.)
(II.) (II.)(II.)(II.) (I.) (I.)(L)
(I.)
(II.)(ID
(II.) (II.)
(I)
(I.)
(II.)(ID (II.) (L)(L)(I.)
INDEX.

425

Covenant — continued.
III. § 100, 6, .
Heb. § 115, a,
§122, a, . . .
(John, § 148, 6, footnote 4),
Daemons —
Gosp. § 23, 6,
Jas. § 55, 6, footnote 2,
PI. II. § 70, c, .
III. § 104, 6, .
Rev. § 133, c,
Gosp. II. § 136, a, footnote 2,
§ 138, d, footnote 14,
John, § 153, d, footnote 9,
Day of the Lord. See Parousia
Day of the Lord, The-
Gosp. § 33, c,
Acts, § 40, d,
PI. I. § 64, 6,
II. § 98, 6,
III. § 101, c,
Heb. § 126, 6,
Pet. II. § 129, a,
Rev. § 181, d,
Deacons —
Acts, § 41, c,
Pet. § 47, a, footnote 1,
PL II. § 92, d, .
III. § 106, a, .
IV. § 109, d, .
Death— Gosp. § 34, c,
Pet. § 49, b, .
§ 50, d, .
Jas. § 57, d, .
PL II. § 66, d, .
§ 67, c, .
§ 96, d, .
§ 99, 6, .
(Comp. § 72, 6, .
III. § 104, c, footnote 9),
Heb. § 122, d,
§ 126, 5, .
Rev. § 132, 6,
John, § 148, a, footnote 1,
§ 157, c, .
Death of Jesus, The —
Gosp. § 22, c,
Acts, § 38, c, d, .
Pet. § 48, .
PL II. § 80, .
(Comp. § 87, a),
III. § 100, c, .
§ 104, b,
§ 105, c,
IV. § 108, 6, .
Heb. § 122, .
Eev. § 134, a,
John, § 148, b, c, .
Decree, Apostolic. See Apostle.
Descent to Hell. See Hell

(II.)
(ID
(II.)(II.)

(L)(I.)(I.)
(II.) (II.)
m.)
(II.) (II.)

(I.) (I.)
(I.)
(II.)(II.)(II.) (II.)(11.) (I)
(I.)
(II.) (II.)(II.) (I.)(I.)(I.)(I.)(I.) (I.)
(II.) (II.) (I.)
(II.) (II.) (II.)(II.) (II.)
(II.) (I.)(I.)(I.)(I.)(I.)
(II.)
(II.)(II.) (II.)
(II.) (II.)
(II.)

Destruction — vol.
Gosp. § 34, c, footnote 5, . (I.)
Acts, §40, d, . . . (I.)
Jas. §57, d, . . . . (I.)
PL I. § 64, b, . . . (I.)
II. § 66, rf, . . . (I.)
§99, b, . . . . (II.)
III. §101, c, . . . (II.)
IV. § 108, a, . (II.)
Heb. §126, b, . . . (II.)
Pet. § 129, a, b, . . . (II.)
Rev. § 132, b, . . . (II.)
John, § 148, a, . . . (II.)
Discipleship —
Gosp. §29, a, . . . (I.)
Acts, § 41, b, . . . (I.)
Gosp. II. § 139, c, footnote 5, (II.)
John, §149, 6, . . . (II.)
§154,6, .... (II.)
Disposition —
Gosp. § 26, c, d, . . . (I.)
Pet. §47, a, . . . (I.)
Jas. §55, 6, . . . . (I.)
Heb. § 124, c, footnote 9, (II. )
John, § 151, a, b, . . . (II.)
Doctrine —
P1.II. §62, c, . . . (I.)
III. §106, a, footnote 4, . (II.)
IV. §107  (II.)
Doctrines, False —
PL IV. § 107, 6, d, . . (II.)
Pet. II. § 128, d, footnote S, (II.)
John, §156, c, . . . (II.)
§157,5  (II.)
Doing good —
Pet. § 45, c, footnote 4, . (I.)
PL II. § 65, 6, footnote 4, . (I.)
John, § 152, d, . . . (II.)
§157, c, .... (II.)
Doxologies— PL IV. §110, d, . . . (II.)
Rev. §133, a, . . . (II.)
Doxologies to Christ. See God
head of Christ.
Edification —
PL II. §86, d, . . . (I.)
§92,6, . . . . (H.)
III. § 106, a, . (II.)
Gosp. II. § 139, c, . . (II.)
Elders. See Bishops.
Election —
Gosp. § 30, d, . . ¦ (L)
Pet. § 44, a, b, . . . (I.)
Jas. §54, a, 6, . . • (I.)
PL I. § 61, 6, c, . . • (I-
II. § 88, . . • • (H.)
III. §101, d, . . ¦ (II.)
§103, a, . . ¦ (II.
IV. § 109, a, . II-
Pet. II. § 128, 6, footnote 3, . (II.)
Rev. § 135, c (footnote 7), . (II.)

426

INDEX.

Election — continued.

VOL.

Gosp. II. § 139, c,

(II.)

John, § 152, d, .

(II.)

§ 154, 6, .

(ID

End, The. See Parousia.

Pet. § 51, 5, .

(I-)

PL II. § 98, a, .

(ID

§ 99, 6, footnote 3, .

(II.)

Enemies, Love of. See hove.

Exaltation of Christ (to God's

right hand) —
Gosp. § 19, c,
(L)
¦ Acts, § 39, 5, c,
(L)
Pet. § 50, a, .
(I-)
PL III. § 103, d,
(ID
Heb. § 118, a,
(ID
§120, d, .
(II.)
Rev. § 134, 6,
(ID
John, § 145, a,
(II.)
§ 148, d, footnote 8, .
(II.)
Example, Jesus as our-r-
Gosp. § 21, d,
(L)
Pet. § 46, c, .
(L)
PL I. § 62, 5,
(L)
II. § 78, 6,
(I.)
(§ 86, c, .
(D
§ 87, c),
(L)
III. § 101, 5,
(ID
IV. § 110, c, footnote 4, .
(II.)
Heb. § 119, 5, footnote 5,
(II.)
Rev. § 135, 6,
(ID
John, § 147, b, c, .
(ID
Faith—
Gosp. § 29, 5, c, .
(I.)
Acts, § 40, c, '
(I-)
Pet. § 44, a, footnote 2,
(D
Jas. § 52, c, .
(I.)
PL I. § 61, c,
(I.)
II. § 82, c, d, .
(I.)
§ 84, 6, footnotes 9-11,
(L)
§ 86, d, .
• (L)
§ 88, d, . . .
(II.)
§ 92, c, .
(IL)
III. § 100, c, .
(II.)
IV. § 107, a, .
(II.)
§ 108, 6,
(II.)
Heb. § 125, a, footnote 3, 6, c ,
footnote 7,
(II.)
Pet. II. § 127, d, .
(IL) (II.
Rev. § 135, 6,
Gosp. II. § 139, 5,
(ID
John, § 149, a, 6, .
(ID
§ 151, a, .
(II.)
Fall of man. See Adam.
False doctrines. See Doctrines
Father (of God)—
Gosp. § 17, 6,
• (I-)
Acts, § 39, b, footnote 3,
¦ (L)
Pet. § 50, a, footnote 1,
. (L)
PL I. § 61, a,
. (I.)
II. § 77, c,
.
¦ (I.)
Father — continued.
III. § 103, a, .
IV. § 110, d, .
Pet. II. § 127, c, footnote 5,
John, § 143, .
§ 145, a, .
Father of believers —
Gosp. § 20, 6,
Pet. § 45, d, .
(Jas. § 54, c),
PL I. § 61, 6,
II. § 83, a,
III. § 100, d, footnote 12.
(IV. § 108, a, footnote 3),
(Heb. § 124, a, footnotes 4, 5)
Jude, § 1 27, a, footnote 3,
John, § 147, c, .
Fear of God-
Pet. § 45, c, .
PL II. § 83, a, .
(Comp. § 98, 6, footnote 3),
III. § 101, 6, c, .
Rev. § 135, a,
Gosp. II. § 139, 6,
Fellowship with believers —
John, § 156, a, .
Fellowship with Christ (God),
unio mystica —
Pet. § 46, c, .
PL I. § 62, c, footnote 4,
II. § 84, 6, c, .
§ 86, c, .
(Comp. § 81, c), .
§ 92, a, .
III. § 101, a, b,
§ 104, d,
§ 105, a,
IV. § 108, c, footnote 8,
Rev. § 135, 6, footnote 6, c,
John (§ 143, c), .
§ 149, c, d,
§150, a, b,
§ 151, 6, c,
(Comp. PL II. § 96, d,
Gosp. II. §139, c),
First-born, Rights of. See Primo
geniture.
First-fruits —
Jas. § 54, 6, .
PI. I. §61, c,
Rev. § 130, c,
Flesh— Gosp. § 27, a,
PL II. § 67, d, .
§ 68, a, b, .
§ 86, a, .
III. § 100, a, .
Heb. § 115, c, footnote 9,
§ 124, a, footnote 5, .
Pet. II. § 128, d, footnote 6,
Gosp. II. § 139, c, footnote 7
John, § 145, c, footnote 12, ,
INDEX.

427

Flesh of Christ — vol.
Pet. § 48, c  (I.)
PL II. §78, c, . . . (I.)
III. §103, c, . . . (II.)
IV. §110, c, . . . (II.)
Heb. § 119, a, footnote 4, . (II.)
§123, d, footnote 8, . . (II.)
John, § 145, c, . . . (II.)
Flock of God (office of Shep
herd) —
Pet. § 45, a, . . . . (I.)
§ 47, a, footnote 1, . . (I.)
PL III. § 106, a, footnote 4, . (II.)
Heb. § 124, a, footnote 1, . (II.)
John, §152, d, . . . (II.)
§156,o, .... (II.)
Foreknowledge (of God) —
Pet. §44, a  (I.)
PL II. §88, c, . . . (II.)
IV. § 109, a, footnote 2, 6, (II.)
Forgiveness of sins —
Gosp. §22, a, 6, . . . (I.)
Acts, §40, a, . . . (I.)
Pet. § 44, 6  (I.)
Jas. § 54, d, . . . (I.)
P1.II. §82, a, . . . (I.)
III. §100, d, . . . (II.)
Heb. §122, 6, . . . (II.)
Gosp. II. § 139, a, . . (II.)
John, §148, 6, . . . (II.)
§154, d, . . . (II.)
Freedom (true and false) —
Pet. § 47, 6  (I.)
' § 49, d, . . . . (I.)
Jas. §52, 6  (I.)
PL II. § 87, a, b, . . . (I.)
Pet. II. § 128, d, . . . (II.)
Rev. § 135, a, footnote 4, . (II.)
Gosp. § 136, c, footnote 6, . (II.)
John, § 147, b, . (II.)
Fulness (xxipupix) —
Fulness of Godhead —
PL III. § 103, d, . . (II.)
Fulness of the Gentiles —
PL II. §91, d, . . . (II.)
Fulness of the times —
Gosp. § 13, a, . . . (I.)
PL II. §75, a, . . . (I.)
III. §100, c,. . . (IL)
Garments —
Rev. § 135, a, footnote 2, . (II.)
Gentiles. See Heathenism.
Fulness of the Gentiles. See
Fulness,
Gentile Christians (their relation
to the Church) —
Acts, §43, . . . - (10
Pet. § 44, d, . . . • (I.)
PL II. §87, 6, . . . (I.)
§90, c, d, . . • (IL)
III. § 105, 6, c, . . . (II.)

Gentile Christians— continued.
Hob. § 117, 6, . . .
Rev. § 130, c, footnote 5,
§ 135, a, footnote 4, .
Gifts of grace. See Grace.
Glory of God (Sizx) and Christ—
Gosp. § 19, d.
Pet. J 50, a, .
Jas. § 52, c, .
PL I. § 64, a,
II. § 76, d,
(Comp. § 77, d),
§ 98, a, .
III. § 103, c, d (comp. foot
note 4),
IV. § 110, 6, c, .
Heb. § 118, c, footnote 7
§ 124, a, . .
Rev. § 132, d,
§ 133, a, .
John § 145, a,
Glory of believers —
Pet. § 50, c, footnote 5,
PL I. § 64, d,
II. § 97, 6, c,
III. § 101, c,
§ 104, d,
IV. § 108, a,
Heb. § 118, c, footnote 6,
Rev. § 132, d,
God. See Grace, Worship,
Glory, Goodness.
Godhead of Christ —
Gosp. § 19, a, footnote 2, d,
Acts, § 39, c,
Pet. § 50, a, .
Jas. § 52, c, .
PL I. § 61, a,
II. § 76, 6,
III. § 103, d,
IV. § 110, 6,
Heb. § 118, a-c,
Pet. II. § 127, c,
Rev. § 134, c,
Gosp. II. § 138, a.
John, § 145, a, b,
Good-doing —
Pet. § 45, fi, footnote 4,
PL II. § 65, 6, footnote 4,
John, § 152, d, .
§ 157, c, . . .
Goodness of God —
Gosp. § 20, 6,
PL II. § 75, c, .
III. § 100, c, footnote 6,
IV. § 108, 6, footnote 4,
Gospel —
Gosp. § 13, a,
Pet. § 46, a, .
PL I. § 61, 6,
II. § 89, a,
III. § 101, d.

(II.)(II.)
(ID

428

INDEX.

Gospel — continued.

VOL.

IV. § 107, a, .

. (ID

Gosp. II. § 139, 6, footnote 3, (II.)

Grace —

Acts, § 40, d,

• (I-)

Pet. § 45, 5, .

. (L)

Jas. § 54, c, .

. (L)

PL I. § 61, d,

. (L)

II. § 75, . .

¦ (L)

III. § 100, a, .

. (II.)

IV. § 108, b, .

. (IL)

Heb. § 124, a (footnotes

2,3), (II.)

Pet. II. § 127, a, footno

te2, (II.)

Rev. § 135, c,

. (II.)

Gosp. II. § 139, c,

• ¦ (ID

John, § 152, c, footnote

9, . (11.)

Grace, Gifts of —

Acts, § 41, d,

¦ (L)

Pet. § 45, b, .

. • (I.)

PL I. § 62, d,

• (L)

II. § 92, b,

• (ID

III. § 106, a, .

. (ID

Heb. § 124, b,

. (II.)

Gosp. II. § 139, c, d,

• (II.)

Grace, Working of Goc

's

(Christ's)—

Gosp. § 29, d,

. (I.)

§ 30, 6, .

• (L)

Acts, § 40, b,

• (I.)

Pet. § 46, a, .

. (I.)

Jas. § 52, .

• (I.)

PL I. § 61, b,

• (I.)

§62, c, . .

. . (I.)

II. § 86, d,

• (I.)

§ 88, d, .

• (ID

§ 89, a, .

• (ID

III. § 101, b, d,

• (ID

IV. § 108, c, .

. (II.)

Heb. § 124, c,

• (HO

Pet. § 128, u, b, .

. (II.)

Rev. § 135, c,

. (II.)

Gosp. II. § 139, c, .

. (II.)

Growth —

Gosp. § 30, b,
• • (I-)
Pet. § 46, 6, .
• (I.)
PL I. § 62, 6,
. (I.)
III. § 106, c, footnote
9, . (II.)
§ 135, a, footnote 3
, . (II.)
Hades —
Gosp. § 34, c, footnote 6
, • (L)
Pet. § 48, d, .
• • (I.)
PL II. § 99, 6, footnote
4, . (II.)
(Comp. § 96, d, footnot
3 4), • (IL)
Hands, Imposition of —
Acts, § 41, d,
• • (L)
PL IV. § 109, d, footno
tell, (II.)
Heb. § 124, 6,
• (H.)
Hardening — •
Gosp. § 29, d,
• • (I-)
PL II. § 88, b,
. . (II.)
§ 91, c, . .
. . (II.)
Hardening — continued.
Heb. § 125, d, footnote 11, .
John, § 153, c, . . .
Heart. See Disposition —
Gosp. § 27, d,
PL II. §68, d (footnotes 12, 13),
Heathenism —
PL II. § 69, .
§ 70, .
III. § 100, 6, .
IV. § 108, a, .
Rev. § 130, c,
§ 132, c, footnote 5.
John, § 152, d, .
Heathens, Calling of. See Call
ing of Gentiles.
Heathen, Missions to the —
Gosp. § 31, a,
Acts, § 43, a, b, .
PL II. § 89, d, .
III. § 101, d, .
IV. § 108, a, .
Rev. § 130, c, footnote 5,
Gosp. II. § 136, d,
§ 137, a, c,
John, § 154, b, .
§ 156, rf, .
Heaven —
PL III. § 103, d, footnote 7,
Heb. § 120, a, footnote 1, .
Heaven, Kingdom of. See King
dom of God —
Gosp. II. § 138, c, footnote 9,
Hell— Gosp. § 34, d,
Jas. § 55, b, footnote 2,
Gosp. II. § 138, e, footnote 10,
Rev. § 132, 6,
Hell, Descent to, by Christ —
Pet. § 48, d 
§ 50, d, .
Comp. PL III. § 103, c,
footnote 3,
Heb. § 117, c, footnote 4, .
Holiest, The (earthly and
heavenly) —
Heb. § 120, a,
Holiness of God, The—
Pet. § 45, d, footnote 6,
PL II. § 84, d, .
Pet. II. § 128, a, .
Rev. § 133, a, footnote 1,
John, § 147, 6, .
Holiness, The idea of —
PL II. § 84, d, footnote 14,
IV. § 109, a, .
Pet. II. § 127, d, footnote 9,
Rev. § 135; a, footnote 2,
Gosp. II. § 138, d,
Holiness of Christians —
Pet. § 44, h. .
§ 45, .¦..
(ID (ID (L)
(I.)(L)(L)
(IL)(ID (ID
(ID(II.)
(D(L)
(ID
(IL)
(II.)
(ID(ID(ID
(II.) (II.)(II.)
(ID
(ID
(I.)
(D
(ID (ID (L)
(L)
(ID(ID
(II.) (I.) (I.)
(ID
(ID(ID (L)
(ID
(II.) (ID (II.) (I.) (I.)
INDEX.

429

Holiness of Christians — continued.
PL I. § 61, c, footnote 5,
II. § 84, o,
§ 92, a, . . .
III. § 101, a, .
(Comp. § 106, a), .
IV. § 108, c, footnote 9,
Heb. § 123, 6,
Rev. § 132, d,
§135, a, .
Gosp. II. § 139, c, footnote 5,
(Comp. § 136, d, footnote 7),
§ 154, b,
Holy One, The (xxt i%oxw)
Christ—
Gosp. § 17, b, footnote 2,
§ 18, a, footnote 1, .
Acts, § 38, 6,
Rev. § 134, 6,
(Comp. § 133, a), .
Gosp. II. § 137, a (footnote 2),
John, § 152, 6,
(Comp. § 147, 6), .
Hope —
Pet. § 50, 6, .
§51, ...
PL I. § 62, 6,
II. § 96, a,
III. § 101, c, .
IV. § 108, a, .
Heb. § 125, a, footnote 2,
Pet. II. § 127, 6, .
John, § 157, d, .
House of God (familia) —
PL IV. § 109, 6, footnote 3,
Heb. § 117, 6,
§124, a, .
Humility —
Gosp. § 25, d,
Pet. § 47, a, .
Jas. § 55, 6, .
PL II. § 93, a, .
III. § 106, 6, .

(II.(H. (IL
(II.
(IL (IL(IL(II. (II.(II.

Image of God —
PL III. § 104, c, .
Image of God (Christ) —
PL II. § 76, d, .
III. § 103, d, .
Heb. § 118, c, footnote 7,
Imposition of Hands. See Hands,
Incarnation. See Kenosis.
Indifferent Things. See Adiaphora,
Infirmity, Sins of. See Sins.
Inheritance (xx«potoptlx) —
Gosp. § 34, a,
Pet. § 50, c, .
PL II. § 72, d,
§ 77, d, .
§ 97, c, d,
III. § 101, c,
IV. § 108, a,

(II- (L
(II-(II.

(I.)(L)(L)(L)
(ID(ID(II.)

Inheritance — continued.
Heb. § 126, a, footnote 1,
Rev. § 132, d, footnote 7,
Gosp. II. § 139, c,
Inspiration —
Pet. § 46, a, .
(Comp. § 44, 6),
PL I. § 61, 6,
II. § 89, a, b,
III. § 101, d,
Heb. § 116, c, footnote 4,
John, § 155, d, footnote 7, .
Intercession (Intercessio), Christ
Heb. § 119, d,
John, § 148, b,
Invocation of Jesus. See God
head, Christ's.
Jerusalem, Heavenly —
PL II. § 90, c, .
Heb. § 117, d,
§ 126, d, .
Rev. § 132, c,d, .
(Gosp. II. § 136, d, footnote 7)
Jewish Christians (relation to
the Law) —
Acts, § 42, c,
§ 43, d, .
PL II. § 87, 6,
III. § 105, d,
Joys- PL I. § 62, b,
II. § 83, b,
John, § 144, d,
§ 154, c, .
Judaism —
Gosp. § 15, b,
§ 28, d, .
Acts, § 42, .
Pet. § 44, a-c,
PL I. § 63, a, b,
II. §71, .
§91, .
III. § 100, b,
§ 105, 6,
IV. § 108, a, footnote 1,
Heb. § 117, a, b,
Rev. § 130, c, d,
Gosp. II. § 136, d,
§ 137, a, c,
John, § 152, d,
Just —
Gosp. § 33, c,
Acts, § 40, d,
Pet. § 50, d, .
Jas. § 57, c, .
PL I. § 61, a,
§ 64, b, .
II. § 98, b, c,
III. § 101, c,
IV. §110, 6,
Heb. § 126, 6,

-vor..
(II.)(II.) (II.) (L)(I.) (I)
(IL)
(II.)
(II.)
_(IL)
' (II.)
(ID

(II.)
(II.) (ID (H.)
(ID

(I.)(I-)(I.)
(II.) (L)
(L)
(II.)
(II.) (I.)(I-)
(D
d.)(I.)
(L)
(II.) (ID(ID(II.)(ID(ID(II.) (ID
(II.) (I-)
(L)(I.) (L)
(I-)
(I.)
(II.)(II.)(II.) (II.)

430

INDEX.

Just— continued.

VOL.

Pet. II. § 129, a, .

(ID

Rev. § 130, 6, . . .

(II.)

§ 181, d, .

(11.)

§ 132, b, .

(II.)

Gosp. II. §138,. c, . -

(II.)

John, § 153, c,

(II.)

§157, c, . . . .

(ID

Justification —

Jas. § 53, c 

(I-)

PL § 65, c, .

(I.)

§82, a, b, .

.(I.)

III. § 100, d, .

(11.)

IV. § 108, b, c, footnote 7, .

(II.)

(Heb. § 125, c, footnote 6)i, .

(ID

Rev. § 132, 6, footnote 3,

(II.)

Gosp. II. § 139, a,,

(ID

Kenosis —

PL III. § 103, c, .

(II.)

Heb. § 119, a (footnote 3), .

(II.)

John, § 145, a, c, .

(II.)

Kingdom of Christ—

Heb. § 120, c, . .

(II.)

PI. 11. § 99, b, .

(ID

III. § 103, c, . . .

(II.)

(Comp. § 104, b, footnote 6), .

(ID

IV. § 110, b, .

(II.)

Heb. § 120, c,

(ID

Pet. II. § 129, d, .

(ID

Rev. § 132, a,

(II.)

Gosp. II. § 138, c, . .

(IL)

John, § 146, a, footnote 1, .

(II.)

Kingdom of God —

Gosp. § 13, a, b, .
(I-)
§14, a, . . .
(I-)
§15 
¦ (I-)
§ 34, a, .
(I-)
Acts, § 42,. c, footnote 2,
(L)
Pet. § 50, c, .
(I.)
Jas. § 57, d, .
. (I.)
PI. I. § 64, d,
• (I-)
II. § 97, d,
¦ (ID
§ 99, c, .
. (ID
III. § 101, c, .
• (ID
Heb. § 126, d,
. (II.)
Rev. § 132, c,
• (ID
Gosp. II. § 138,, c,
• (HO
John, § 146, a, .'-.
• (ID
(§157, d),. . . .
• (HO
Kiss, Brotherly —
,1.
Pet. § 47, a, .
• (I-)
• (ID
Comp. PI. 11. §.93, 6, .
Knowledge (enlightenment)^-
¦ PL III. § 102, . . .
¦ (ID
IV. §107, a,. . . v
. (II.)
Heb. § 124, d, . .
. (H.
Pet. II. § 127, a, .
• (IL)
§ 128, a, ., , .
• (II.)
John, § 146, b, c, .
• (H.)
§147,
¦ (ID
§149, a, . . .
. (H.)
Lamb (Passover)—
Acts, § 38, d,
Pet. § 49, a, d (footnote 7).
PL § 80, c, footnote 10, .
Rev. § 134, a (footnote 2),
John, § 148, b, .
Law —
Gosp. § 24, .
Acts, § 42, c, d, .
Pet. § 45, c, footnote 4, .
Jas. § 52, a,b, .
PL I. §62, a,- .
II. § 65, 6,
§ 71, b, c, .
§ 72, a-c,
§87, .
III. § 101, b, .
§ 105, c, d, .
IV. § 107, a, footnote 3,
Heb. § 115, b-d, .
§ 116, a, d,
§124, c, .
Pet. II. § 128, 6, .
Rev. § 135, a,
Gosp. II. § 136, c,
§137,6, .
John, § 146, d,
§ 151, a, . . .
§ 152, ¦;, .
Libertinism. See Freedom.
Life— Gosp. § 34, 6,
Acts, § 40, d,
Pet. § 50, c, .
Jas. § 5.7, d, .
PL I. § 64, d,
; II. § 65, d,
§ 96, c,d, .
III. § 101, c, .
§104,c 
IV. § 108, a, , .
Heb. § 126, c, .
Pet. II. §128, a, . . .
Rev. § 132, d (footnote 6),
§ 135, a, footnote 3, c,
John, § 146, .
§ 148, c, d,
§157, c, . . .
Life of God-
PL II. § 65, d, .
IV. §110, d, .
Rev. § 133, a,
John, § 146, 6, footnote 4,
(Comp. Pet. § 46, a), .
§51, d, . . .
Heb. § 116, 5,
Light —
Pet. § 45, 6, . . ...
PL III. § 102, a, footnote 1
d, footnote 5, . .
§ 104, d,
IV. § 110, d, .
(I.)
(I-) (I.)
(ID
(ID (I.)(I.)(I-)(I.)(L)(L)(I-) (L)(L)
(ID (ID(II.) (ID(ID
(ID(ID(ID(ID(II.) (II.)(II.) (ID
(I.)(L) (I.)(I.)(L) (L)
(II.) (ID(ID(II.) (ID(II.) (II.)(ID (II.)(II.)(ID (I.)
(ID (II.)
(II.) (I.) (I.)
(II.) (I.)
(II.)(ID (II.)
INDEX.

431

Light— continued.
John, § 147, .
Logos —
PL II. § 79, a, footnote 4,
III. § 103, d, footnote 10,
Heb. § 118, c, d, .
(Rev. § 134, d, footnote 5),
John,§ 145, 6, .
Lord (xipio;) —
Gosp. § 18, d,
Acts, § 39, c,
Pet. § 50, a, .
Jas. § 52, c, footnote 4, .
PL I. § 61, a, footnotes 2, 3
II. § 76, a-c,
III. § 100, c,
§ 103, d,
IV. § 110, 6,
Heb. § 118, a,
Pet II. § 127, c,
Rev. § 134, 5,
Gosp. II. § 138, a, footnote
John, § 145, a, footnote 2,
Lord's Supper —
Gosp. § 31, 6,
Acts, § 41, 6,
PL II. § 85, .
(John, § 156, a, footnote 3),
Love of God —
PL II. § 75, c,
§ 83, a, .
§ 88, a, .
III. § 100, d,
§ 101, d,
Pet. II. § 127, a, footnote 3
John, § 147, c,
Love to God —
Gosp. § 25, 6, footnote 1,
§ 26, d, footnote 3,
Jas. § 54, a, .
§ 55, a, .
PL II. § 88, c,
John, § 143, c,
§ 151, 6, .
Love to our Neighbour (brotherly
love, love to enemies) —
Gosp. § 25, .
Acts, § 41, 6,
Pet. § 47, a, d,
PL I. § 62, 6,
II. § 93, 6,
III. § 106, c (footnote 9),
IV. § 108, d, footnote 10,
Heb. § 124, a (footnote 4),
Pet. II. § 128, c, .
Rev. § 135, a, footnote 3,
John, § 151, a,
§ 156, 6, .
Lusts —
Pet. § 46, 5, .
Jas. § 56, a, .
PL II. § 66, c, .

(ID (D
(H.)
(II.) (II.) (II.) (I)
(I.)(I.) (I.)
(I.)
(I.)
(II.)(IL)(II.)(II.)
(II.)(II.)(II.)(II.) (I-)
(L)
(I.)
(II.) (I.)(I.)
(IL)(II.)(II.)(II.)
(II.) (I.) (L)(I.)
(I.)(L)(I-)
(I.)

(I.)
(I.)
(I.)
(I.)
(II.)
(II.)(IL)(II.)
(ID
(II.)
(II.)
(II.) (I-)(I.)
(I)

Lusts — co ntinued.
PL III. § 100, a, .
IV. § 108, a, footnote 1,
Pet. II. § 128, 6, .
Magistracy —
Gosp. § 19, 6,
Pet. § 47, 6, .
PL I. § 63, d,
II. § 94, a,
IV. § 110, a, footnote 2,
Man, Son of—
Gosp. § 16, .
Rev. § 134, 6,
John, § 144, c, d, .
Man and Woman —
PL II. § 94, c, d, .
Marriage —
Gosp. § 26, 6,
Pet. § 47, c, .
PL II. § 95, .
III. § 106, d, . .
IV. § 109, c, footnote 1
Heb. § 124, c,
Meekness —
Gosp. § 25, c,
Pet. § 47, a, .
Jas. § 56, d, .
PL II. § 93, a, .
III. § 106, 6, .
Mercy —
Gosp. § 25, c,
Pet. § 47, a, .
Jas. § 52, a, .
Mercy of God —
Pet. § 45, 6, footnote 3,
Jas. § 57, 6, .
PL II. § 75, c, .
§ 90, 6, . . .
§ 91, d, footnote 8,
III. § 100, c, footnote 6,
IV. § 108, 6, footnote 4,
Messiah —
Gosp. § 13, c, d, .
§ 18, a, .
Acts, § i 38, .
§ 39, a, b, .
Pet. § 48, a, .
§ 50, a, .
PL I. § 61, a,
II. § 77, a,
III. § 105, 6, .
Heb. § 118, a, b, .
'§ 119, a, .
§ 120, c, d,
Rev. § 134, 6,
Gosp. II. §136, a,b,
§ 137, a, footnote 2,
John, § 143, a, .
§ 145, a, .
§152,6, .

(II.)
(II.) (H.)

432

INDEX.

Miracles — vol.
Gosp. §13, c, . . . (I.)
§18, 6, . . . . (I.)
§ 20, d, . . . . (I.)
Acts, § 38, 6, . . . (I.)
§40, a, . . . . (I.)
Jas. § 54, d, footnote 3, . (I.)
PL II. § 89, c (footnote 10), . (II.)
§ 92, c, . . . . (II.)
Heb. §124, 6, . . . (II.)
Gosp. II. § 136, a, b, foot
note 4, .... (II.)
§ 138, a  (II.)
John, §143, 5, c, . . . (II.)
§144, c, footnote 8, . . (II.)
§145, a, .... (II.)
§ 147, c, footnote 7, . . (II.)
Mysteries —
P1.II. §75, a, . . . (I.)
§ 92, 6, footnote 8, . . (II.)
III. §100, c, . . . (II.)
§102, 6, c, . . . (II.)
IV. §107, c, . . . (II.)
Name of Jesus —
Gosp. § 29, 5, . . . (I.)
Acts, § 40, c, . . . (I.)
§ 41, a (footnote 1), . . (I.)
Pet. § 48, a, footnote 1, . (I.)
Jas. § 52, c, footnote 4, . . (I.)
PL I. § 61, a (footnotes 1, 2), (I.)
II. § 7i, a (footnotes 1, 2), (I.)
III. § 100, c, footnote 8, . (II.)
IV. § 110, 5, footnote 3, . (II.)
Heb. § 118, a, footnote 1, . (II.)
Pet. II. § 127, c, footnote 5, . (II.)
Rev. § 134, a, footnote 1, . (II.)
(§ 135, 6)  (II.)
Gosp. II. § 136, 5, . . (II.)
§ 138, a, footnote 1, . . (II.)
John, § 145, a, footnote 1, . (II.)
(§ 149, a, footnote 2), . (II.)
Near to God, To draw —
Pet. §45, c, . . . . (I.)
PL III. § 104, d, . . . (II.)
Heb. §123, d, . . . (II.)
Gosp. II. § 136, a, . . (II.)
Neighbour, Love to. See Love.
New Birth. See Birth.
NflWf —
PL II. § 68, c, . . . (I.)
§ 86, 6, . . . . (I.)
III. § 100, a, . (II.)
IV. § 108, a, footnote 1, . (II.)
Rev. § 135, d, footnote 10, . (II.)
Nurture —
PL III. § 106, d, . . . (II.)
Obedience —
Pet. § 44, a,c, . . . (I.)
§45, d  (I.)
PL II. §82, d, . . . (II.)

Obedien ce— continued.
PL IV. § 100, d, footnote 12,
Heb. § 124, a, footnote 5,
§ 125, d, .
Gosp. II. § 139, 6,
Obedience of Christ —
PL II. § 80, a, .
§ 81, a, .
(Comp. § 82, d), .
§ 87, a, footnote 1, .
Heb. § 119, d, .
Offering. See Sacrifice.
Office. Officers —
Gosp. § 31, c,
Acts, § 41, c,
PL II. § 92, d, .
III. § 106, a, .
IV. § 109, c, d,
John, § 156, a, footnote 2,
Paraclete. See Spirit, Holy
John, § 148, 6, .
§ 155,
Pardon. See Absolution
Gosp. § 22, a, 6, .
Acts, § 40, a,
Pet. § 44, 6, .
Jas. § 54, d, .
PL II. § 82, a, .
III. § 100, d, .
Heb. § 122, 6,
Gosp. II. § 139, a,
John, § 148, 6, .
§ 154, d, .
Parousia of Christ, The—
Gosp. § 19, d,
Acts, § 39, d,
Pet. § 50, c, .
Jas. § 57, c, .
PL I. § 63, d,
§ 64, a, .
IT. § 98, a,
III. § 101, c, .
IV. § 110, 6, .
Heb. § 126, c,
Pet. II. § 129, c, .
Rev. § 130, a,
§ 131, d, .
Gosp. II. § 138, c,
John, § 157, a, .
Parousia, Signs of the —
Gosp. § 33, 5,
Pet. § 51, b,
PL I. § 63, .
II. § 98, a,
IV. § 110, a, .
Pet. II. § 129, c, .
Rev. § 130, b-d, .
Gosp. II. § 138, c,
John, § 157, 5, .
Parousia, The time of—
Gosp. § 33, a.

(II.)
(ID (ID
(II.) (I.)
(I.) (I.)
(I.)
(II.)

(I.)

INDEX.

433

Parousia, The time of — continued, v"1-
Pet. § 51, 6, . . . (I.)
PL I. §63, d, . . . (I.)
II. § 98, a, . . . (II.)
Heb. § 126, c, footnote 4, . (II.)
Pet. II. § 129, c, . . . (II.)
Rev. §130, a, . . . (II.)
§131, .... (II.)
Gosp. II. § 138, c, . . (II.)
John, § 157, 6, . . . (II.)
Passover. See Lamb.
Patience —
Gosp. §30, o, . . . (I.)
Pet. § 46, d, . . . (I.)
Jas. §55, c  (I.)
PL I. §62, 6, . . . (I.)
II. § 86, c, . . . (I.)
III. § 101, 6, footnote 5, . (II.)
IV. § 110, a, . (II.)
Heb. §125, c, . . . (II.)
Pet. II. § 128, c, . . (II.)
Rev. §135, 6, . . . (II.)
Peace (lipim) —
PL II. §80, d, . . . (I.)
§ 83, 6, . . . . (I.)
III. § 100, d, . (II.)
§ 105, c, . . . (IL)
§ 106, a, (II.)
Heb. § 124, c, footnote 10, . (II.)
Pet. II. § 127, a, footnote 3, (II.)
Rev. §135, c, . . . (II.)
People of God —
Pet. §45, a, . . . (I.)
Jas. § 54, 6, . . . . (L)
PL II. § 71, a, . . . (I.)
(Comp. IV. § 109, 6, footnote 3), (II. )
Heb. § 124, a, . (II.)
Pet. II. § 128, d, footnote 8, (II.)
Rev. §130, c, . . ¦ (IL)
§132, c, .... (II.)
Perfection (nXiloiti;) —
Heb. §115, c, . • (II)
§ 119, 6, footnote 6, . . (II.)
§123, c  (II.)
Piety (ibtifrux) —
PL IV. § 107, c, . (II.)
Pet. II. §128, c, . . ¦ (II.)
Pilgrimage —
Pet. § 51, a, footnote 1, . (I.)
Heb. §126, d, . ¦ ¦ (U.)
Pet. II. § 129, d, . . ¦ (II.)
Prayer— Gosp. § 20, 6, . • ¦ I-
§30,6, .... J-
Acts, §41, 5, . . • JO
Pet. §46, a  JO
Jas. § 55, d, . . . • I-
PL I. § 62, c, . . • I-
II. §86, d, . • • (I-
III. § 101, 6, footnote 5, . (II.)
§106,C ¦ • • ("¦ )
Rev. § 130, c, (IL)
VOL. II.

Prayer — continued.
Rev. § 135, a,
Gosp. § 139, c, footnote 6,
John, § 154, d,
Prayer in the name of Jesus —
John, § 154, d, .
Predestination. See Election.
Pre-existence of Christ —
Pet. § 48, a, 6, .
PL II. § 79, .
III. § 103, a, b,
IV. § 110, c, .
Heb. § 118, b-d, .
Rev. § 134, d,
John, § 144, a, 6,
Presbyters. See Elders.
Priesthood of Christ —
Heb. § 119, .
§120, . . .
Rev. § 134, a,
John, § 148, 6, .
Priesthood of believers —
Pet. § 45, c,
Heb. § 123, d, footnote 7,
Rev. § 130, c, footnote 4,
§ 132, a, c, footnote 4,
Primogeniture —
Heb. § 124, a, .
See Sonship.
Promise —
PL II. § 72, d,
III. § 100, 6,
§ 105, 6,
IV. § 108, a,
Heb. § 115, a,
§116, a, .
§ 126, a, .
Pet. II. § 127, 6,
John, § 152, 6,
Prophecy —
Gosp. §13, .
§15,§ 19, a, b,
Acts, § 38, .
§ 39, a, 5,
Pet. § 46, a (footnote 1),
§ 48, a, .
PL II. § 73, .
III. § 101, c,
Heb. § 116, a,
§ 118, 6, footnote 5, c,
Pet. II. § 127, 6,
Rev. § 135, d,
John, § 155, c,
Prophecy of Jesus-
Gosp. §18, c,
§ 19, c, d, .
§33,
Gosp. II. § 136, a, footnote
John, § 145, a, footnote 4,
Prophets- PL II. § 92, 5, . 2 E

(II.)(II.)(II.)(ID

(L)(L)
(ID (II.)(II.) (II.)(ID

(ID
(ID (II.)
(II.) (I.)
(II.) (ID (ID(ID

(I.)
(II.)(ID (II.) (II.)
(II.)(II.)(II.) (ID (L)
(D
(I.) (L)
(I.)(I.)
(D(L)
(II.)(ID
(ID (ID (ID
(II.) (I.) (I.)
(L)
(II.)(II.)(II.)

434

INDEX.

Prophets — continued."
PL III. § 106, a, .
IV. § 108, c, .
§ 109, d, footnote 11,
Pet. II. § 127, 6, footnote 4,
d, footnote 9,
Rev. § 135, d,
John, § 152, a, 6,
Piopitiation —
PL II. § 80, c, .
Heb. § 122, 6,
John, § 148, 5, .
Punishment —
Gosp. § 32, d,
§ 34, c, d,
Jas. § 57, d,
PL I. § 61, a, .
§ 64, 6, .
II. § 98, d, footnote 5
Heb. §126, b,
Pet. II. § 129, a, .
John, § 151, d, .
Purification —
PL III. § 101, a, .
Heb. § 122, a,
§ 123, a, .
Pet. II. § 127, c, .
Rev. § 134, a, . .
John, § 146, d, footnote 7,
§ 148, 6, footnote 3, .
Quotations. See Scripture.
Recompense —
Gosp. § 32, a-c, .
Pet. § 51, d,
PL II. § 98, d, footnote
III. § 101, c, .
' IV. § 108, d, .
Heb. § 126, a,
Rev. § 132, 6,
John, § 151, d, .
Reconciliation —
PL II. § 80, d, .
III. § 100, c, .
§ 104, a, c, .
Redeemer —
PL II. § 72, 5, footnote 1,
IV. § 110, 6, footnote 3,
Heb. § 119, a,
Redemption —
Gosp. § 22, c,
Pet. § 49, d,
PL II. § 80, c, .
III. § 100, c, footnote 9,
IV. § 108, 6, .
Heb. § 122, c,
Pet. II. §127, c (footnote 7),
Rev. § 134, a,
John, § 148, c, .
Regeneration (born of God)
Pet. § 46, a, .
¦' Jas. § 52, b, .

(ID(II. (II.(II.(II.
(II- (I-
(IL
(II. (I- (L
(I-(I-(I.
(II.
(II. (II-(II.(II. (II.(II.
(IL
(II. (II.
(IL

(I. (L
(II. (II.(II.(IL(II.(IL
(II.(II. (II (I-
(H.(II. (I.(I.
(L
(II.(IL(II.(H.(IL(II. (I.
(I-

Regeneration — continued.
PL II. § 84, d, . • - .
III. § 101, a, .
§ 104, c,
IV. § 108, c (footnote 7),
Pet. II. § 128, a, .
John, § 150, c,
Repentance (ponxtotx) —
Gosp. §21, . '.
Acts, § 40, 6,
PL II. § 86, d, footnote 9,
IV. § 107, d, footnote 7,
Heb. § 124, c,
Pet. II. § 129, c, .
Rev. § 135, a,
Restitution. See Apocatastasis.
Resurrection of Jesus —
Gosp. § 19, c, footnote 5,
Acts, § 39, a,
Pet. § 48, c, .
§ 50, a, 6,
PL II. § 78, a,
§ 81, c, d,
III. § 101, c,
IV. § 110, c,
Heb. § 118, a,
§ 120, a, .
Rev. § 134, 6, footnote 4,
Gosp.- II. § 136, as,
§ 138, 6, .
John; § 154, c,
Resurrection of believers —
Gosp. § 34, b, d, .
Acts, § 39, a, footnote 1,
Pet. § 50, c, footnote 5,
PL I. § 64, c,
II. §97, u,, 6,
§ 99, a, b,
III. § 101, c,
IV. § 108, a,
Heb. § 126, d,
Pet. IL § 129, c, footnote 2,
Rev. § 132, 6,
Gosp. II. § 139, c,
John, § 148, a,
§157, c, .
Retribution —
Gosp. § 32, .
Pet. § 51, d,
Jas. § 57,
1 PL I. § 64, 6,
II. § 98, c, d,
III. § 101, c,
IV. § 108, d,
Heb. § 126, a,
Pet. II. § 129, d,
Rev. § 132, 6,
Gosp. II. § 138, c, footnote 8,
John, § 151. d,
§ 157, d, .
Revelation —
Gosp. § 20, a,

(I.)

INDEX".

435

Revelation— continued.
PI. IL §71,6, . .
§ 75, a, .
§ 89, 6, . . .
III. § 102, c, . .
Heb. § 116, 6,
Rev. § 130, a,
§ 135, d, .
John, § 143, d, .
§ 146, c,d,
§ 147, 6, c, . .
§152, . . .
Reward —
Gosp. § 32, a-c, .
Pet. § 51, d, .
PL II. § 98, d, footnote 6,
III. § 101, c, .
IV. § 108, d, .
Heb. § 126, a,
Rev. § 132, 6,
John, § 151, d, .
Riches —
Gosp. § 26, a, 5, .
Jas. § 55, a, .
PL IV. § 107, c, footnote 5,
Gosp. II. § 137, 6,
Righteousness —
Gosp. § 21, a,
§ 24, a, .
Pet. § 45, c, .
Jas. § 53, 5, .
PL II. § 65, .
§ 82, a, .
§ 84, d, .
III. § 100, a,
§ 101, a,
IV. § 108, c,
Heb. § 115, 6,
§124,c, .
§125, c, .
Pet. II. § 128, c, foot
note 5, .
Rev. § 135, a,
Gosp. II. § 139, a, footnote,
John, § 147, 6,
§ 151, a, .
Righteousness of God, The —
Pet. § 50, d, .
Jas. § 56, c, .
PL § 65, c, .
John, § 147, 6, footnote 8,
Rudiments of the world (troixila
rov xoffftou) 
PL II. § 70, 5, .
§ 72, c, .
III. § 102, c, .
§ 106, c,
Comp. Heb. § 124, d,
Pet. II. § 129, 6, .
Sacrifice of Christ —
Gosp. § 22, c,

(I.)
(I.)
(ID(ID(ID
(ID
(II.) (II.)
(II.) (II.)
(IL) (I.)
(I.)
(ID
(II.)
(ID
(II.)
(ID
(II.) (L) (I.)
(II.)
(IL) (L)(I.)
(I.)
(L)(I-) (I-)
(I.)
(II.)(II.)(II.)
(ID (ID
(II.)
(II.)
(ID
(II.)
(ID
(II.) (I.)
(I.)
(I.)
(II.)

(D
(I.)
(ID(ID(IL)
(II.)

(I.)

Sacrifice of Chxist^ontinued.
PL II. § 80, c, .
III. § 100, c (footnote 10),
Heb. § 121, .
John, § 148, 6,
Sacrifice of Christians
Pet. § 45, c, .
PL III. § 105, d,
Heb. § 123, d,
Salvation (toirnplx)-
Gosp^ § 22, .
§ 33, c, .
§ 34, c, .
Acts, § 40, d,
Pet. § 44, 6, .
§ 50, d, .
Jas. § 53, 6, .
§57, d, .
PL I. § 61, .
§ 64, c, .
II. § 96, 6,
III. § 101, c,
IV. § 108, a,
Heb. § 126, c,
Pet. II. § 127, c,
§ 129, c, footnote 2,
Rev. § 135, c,
Gosp. II. § 139, c,
John, § 148, a,
Sanctification (xyixtyA;) —
Pet. § 44, 6, .
PL I. § 61, c,
§ 62, a, .
II. § 86, a,
III. § 101, 6,
IV. § 108, c, footnote
Heb. § 123, 6,
§ 124, c, .
Rev. § 135, a,
Sanctify, To (aytlZ,ut
Pet. § 46, 6, .
Jas. § 55, 5, .
John, § 151, c,
Satan —
Gosp. § 23, a,
Pet. § 46, d, footnote 6,
Jas. § 55, 6 (footnote 2),
PL III. § 104, 6,
IV. § 109, 6,
Heb. § 122, d,
Pet. II. § 128, d,
Rev. § 133, c, d,
Gosp. II. § 138, d,
John, § 153, .
§ 156, c, .
Scriptures, TJse of the —
PL II. §74,'.
§ 87, d, .
IV. § 107, a, footnote 3,
Heb. § 116, c,
Pet. II. § 127, 6, footnote 4,
Rev. § 130, c, footnote 3,

(I.)
(ID

436

INDEX.

Scriptures, Use of the — continued.
Gosp. II. § 136, 6 (footnote 5),
John, § 152, 6 (footnote 4), .
Servant of God (Christ)—
Acts, § 38, 6,
Servants of God —
Gosp. § 26, a,
§ 32, a 
Acts, § 40, 6,
Pet. § 45 c . . .
PL II. § 89', 6, footnote 6, .
III. § 101, d, footnote 9, .
IV. § 109, c, footnote 7, .
Rev. § 132, c, footnote 4,
§ 135, a, .
Shepherd. See Flock.
Sinlessness of Christ —
Gosp. § 21, d,
Acts, § 38, 6,
Pet. § 49, a, .
PL II. § 78, 5,
III. § 103, c,
Heb. § 119, 6,
John, § 143, c,
§ 144, d, .
§147,6, .
Sins —
Gosp. § 21, a,
Pet. § 46, 5, .
Jas. § 56, .
PL II. § 66, 6, c,
Heb. § 115, 6,
John, § 148, a,
§ 151, a, footnote 1, c,
Sins against the Holy Ghost,
Deadly, of weakness —
Gosp. § 22, 6,
Acts, § 42, 5,
Pet. § 44, c, .
§ 50, d, .
Heb. § 115, b,
§125, d, .
John, § 151, c,
§ 154, d, .
Slaves —
Pet. § 47, c, .
PL II. § 93, 6,
III. § 106, d,
IV. § 109, c, footnote 9,
Son of David —
Gosp. § 19, a, 6, .
Acts, § 39, a, footnote 1,
PL II. § 78, a, 6, footnote 3,
IV. § 110, c, . .
Rev. § 134, a,
Gosp. II. § 136, b,
Son of God —
Gosp. § 17, .
Acts, § 39, 6, footnote 3,
Pet. § 50, a, footnote 1,
PL I. § 61, a,
II. §77, .

(ID(ID (I.) (I)
(I.) (I.) (I.)
(ID (ID(ID(ID (II.)

(I-)(L) (I.)(I.)
(II.)
(ID
(ID
(II.)(II.) (I.)(L)(L) (I.)
(II.) (II.)(II.)

(I.)(I.) (I.) (I.)
(ID
(II.) (II.) (II.)
(D
(ID
(ID
(IL) (L)(I.) (I.)
(ID(IL) (II.) (I.) (I.) (I.)(I.)(I.)

Son of God — continued.
PL III. § 103, a, .
Heb. § 118, a, b, .
Rev. § 134, 6,
Gosp: II. § 136, a,
§ 137, a, footnote 2,
John, § 143, .
§ 145, a, .
Son of Man. See Man, Son
of.
Sonship of believers —
Gosp. § 20, c,
§ 34, 5, .
Pet. § 45, d, .
(Jas. § 54, c),
PL I. § 61, b,
II. §83, .
III. § 100, d,
IV. § 108, a, footnote 3,
Heb. § 124, a,
Pet. II. § 127, a, footnote 3,
Rev. § 132, c, footnote 4,
Gosp. II. § 139, c,
John, § 150, d, .
§ 157, d, .
Sonship of Israel —
Gosp. § 17, 6,
§20, c, .
Pet. § 45, d, .
PL II. § 71, a,
Sonship = likeness to God —
Gosp. § 21, c, footnote 1,
Pet. § 45, d, footnote 6,
PL II. § 83, d, .
III. § 100, d, footnote 12,
Heb. § 118, 6,
John, § 150, d, .
Soul— Gosp. § 27, 6,
PL I. § 62, a, footnote 1,
II. § 67, d,
§ 68, 6, c, .
Heb. § 126, c, footnote 6,
Pet. II. § 128, d, footnote 7,
Soul of Christ-
PL II. § 78, c, footnote 4,
John, § 145, c (footnote 12),
Spirit of God —
Gosp. § 21, c, footnote 1,
Acts, § 40, a,
Pet. § 44, 6, .
PL I. § 61, c,
§ 62, d, .
II. § 83, c, d,
§ 84, a, b,
§ 86, a, b,
§87, c, .
§ 92, a, .
III. § 100, d,
§ 101, a, 6,
IV. § 108, c,
Heb. § 124, 6,

(ID (ID
(ID(ID
(II.)
(ID
(II.)

(L)
(D
(I.) (I.)
(I.)
(L)
(II.)
(ID(II.)(ID(ID (II.)(ID(II.)
(D (L)
(L)
(L) (I.)(L)
(L)
(ID(H.) (IL) (I.) (I.) (L)(L)
(ID(ID (L)
(ID
(D(L)
(I.)(I.) (I.)(I.) (L)(L) (I.)
(ID (II.)(ID
(II.)
III.)

INDEX.

437

Spirit of God — continued. vol,
Jude, § 128, 6, footnote 4, . (II.
Rev. §135, d, . . . (H.
Gosp. II. § 138, a, 6, footnote C, (II.
§139, d, .... (II.
John, §155  (II.
Spirit of Christ —
Gosp. § 18, a, footnote 2, . (I.
Acts, § 38, 6, . . . (I.
Pet. §48  (I.
PL II. § 78, d, . . . (I.
Heb. §119, c, . . . (II.
§ 121, a, footnote 1, . . (II.
Rev. § 134, c, (II.
John, § 145, c, d, . . . (II.
Spirit of men —
Gosp. § 27, c, . . . (I.
PL I. § 62, a, footnote 1, . (I.
II. § 68, c, . . . (I.
III. § 100, a, . (II.
Gosp. II. § 139, c, footnote 7, (II.
Spirits. See Angels, Daemons.
Sprinkling —
Pet. §4,9, c, . . . . (I.
Heb. § 123, a, . (II.
Stephen's speech —
Acts, §42, d, . . . (I.
Substitution —
Gosp. § 22, c, . . . (I.
Pet. § 49, 6  (I.
PL II. § 80, 6, . . . (I.
III. § 100, c, . (II.
' IV. § 108, 6, . . . (II.
Heb. § 122, c, . . . (II.
John, § 148, c, . . . (II.
Sufferings of Clirist. See Death
of Christ.
Sufferings of Christians —
Gosp. § 30, a, . . . (I.
Pet. § 46, d, . . . . (I.
§47,rf  (I.
§51, 6, . . . . (I.
Jas. § 55, c  (I.
PL I. § 62, 6, . . . (I.
II. §86, c, . . . (I.
III. § 101, I, . (II.
IV. §108, c, . . . (II.
Heb. § 124, c, (II.
Rev. § 130, c-, . . . (II.
John, § 156, c, . (II.
Temple —
Gosp. § 24, d, . . . (I.
Pet. § 45, a, . . . . (I.
PL II. §71, c, . . . (I.
§ 92, a  (II.
III. § 106, a, . (II.
Gosp. II. § 136, c, . . (II.
John, § 152, c, . . . (II.
Temptation of Jesus —
Gosp. § 23, c, . . . (I.
Heb. § 119, a, . (II.

Temptation of Jesus — continued, vol.

Gosp. II. § 136, a, footnote 1, (II.)

§ 138, a (footnote 4),

• (IL)

Testimony —

Rev. § 135, 6, footnote 5, d

• (II-)
. (II.

John, § 149, 6, .

§ 155, d, . .

. (II.)

Thanksgiving —

Jas. § 55, ri, .

¦ (L)

PL II. § 99, ri, .

• (IL)

III. § 106, c, .

• (IL)

Rev. § 135, a,

• (IL)

Times, The last-

Acts, § 40, a, ri, .

• (I-)

Pet. § 48, a, .

. (I.)

§51, 5, .

• (L)

PL IV. § 110, a, .

¦ (ID

Heb. § 117, c,

• (IL)

Pet. II. § 129, c, .

• (IL)

John, § 157, c (comp. note

!>). (IL)

Tongue, Sins of —

Jas. § 56, c, .
. (L)
Tongues, Speaking with —
PL II. § 92, c, .
• (ID
(Gosp. II. § 139, d), .
. (IL)
Transfiguration of Jesus —
Pet. II. § 127, 5, .
¦ (IL)
Gosp. II. § 136, a,
• (IL)
§138, a, .
• (ID
Trials. See Sufferings.
Truth-
Pet. § 46, 6, .
• (I-)
Jas. § 52, a, .
• (L)
. (I.)
PL II. § 65, 6, .
III. § 100, a, .
• (ID
' §102, ri,
. (II.)
IV. § 107, a, .
¦ (ID
Pet. II. § 127, a, footnote 1
,. (II.)
§ 128, a, footnote 1, .
¦ (ID
John, § 147, 6, .
• (ID
Type-
PL II. § 73, c, .
. (I.)
III. § 105, d, .
¦ (ID
Heb. § 115, d,
• (ID
§ 116, c, footnote 6, .
. (II.)
Unity of believers —
John, § 156, a, .
Unity of Christ with God-
John, § 143, d, .
Vision of God —
Gosp. § 34, 6,
PL § 99, 6, .
Heb. § 126, d,
Rev. § 132, d,
John, § 144, a,
§ 146, 5, c,
§ 157, d, .
Whoredom —
Acts, § 43, c,
(II.) (ID
(I.)
(II.)
(ID (ID
(II.)
(ID
(II.)
(I-)
43&

INDEX.

Whoredom — con tinned.

,, VOL.

i PL II. § 95, a, .

(II-)

Wisdom —

Jas. § 52, 5, footnote 2, .

(I-)

§ 56, ri,; . . , .

(L)

PL III. § 102,

(ID

(Comp. II. § 92, 6, footnote 8)

(ID

Woman and Man. See Man.

Word of God (especially as a

means of grace) —

Gosp. § 18, c,

• (I-)

§21, c, . . .

(I-)

Acts, § 40, 5, c, .

(I.)

Pet. § 46, a, c,

(I.)

Jas. § 52,

(I-)

PL I. § 61, 5,

(I.)

§ 62, c,d, .

(I-)

II. § 89, a,

(II.)

III. § 101, d, .

(IL)

IV. § 107, a, .

(H.)

Heb. '§ 116, 6,

(IL)

Pet. II. § 128, 6, footnote 4,

(II.)

Rev. § 135, d,

(ID

Gosp. II. § 139, 6, foot

note 2, . . . .
(II.)
John, § 143, a, footnote 1,
(ID
John, § 150, c, .
(II.)
Works —
Jas. § 53,
(L)
PL II. § 66, 5, .
(L)
§ 82, c, . . .
(I-)
« § 98, 6, . . .
(ID
III. § 101, 5, .
(II.)
IV. § 108, d, footnote 10),
(II.)
Rev. § 135, a,
(II.)
World (xitfio;) —
Pet. § 46, 6, footnote 3,
• (L)
Jas. § 55, a, .
(L)
PL II. § 67, a, .
. (I.)
III. § 100, a, .
(II.)
IV. § 110, c, .
• (HO
World — continued.
Pet. II. § 128, b, footnote 2, .
Gosp. II. § 138, c, footnote 8,
John, § 153, a, d,.
§ 156, c, d,
World, Age of —
PL II. § 67, a, .
III. § 100, a, .
IV. § 110, a, .
Heb. § 117, c,
Gosp. II. § 138, c, footnote 8
World, Destruction of (trans
formation of world)
Gosp. § 33, c,
PL II. § 99, 6, .
Heb. § 126, 6,
Pet. II. § 129, 6, d,
Rev. § 132, 6, c, .
Gosp. II. § 138, c, footnote 8,
John, § 157, d, footnote 9,
World, End of—
PL II. § 99, d, .
III. § 103, 6, .
Heb. § 120, d,
Worship of God —
PL II. § 73, c, .
Heb. § 123, d,
Rev. § 130, c, footnote 4,
§ 132, c, footnote 4,
Worship of Idols —
PL II. § 69, c,
§ 70, c, . .
III. § 100, 6, .
Wrath of God-
PL II. § 66, ri, .
§ 70, ri, .
III. § 100, 6, .
John, § 157, c, footnote 8,
Wrath of Man —
Jas. § 56, c, . .
(ID
(II.)(II.)
(ID (I.)
(IL) (IL)
(ID (II.)
(I.)
(ID
(ID(ID(II.)
.(ID (II.) (II.)(II.)(II.) (L)
(II.)(ID(II.) (I.)
(I.)
(II.) (I.)
(I.)
(ID
(II.) <I>
INDEX OF TEXTS.

Matthew.

CHAP.i. 22, 23,
iv. •>, .
iv. 3-7,
iv. S-10,
iv. 11,
v. 3, 4, 6,
v. 5, .
v. 8, 9,
v. 9, .
v. 10,
v. 16,
v. 17,
v. 17, 18,
v. 19,
». 20-47,
v. 22,
v. 23, 24,
v. 29, 30, I
v. 37,
v. 40-42, 44
v. 44, 45,
v. 45,
v. 45, 48,
vi. 1 ff.,
vi. 10,
vi. 11,
vi. 12,
vi. 13,
vi. 21,
vi. 24,
vi. 25-33,
vi. 33,
vii. 1-5,
vii. 7-11,
vii. 12,
vii. 13, 14,
vii. 22, 23,
vii. 24,
vii. 24, 25,
viii. 11,
viii. 11, 12
viii. 12,
«iii. 17,
viii. 22,
viii. 28, 29.

PAGE
Vol. II. 299
II. 299
I. 85
I. 69, 89
II. 336
I. 97, 127
I. 153
I. 155
I. 116
I. 96, 127
I. 98
I. 98, 109
I. 108, 112
I. 108, 145
I. 108 f.
I. 157
I. 110, 116
118, 134, 157
I. 104
-47, I. 115 f.
I. 101, 115
I. 94, 96
I. 98, 113
I. 119
I. 63 f., 92
I. 94
1. 100 f., 135
I. 104, 135
I. 119, 146
1. 117 f., 143
I. 94, 118
I. 107, 117
I. 116
I. 93 f.
I. 114
I. 134
II. 289
I. 96
I. 140
I. 154 f.
I. 129
I. 147, 158
II. 287
I. 128
I. 105 f.

Matthew— continued.
CHAP.viii. 31, 32,
ix. 2,
ix. 37, 38, .
x. 5, 6,

x. 18,
x. 20,
x. 23,
x. 26, 27,
x. 28,
x. 29, 30,

PAGE
I. 105
I. 147
I. 139
II. 290
I. 138
I. 98
II. 301
I. 69, 139
I. 156 f.
I. 94

x. 32, 33, 1.144,146,152
x. 37, 39, . I. 118
x. 38, . I. 134
x. 40, . I. 76, 86
x. 41, 42, . I. 145
xi. 3-5, . I. 65
xi. 5, . I. 63, 65, 84
xi. 6, . I. 66, 68
xi. 10,. . I. 76,382
xi. 11, . I. 68
xi. 13, . I. 66
xi. 16, 17, . I. 128
xi. IS, 19, . I. 75 f.
xi. 19, . I. 132
xi. 25, . I. 127 f., 132
xi. 27, . I. 78, 81, 93
xi. 28, . I. 97, 127
xi. 28-30, . I. 99
xii. 3-5, 8, I. 110
xii. 26, 27, I. 103, 105
xii. 28, . I. 65, 84
xii. 28, 29, I. 106
xii. 31, 32, I. 76, 100
xii. 33-37, I. 147
xii. 39, 40, I. 90
xii. 43, 45, I. 104 f.
xii. 50, . I. 98, 107
xiii. 3-9, . I. 68, 127 f.
xiii. 24-30, 1.70,141,152

xiii. 25, 28
xiii. 31-33,
xiii. 41,
xiii. 42, 50,
xiii. 44-46

II. 304
I. 69, 149
II. 289
II. 303
I. 69, 117

xiii. 47,48,1.70,139,141 439

Matthew— continued.

CHAP, xv. 11-20,
xv. 21, 29,
xv. 24,
xvi. 13,
xvi. 17,
xvi. 18,
xvi. 18, 19,
xvi. 27,
xvii. 25-27
xvii. 27,
xviii. 3, 4,
xviii. 6, 7,
xviii. 10,
xviii. 15-18
xviii. 19, 20,
xviii. 23-27
xviii. 28.-35
xix. 10-12,
xix. 17,
xix. 27,

PAGE
II. 289
II. 290
I. 128
I. 74
I. 122, 132
I. 141, 156
I. 139 f., 191
II. 289
I. 82
II. 298
I. 127
I. 104, 157
II. 304
I. 140 f.
1.91,111,14* I. 100
I. 101, 137
I. 118
I. 98
II. 293

xix. 28, I. 138, 145, 154,
II. 302
xx. 1-7, I. 126, 129, 144

xx. 8-16,
xx. 25-27, .
xxi. 37,
xxi. 43,
xxii. 1-14,
xxii. 11-13,
xxii.. 14,
xxii. 36-40,
xxiii. 2-4, .
xxiii. 7-10,
xxiii. 21, 23,
xxiii. 32-36,
xxiii. 34, .
xxiii. 37, .
xxiiii 38, .
xxiii. 39, .
xxiv. 5-8, .
xxiv. 11, 12,
xxiv. 15-33,
xxiv. 20, .
xxiv. 22, .

I. 1.45
I. 116, 141
I. 82, 97
I. 129
I. 129
:. 107, 136, 152
I. 137
I. 113f.
I. 107 f.
I. 116, 141
I. 110
I. 150
I. 138
I. 126
I. 151
I. 89, 154
I. 149 f.
II. 301
I. 150 f.
I. 110
I. 121, 137

440

INDEX OF TEXTS.

Matthew — continued.
CHAP. PAGE
xxiv. 26-28, I. 149
xxiv. 30, . II. 301
xxiv. 31, . I. 137, 152 f.
xxiv. 35, . I. 85
xxiv. 36, . II. 297
xxiv. 37-41, I. 151
xxiv. 42-44, I. 135
xxiv. 46, 47, I. 145
xxv. 1-30, . I. 135 f.
xxv. 12, . I, 137, 147
xxv. 29, . I. 136
xxv. 31-46, I. 115, 152,
II. 291, 302
xxv. 34, . I. 137, 153
xxv. 41, . I. 106, 158
xxv. 42-45, I. 136
xxviii. 9, 17, 18, 20, II. 298
xxviii. 16-18, II. 287, 299
xxviii. 19, . I. 139 f..
II. 290, 309
xxviii. 20, . II. 289

Mark.

i. 1,
i. 4,
i. 10,
i. 13,
i. 15,
L 17,
i. 24, 34, 39
ii. 17,
ii. 19, 20,
ii. 21, 22,
ii. 27, 28,
iii. 14,
iv. 11,
iv. 11, 12,
iv. 15,
iv. 19,
iv. 20,
iv. 21,
iv. 26-29,
v. 9, .
v. 30,
vi. 13,
vii. 1-13,
vii. 15,
vii. 24,
vii. 27,
viii. 29, 30,
viii. 31, 32,

II. 284
I. 187
II. 298
II. 284
63, 96, 131
I. 139, 151
II. 285
I. 96, 126
I. 66, 111
I. 112
I. 75
I. 69, 138
I. 69, 130
I. 133
II. 304
II. 302
I. 127, 130
I. 93
I. 69, 134
I. 105
II. 298
I. 263
I. 108
I. 112
II. 289
II. 289
I. 66, 83
I. 90

viii. 33, I. 103f., 117, 151
viii. 36, 37, 1.101,119,124
viii. 38, I. 77 f., 91, 153
ix. 1, . . I. 148, 153
ix. 2, . . II. 299
ix. 12,13, 1.66,77, 11.286
ix. 17, . II. 304
ix. 33-37, . I. 116 f.

Make — continued.
CHAP. PAGE
ix. 38-40, . I. 131
x. 2-9, . I. 109
x. 14, 15, . I. 68, 127
x. 21-25, . I. 118
x. 27, . I. 133
x. 30, 31, . I. 145, 147,
II. 301 f.
x. 37, . I. 154
x. 40, . I. 145
x. 45, I. 75, 101, 117
xi. 12-14, . I. 150
xi. 28-33, . I. 66
xii. 6, . I. 82
xii. 14-17, . I. 90
xii. 24-27, . I. 154
xii. 25, . I. 90, 92
xii. 35-37, . I. 86, 88 f.
xii. 41-44, . I. 115
xiii. 2, . I. Ill, 151
xiii. 9-13, . II. 301
xiii. 10, 1. 139, II. 290, 301
xiii. 19, 20, II. 301
xiii. 20, 22, 1. 137, 149, 156
xiii. 32, 1.79, 82, 86, 148 f.
xiv. 12, I. 110, II. 288
xiv. 21, . I. 77, 158
xiv. 24, I. 102, 112, 122
xiv. 25, . I. 154
xiv. 27, . I. 382
xiv. 35, 36, I. 86, 102
xiv. 38, I. 104, 123, 135
xiv. 58, I. 112, II. 288
xiv. 61, . I. 80, 83
xiv. 62, 1.77, 82 f., 91
Luke.
i. 35, . . II. 300
ii. 21-24, . II. 293
ii. 40, 52, . II. 297
iii. 21, 22, . II. 298
iii. 23, 38, . II. 300
iv. 25-27, . I. 129
iv. 39, . II. 304
v. 39, I. 112, II. 293
vi. 20-25, . II. 294
vi. 35, . II. 308
vii. 41, 43, 47, I. 100
x. 8, . II. 293
x. 18, 19, . I. 103, 105f.
x. 20, . I. 104f., 138
x. 29-37, . I. 115
x. 38-42, I. 96, II. 305
xi. 13, . II. 309
xi. 33-36, . I. 93, 128
xi. 41, . II. 294
xii. 5, . II. 309
xii. 10-12, . II. 309
xii. 15-21, . I. 118
xii. 32, I. 71, 137, 151

Lu kb — continued.
CHAP. PAOE
xii. 33, . II. 294
xii. 37, . I. 144
xii. 58, 59, I. 100
xiii. 1-5, . I. 147
xiii. 6-9, . I. 150
xiii. 11, 13, 16, I. 104,
II. 304
xiii. 30, . II. 292
xiv. 7-11, . I. 116, 145
xiv. 12-14, I. 115, 146
xiv. 14, . II. 309.
xiv. 16-24, 1. 126, 129, 154
xiv. 22, . II. 292
xiv. 28-33, I. 134
xiv. 34, 35, I. 136
xv. 4-10, . I. 97, 126
xv. 11-32, . I. 100
xv. 24, 32, . I. 128
xvi. 1-9, I. 118, II. 294
xvi. 8, . I. 93
xvi. 15, I. 116, II. 305
xvi. 16, 17, II. 293
xvi. 19-31, I. 118, 156
xvi. 25, 26, II. 294
xvii. 1-4, 1. 135, 142, 157
xvii. 7-10, 1. 144, II. 305
xvii. 20, 21, I. 67, 69
xvii. 31, 32, II. 294
xviii. 2-8, 1. 149, 152, 154
xviii. 10-14, I. 116, 128,
II. 305
xix. 10, . I. 76, 99, 126
xix. 32, . II. 298
xx. 35, 36, . II. 308 f.
xxi. 12-28, . II. 301 f.
xxi. 36, . II. 309
xxii. 16, 30, I. 154
xxii. 19, 20, II. 305
xxii. 66, 70, I. 80
xxiii. 43, I. 156, II. 309
xxiii. 56, . II. 293
xxiv. 26, 39, 42, 43, 51,
II. 299
John.

1-4,

II. 341 f.

4, • .

II. 850, 353

5, . .

II. 353

10-12, .

II. 367

11, . .

II. 391 f.

12, 13, .

II. 375 f.

14,.

II. 339, 345

15, 30, .

II. 333

17,. .

II. 390

17,18, .

II. 354

18,. .

II. 339

29,. .

II. 359

32, 33, .

II. 346, 366

33,.

II. 409

42, 44, 46,

II. 399

INDEX OF TEXTS.

441

John — continued.

CHAP.i. 52, .
ii. 4, .
ii. 11,
ii. 21,
ii. 22,
iii. 3, 5,
iii. 3, 7,
iii. 5, .
iii. 11-13,
iii. 13,
iii. 14,15, II
iii. 15,
iii. 15, 16,
iii. 16,
iii. 16, 17,
iii. 17,
iii. 18,
iii. 18-20,
iii 20, 21,
iii. 21,
iii. 22,
iii. 27,
iii. 31,
iii. 32,
iii. 34,
iii. 36,
iv. 2, .
iv. 10, 14,
iv. 21, 23,
iv. 22,
iv. 23, 24,
iv. 34,
iv. 37, 38,
v. 17,

PAGE
II. 336, 346
II. 336
II. 340
II. 344
II. 408
II. 347
II. 375
II. 409, 412
II. 386
II. 332, 335
!. 335, 361, 363
II. 350
II. 361
II. 393
II. 333
II. 396
II. 419
II. 396, 415
II. 392
II. 355, 390
II. 412
II. 400
II. 333, 386
II. 366 f.
II. 346, 405
II. 419
II. 412
II. 352, 367
II. 389
II. 385, 391
II. 356
II. 336
II. 401
II. 389

John — continued.

v. 19, 20 (30), II. 327, 330, 336
v. 21-29, . II. 327 f.
v. 21 (24, 25, 27), II. 396
v. 22 (24, 27, 29), II. 418 f.
v. 24, . II. 348, 358
v. 26, . II. 330
v. 27, . II. 334 f.
v. 28, 29, . II. 418 f.
v. 29, . II. 384, 419
v. 30, . II. 419
v. 31, 32, . II. 366
v. 34-40, . II. 386
v. 36, 37, . IL 366
v. 38, . II. 392
v. 39, 42, . II. 390, 392
v. 40 (42, 44), II. 395
v. 45, 46, . II. 418
vi. 26, 27, . II. 328, 352
vi. 29, . II. 378
vi. 33-58, . II. 334, 351
vi. 35, . II. 351
vi. 37, 40, . II. 399
vi. 38, 40, . II. 334
vi. 39, 40, 44, 54, II. 348, 418

chap.vi. 44,
vi. 44, 45,
vi. 46,
vi. 48,
vi. 50 f., 57
vi. 51,
vi. 51-56, II
vi. 55,
vi. 56, 57,
vi. 57,
vi. 58,
vi. 60, 65,
vi. 62

PAGE
II. 415
II. 399
II. 332
II. 351
., II. 367
II. 351, 360
361,367,412 II. 360 f.
II. 330, 369
II. 350
II. 361
II. 400
II. 334 f.

vi. 63, II. 344 f., 352, 409
vi. 64, 66, . II. 399
vi. 68, . II. 352
vi. 69, . II. 365
vi. 70, . II. .396 f.
vii. 8, . II. 336
vii. 17, . II. 390
viL 19, 22 f., II. 388 f.
vii. 29, . II. 332, 334
viL 34, . II. 420
vii. 37, . II. 366 f.
vii. 37, 38, II. 352
vii. 38, 39, II. 409
vii. 39, II. 340, 405, 407

viii. 12,
viii. 13,
viii. 15,
viii. 18,
viii. 19,
viii. 21,
viii. 21, 24,
viii. 23,
viii. 28,
viii. 29,
viii. 31,
viii. 32, 34,
viii. 35,
viii. 37, 39,
viii. 38,
viii. 38-44,
viii. 40,
viii. 42,

viii. 42, 47,
viii. 43, 47,
viii. 44,
viii. 50,
viii. 51,
viiL 56,
viii. 58, 59,
ix. 22, 38,
ix. 35-38,
ix. 39, 41,
x. 1-15,
x. 8, .
x. 9, 10,
x. 11, 12, 14,
14,

II. 353
II. 366
II. 345
II. 329, 366
II. 356
II. 420
II. 358
II. 333, 397
II. 335, 415
II. 336
II. 369
II. 355
II. 391
II. 392
II. 352
II. 376, 394
II. 334
II. 333 f., 392

36,

II. 390
II. 366, 395
II. 394
II. 418 f.
II. 377
II. 386
II. 332 f.
II. 388
II. 364
II. 396
II. 412
II. 385, 392
II. 362
II. 360
II. 392

John — continued.
CHAP. pAQIt
x- 15, . II. 332
x. 16, II. 392, 412, 415
x. 17, 18, II. 336, 362, 402
x. 26, 27, . II. 392
x. 28-30, . II. 330 f.
x. 34, 35, . II. 388
x. 36, . II. 327, 346
x. 38, . II. 330, 365
xi. 4, . II. 344, 362
xi. 6, . II. 336
xi. 9, . II. 417
xi. 24-26, . II. 418
xi. 25, . II. 350
xi. 25, 26, . II. 348
xi. 33, . II. 345
xi. 41, 42, . II. 330
xi. 50-52, . II. 360
xi. 51, . II. 389
xi. 52, II. 392, 401, 415
xii. 16, . II. 340
xii. 22-24, . II. 391
xii. 23, . II. 335
xii. 24, . II. 401
xii. 25, 26, II. 384, 420
xii. 27, . II. 337
xii. 28, . II. 362
xii. 31, . II. 398, 419
xii. 32, II. 391, 401, 415
xii. 34, I. 74, II. 335
xii. 35, . II. 397
xii. 35, 36, . II. 353
xii. 36, . II. 364, 368
xii. 37, 38, II. 395
xii. 39, 40, II. 395
xii. 41, II. 338, 342, 385
xii. 45, . II. 326, 331
xii. 47, . II. 396
xii. 47, 48, II. 366 f.
xii. 48, . II. 418 f.
xii. 49, 50, II. 336, 352
xiii. 1, . II. 400
xiii. 3, . II. 329
xiii. 10, . II. 412
xiii. 14, 15, II. 357
xiii. 19, . II. 386
xiii. 21, . II. 345
xiii. 31, 32, II. 335, 337
xiii. 33, . II. 420
xiii. 34, 35, II. 378, 389, 413
xiv. 1, 2, . II. 363
xiv. 2, 3, II. 416 f., 420
xiv. 6, . II. 350, 354
xiv. 7-10, . II. 331
xiv. 10, 11, II. 329 f.
xiv. 12, . II. 401
xiv. 13, 14, II. 403
xiv. 15, 16, 17, II. 405 f.
xiv. 17, . II. 407, 409

442

INDEX OF TEXTS.

John — continued'.
CHAP. PAGE
xiv. 18', 19, . II. 401 f.
xiv. 19, 20, II. 330, 368, 402
xiv. 21, . II. 383, 402
xiv. 23, . II. 403
xiv. 26, II. 405 f., 408 f.
xiv. 27, . II. 337, 409
xiv. 28, . II. 337
xiv. 29, . II. 363
xiv. 30, 31,. II. 397

xv. 1,
xv. 1, 5,
xv. 2 (6),
xv. 3,
xv. 4,
xv. 4, 5,
xv. 6,
xv. 7,
xv. 7, 8,
xv. 8,
xv. 10,
xv. 11,
xv. 12 (17),
xv. 13,
xv. 15,
xv. 16,

II. 412
II. 368
II. 399
II. 352
II. 369, 383
. II. 369 f.
II. 369,-382, -419
II. 369 f.
II. 403
II. 401
II. 336
II. 337, 411
II. 357, 413
II. 362
II. 401
II. 403

xv. 19, II. 39.7, 400, 414

xv. 19-21,
xv. 22-25, .
xv. 26,
xv. 26, 27, .
xvi. 7,
xvi. 8-11, .
xvi. 10, 11,
xvi. 12,
xvi. 13-15,
xvi. 15, . .
xvi. 16-22,
xvi. 23, 24,
xvi. 25,
xvi. 26, 27,
xvi. 28,
xvi. 32,
xvi. 33,
xvii. 1-3, .
xvii. .4, 5, .
xvii. 5,
xvii. 6,
xvii. 6, 9,
xvii. 8,
xvii. 9,

II. 414
II. 395 f.
II. 406 f.
II. 366, 410
II. 405 f.
II. 409
II. 397
II. 408
II. 406 ff.
II. 329
II. 401 f.
II. 403
II. 408
II. 404
II. 334
II. 329
. II. 397, 409
II. 349 f.
II. 337
II. 332 f., 336
. . II. 400 f.
. II. 392, 399
. II. 364 f.
II. 413
xvii. 10, II. 329, 344, 362
xvii. 11, . II. 355, 411

xvii. 11, 12,
xvii. 12,
xvii. 13,
xvii. 14, 16,
xvii. 15,
xvii. 17,
xvii. 18, ,

II. 401
II. 397
II. 337, 411
II. 397
II. 398
II. 355, 401
II. 401

John — continued.

chap. xvii. 19, . II.
xvii. 20-23,
xvii. 21,
xvii. 21, 22,
xvii. 21, 23, II.
xvii. 22, .
xvii. 23, .
xvii. 24,
xvii. 25,
xvii. 25, 26,
xviii. 37, . II.
xix. 35^ 37, II.
xix. 36,
xx. 9, 17, 19 f.,

II.

xx. 17,
xx. 21-23
xx. 28,
xx. 29,
xx. 31, II. 338
xxi. 15^17,
xxi. 18-23,

PAGE
360, 401
II. 411
II. 371 f.
II. 330
398, 415
II. 401
II. 372
II. 420
II. 355 f.
II. 370
388, 390
366, 410
II. 359
26, 30,
II. 402
II. 327
II. 404 f.
337, 340
II. 410
348, 350
II. 411
II. 416

Acts.

i. 3, 9,
i. 6, .
i. 7, . .
i. 21-26, .
ii. 4-11, .
ii. 17,
ii. 20, 21, .
ii. 24-32, .
ii. 27,
ii. 33, I.
ii. 33-35. .
ii. 36, I.
ii. 38, I.
ii. 39, I.
ii. 40,
ii. 42,
iii. 13-15, .
iii. 14,
iii. 15,
iii. 16,
iii. 17,
iii. 18, 19,
iii. 19-21, .
iii. 22,
iii. 23,
iii. 24,
iii. 25,
iii. 26, I.
iv. 10, 30, .
iv. 27, 30, .
v. 3-10, .
v. 31, I,
v. 32, I,
vi. 1-6, I.
vi. 15,

II. 299
I. 194
II. 297
I. 192
II. 310
I. 181
I. 180
I. 178 f.
I. 175
179, 182, 188
I. 179
180, 184, 187
182 f., 186 f.
180, 193, 197
I. 185, 187
I. 188
I. 183
I. 175
I. 178, 185
I. 184
I. 188, 193
I. 176 f., 187
I. 181, 194
I. 175
I. 194
I. 173, 181
I. 193, 197
180, 183, 192
.1. 178, 182
I. 175
I. 161, 190
185, 192,, 194
1.79 f., 182 f.
. 188 f., 190 f.
IL 303

Acts — continued.

I

CBAP.vii. 2-53
vii. 52,
vii. 59,
x. 30-35, 44
x. 36
x. 38
x. 40, 41,
x. 42,
x. 43,
xi. 20-26
xi. 30,
xii. 15,
xiii. 23, 29,
xiii. 33,
xiii. 38, 39..
xiv. 15,
xiv. 16,
xiv. 17,
xiv. 23,
xv. 1-21,
xv. 11,
xv. 21,
xv. 23,
xv. 23, 28,
xvi. 3,
xvi. 4,
xvi. 31,
xvii. 22-31.
xvii. 26,
xvii. 26, 27
xvii. 29,
xxi. 21, 24,
xxi. 25,
xxiv. 15,

PAGE
I. 160, 195 f.
I. 175
II. 309
-48, I. 198 f.
180, 187, 193
I. 175
I. 178
181, 185, 192
I. 182, 184
I. 180, 199
I. 189
II. 304
I. 403 f.
I. 400
II. 305
I. 355
I. 357
I. 353
191, II. 35
I. 201 f.
I. 180, 184 f.
I. 202
I. 201
I. 190
I. 486
189, 201
I. 293
I. 293
I. 333
I. 352
I. 35S
I. 485 f.
I. 201
II. 309

I.

Romans.
i. 1, . . II. 12
i.2, . . I. 376
i. 3, . I. 343, 399, 405 f.
i. 4, I. 399, 402, 408, 436
i. 5, . I. 391, II. 12
i. 7, . . II. 2
i. 11, . . II. 11
i. 16, . . II. 8, 19
i. 16, 17, . II. 53 f.
i. 17, . . II. 10
i. 18, . . I. 353, 355
i. 19-21, . I. 352 f.
i. 20, 21, . I. 347, 349
i. 21-24, . I. 354 ff.
i. 21-28, . I. 361 f.
i. 23, . . , I. 897
i. 25, . . I. 319, 355
i. 28, . I. 347 f., 353, 356
i. 32, . . I. 353, 356
ii. 1, 2, . I. 321, 326
ii. 1-6, . I. 866 f.
ii- 3, 5, 8, . I. 330
ii. 4, . . II. 4, 25

INDEX OF TEXTS.

443

Romans— continued.

CHAP.
ii. 5, 6,
ii. 7 -10,
ii. 8, .
ii. 9, .
ii. 11,
ii. 12, 1. 330
ii. 13,
ii. 14,
ii. 14, 15,
ii. 15,
ii. 16,
ii. 17,
ii. IS, 20,
ii. 21-23,
ii. 25,
ii. 25-29,
ii. 26, 27,
iL 27,
iL 28, 29,
iii. 1, 2,
iii. 3-5,
iii. 4, 5,
iii. 5, 6,
iii 9,
iiL 10-19,
iiL 19, 20,
iii. 19, 21,
iii. 21,
iiL 23,
iii. 24-26,
iii. 25,
iii. 27,
iii. 27, 28,
iii. 29, 30,
iii. 31,
iv. 1, .
iv. 2, .
iv. 3, .
iv. 4, 5,
iv. 5-8, 11,
iv. 9-13,
iv. 13, 14,
iv. 13-16, ,
iv. 15,
iv. 16, 17,

PAGE
I. 321 f.
I. 353
I. 319
I. 367
I. 321
f., 352 f., 367
I. 321, 325
I. 319, 356
I. 352 f.
I. 349
II. 65
I. 363, 367
I. 364
I. 326
II. 23
I. 367
I. 355
I. 364
I. 366
I. 362 f., 373
I. 375
I. 320 f.
I. 321 f.
I. 363, II. 17
I. 326 f., 366
, I. 329, 371
, I. 366, 376
I. 438, II. 10
I. 326
. I. 425-428I. 425 f.
I. 443, II. 37
I. 324
II. 17 f.
, I. 366, 441

I,III
I.
II.
II.
I. 373 f.
I. 236, 369
II. 20 f.

343324 441443439 20
62

iv. 18-20, 24, 25, I. 444
iv. 23, 24, . I. 378
iv. 25, . I. 437 f.
v. 1, . . I. 430
v. 3, 4, . I. 479
v. 5, . . I. 450
v. 5-11, I. 448, II. 52 f.
v. 8, . . I. 400, 421
v. 9, . I. 426, 430, 437
v. 10, I. 400, II. 59
v. 10, 11, . I. 429 f.
v. 12, . I. 333-335
v. 13, 14, I. 328, 330, 336
v. 14, I. 354, 378, 409
v. 15, . I. 389

P.omans— con<tn«eri.
CHAP. page
v. 15-19, I. 335, 430, 439
v. 17, . II. 68
v. 17, 18, 21, I. 322
v. 18, 19, . I. 433, II. 8

v. 19
v. 20,
vi. 1-3,
vi. 3, .
vi. 4, .
vi. 5, .
vi. 6, .
vi. 7, .
vi. 8-1Q,
vi. 9, .
vi. 10,
vi. 11,
vi. 12,
vi. 12, 13, 14,
vi. 13, 17, 20,
vi. 14, 15

I. 333, 421
I. 370
I. 454 f.
I. 459
I. 400 f., 404
I. 354. 435
L 350
I. 465
II. 56
I. 407
I. 433
I. 462
I. 350
I. 474 f.
I. 327 f.
I. 369, 483

vi. 18, 19, 22, 1. 465, 474

vi. 22, 23,
vii. 1-4, 6,
vii. 5, 7-14,
vii. 7, 8, .
vii. 9, 10, I
vii. 13,
vii. 14,
vii. 14-21, .
vii. 18,
vii. 22, 23,
vii. 24,
vii. 25,
viii. 1,
viii. 1, 2, .
viii. 2, I.
viii. 3,

viii. 4,
viii. 6,
viii. 7,
viii. 7, 8,
viii. 9, 10,
viii. 9-11,
viii. 10, 11,
viii. 12, 13,
viii. 13,

II. 55
I. 483 f.
I. 368 f.
I. 328
371, II. 55
I. 357, 371
I. 344
I. 328 f.
I. 338, 346
I. 348 f.
I. 371
346-349 I. 465
I. 458
I. 456, II. 55
I. 345, 350, 400,
406 f., 413, 431 f.
I. 473, 483
II. 55

I.

I. 428 f.
I. 345
II. 55 f.
I. 456 f.
II. 59 f.
I. 345, 474
I. 331, 350,
II. 55 f.
viii. 14, . I. 452
viii. 15, . I. 449 f.
viii. 16, I. 452 f., 477
viii. 17, I. 402, 478, II. 62
viii. 19, 23, I. 449, II. 61
viii. 19-22, II. 71
viii. 21, 23, II. 60, 69

viii. 23,
viii. 24,
viii. 26, 27,
viii. 28,
viii. 28-30,

I. 425, 451
II. 54
I. 456, 477
II. 2
II. 6

Romans — continued.
CHAP. pAGE
viii. 29,. I. 402, II. 61
viii. 30, I. 466, II. 3, 8
viii. 32, I. 400, 420, 448
viii. 34, I. 430, 436, 439
viii. 38, . II, 56, 105
viii. 38, 39, I. 448
'x. 1, . I. 476
x. 1-3, . II. 23
x. 4 (5), I. 363, 365, 373
x. 5, I. 343, 393, 406
x. 6-12, . II. 23 f.
x. 7, 8, . I. 363
x. 8, . I. 343
x. 11, . II. 2, 5
x. 13, 17, . II. 4
x. 15, 16, 18, II. 3
x. 16, . II. 5
x. 20-22, . II. 4f., 25
x. 23, . II. 4, 7, 61
x. 23, 24, . II. 3, 18
x. 25, 26, . I. 363
x. 27-29, . II. 27
x. 30-32, . II. 24 f.
x. 31, . I. 438
x. 1, . II. 23, 27
x. 3-5, . I. 324, 438
x. 3-13, . II. 25
x. 4, . . I. 372, 482
x. 6, . . I. 415
x. 7, 9, . I. 437
x. 11-14, . I. 444
x. 12, 13, I. 392, II. 18
x. 14, 15, . II. 12
x. 16-21, . II. 25
x. 17, . II. 7
xi. 1-7, . II. 27
xi. 2, . o II. 6, 22
xi. 5, . II. 5
xi. 7-10, . II. 25, 27
xi. 11-15, . II. 27
xi. 12, 15, . II. 26, 64
xi. 16, . I. 363
xi. 16-24, . II. 19, 22
xi. 17, . II. 24
xi. 19, 20, . II. 26
xi. 20-22, . I. 481
xi. 20-32, . II. 28 f.
xi. 25, . II. 27
xi. 28, . I. 363, 429
xi. 28, 29, . II. 2, 22 f.
xi. 28, 30, . II. 26
xi. 29, . I. 375
xi. 32, . II. 3
xi. 36, . II. 74
xii. 1, . I. 489
xii. 2, . I. 348, 475
xii. 3, . II. 36
xii. 3, 4, 6, I. 445, II. 33
xii. 5, I. 459, II. 31
xii. 6, . II. 33

444

INDEX OF TEXTS.

Romans — continued.
CHAP.xii. 7, 8,
xii. 9-16,
xii. 11,
xii. 19,
xiii. 1-7,

xiii. 4,
xiii. 8-10,
xiii. 11, 12,
xiii. 13, 14,
xiii. 14,

page
II. 34 f.
II. 38
I. 473
I. 329
II. 42 f.
I. 329
I. 483, 489,
II. 38
II. 64
I. 474
I. 328, 478

xiv. 1, 2, 22 f., I. 445
xiv. 1-23, . II. 39-41
xiv. 8, 9, . I. 434
xiv. 17, . II. 72
xv. 1, 2, . II. 41
xv. 4. I. 877, 479, II. 66

xv. 5 9,
xv. 8,
xv. 8, 9
xv. 10,
xv. 18, 19, 20,
xvi. 19,
xvi. 26, . I

II. 74
I. 373, 375
II. 18
I. 382
II. 15
II. 93
376, 386

1 Corinthians.
i. 8, 9, . II. 2
i. 9, I. 402, II. 61
i. 12-16, I. 454, II. 12
i. 17, . II. 10 f.
i. 18, . II. 8, 10 f.
i. 20-25, . II. 91 f.
i. 21, I. 352, 354, II. 8
i. 26, . II. 7
i. 26-28, . II. 3, 6 f.
i. 30, I. 424 f., 465 f.
ii. 4, 5, . II. 7 f.
ii. 6, 7, . II. 34, 93
ii. 8, . I. 396
ii. 9, . I. 383, II. 6
ii. 10, 11, . I. 456 f.
ii. 11, . I. 346 f.
ii. 12, . I. 331 f.
ii. 12, 13, . II. 11, 14
ii. 14, . I. 338 f.
ii. 16, . I. 347, 408
iii. 1, 3, . I. 345, 474
iii. 3, 4, . I. 344
iii. 8, 9, . II. 32, 68
iii. 10, II. 12, 15, 32
iii. 11, . II. 32
iii. 13-15, . II. 65
iii. 16, . I. 457
iii. 16, 17, . II. 31
iii. 23, . I. 394, 454
iv. 4, 5, II, 63, 65, 69
iv. 8, . II. 63
iv. 10, . II. 92
iv. 15, 17, . II. 7, 15

1 Cokinthians — conld.
CHAP. PAGE
iv. 17, . I. 478
iv. 20, . IL 72
v. 2, 5, 11, 13, II. 31
v. 4, 5, . II- 15
v. 5, . I. 476
v. 7, . I. 426
v. 10, . I. 355
vi. 1-8, . II. 43
vi. 2, 3, . II. 63
vi. 3, . II. 108 f.
vi. 9-20, . II. 47 f.
vi. 11, . I. 454, 465 f.
vi. 12, 13, . II. 39 f.
vi. 15-20, . I. 489
vi. 16, 17, . I. 457
vi. 19, 20, . I. 464
vi. 20, I. 424, II. 74
vii. 1, 7, 8, II. 50
vii. 2-7, 9, . II. 48 f.
vii. 10-17, . II. 49 f.
vii. 14, I. 464, II. 49
vii. 17-20, . I. 485 f.,
II. 2, 42
vii. 19, . I. 317
vii. 21-23, . II. 43 f.
vii. 23, . I. 424, 464
vii. 25-40, . II. 51 f.
vii. 25, 35, 40, II. 14
vii. 26, 28, II. 64
vii. 29, . II. 64
vii. 31, . II. 71
vii. 34, . I. 475 f.
vii. 39, . II. 49, 56
viii. 1, . II. 37
viii. 3, . II. 6
viii. 4, . I. 355, 360
viii. 5, 6, . I. 360, 394
viii. 6, . I. 415
viii. 7-13, . II. 39 ff.
ix. 1, . II. 13, 15
ix. 2, . II. 15
ix. 9, 10, I. 377, 380, 488
ix. 15-18, . II. 69
ix. 19-22, 1.486f.,II. 41
ix. 23, . II. 66
ix. 24, 25, . II. 68
ix. 24-27, . II. 50
x. 1-4, . I. 467
x. 2, . I. 454
x. 4, 9, . I. 416
x. 6, . I. 378
x. 11, I. 377 f., 386
x. 13, . II. 1
x. 16, 17,1. 469 f., II. 31
x. 18, . I. 343, 365
x. 19, . I. 355, 360
x. 20, 21, . I. 360
x. 23, 30, 31, II. 40
x. 32, . II. 30
xi. 1, . I. 487

1 Corinthians — conld.

CHAP.

PAGE

xi. 3,

I. 394

xi. 3-15, .

II. 44 ff.

xi. 10,

II. 105

xi. 20-22,

I. 471

xi. 23-26,

I. 468-471

xi. 25,

I. 426

xi. 27-30,

1.472

xi. 30,

II. 56, 68

xii. 2,

. I. 355, 360

xii. 3,

I. 455

xii. 4-7, 11

12, 14, 19 f.,

II. 33

xii. 8, 9,

II. 34 f., 93

xii. 11,

I. 457

xii. 13,

. I. 455, 459,

II. 18, 31

xii. 15-18,

21-26, II. 37

xii. 27,

II. 32

xii. 28-30,

II. 33 ff.

xii. 31,

II. 37

xiii. 1-3,

II. 37

xiii. 2,

II. 34 f.

xiii. 3,

II. 68

xiii. 7,

I. 444

xiii. 8-12, II. 37, 71,
xiii. 13, . II. 37
xiv. 2-16, 21-28, II. 33 ±1'.
xiv. 14-16, 19,1.347,476
xiv. 21, . I. 366
xiv. 24,25,29-33, II. 33 ff.
xiv. 34, . I. 066, 488
xiv. 34-36, . II. 46
xv. 2, . I. 481
xv. 3-11, I. 403, II. 16 f.
xv. 10, . I. 481
xv. 11, 17, . I. 436, 447

xv. 18, 19,

II. 57

xv. 20-23,

I. 409, II. 59

xv. 22-24,

II. 70 ff.

xv. 24,

. I. 395, 400

xv. 24, 25,

. II. 65, 108

xv. 24-28,

II. 73

xv. 26-28,

. II. 69 f., 72

xv. 28,

. I. 400, 418

xv. 31,

. I. 478, 480

xv. 32,

. II. 57, 68

xv. 36-50,

II. 60 ff.

xv. 40, 41,

I. 396 f.

xv. 44, 45,

I. 338, 397 f.

xv. 45-47,

I. 410 f.

xv. 47-50,

. I. 336-338

xv. 48, 49,

I. 397

xv. 50-52,

. II. 64, 70

xv. 56,

. I. 330, 369

xv. 58,

II. 69

2 Cokinthians.

i. 4-6,

II. 6, 66

i. 12,

. I. 341, 48J

INDEX OF TEXTS.

445

2 Corinthians — contd.
CHAP. PAGE
i. 14, . II. 69
i. 19, 20, . I. 399
i. 21, . I. 398, 459
i. 22, . I. 451
i. 23, . I. 338
ii. 14, 15, . II. 92
ii. 15, 16, . II. 8
iii. 3, I. 456, II. 12
iii. 5, 6, . II. 11 f.
iii. 6, I. 369, II. 12
iii. 6, 14, . I. 426
iii. 11, 13, 14, I. 372
iii. 13-16, I. 380, II. 26, 28
iii. 17, I. 398, 457, 483
iii. 18, I. 396 f., 478
iv. 3, . II. 8
iv. 4, . I. 332, 396
iv. 6, . II. 92
iv. 10, 11, . I. 463, 478
iv. 13, . I. 445
iv. 16, I. 351, 475 f.
iv. 17, . II. 66
v. 1, . II. 61
v. 1-4, . II. 70
v. 2, 4, 8, . II. 56 f.
v. 4, 5, . II. 59
v. 5, . I. 451
v. 7, . I. 445
v. 10, . II. 65-67
v. 14, 15, I. 421 f., 433
v. 16, . I. 406
v. 17, . I. 463
v. 18-20, . I. 429
v. 20, . II. 11 f.
v. 21, I. 404, 407, 421 f.
vi. 16, . II. 31
vi. 18, . I. 448
vii. 1, I. 340, 475 f.
vii. 10, . II. 66
viii. 1, 5, . I. 481
viii. 9, 1. 389, 405, 415
ix. 6-11, . II. 68
ix. 8, 10, 14, I. 481
x. 3, 4, . I. 343
xi. 2, . . II. 32
xi. 3, . .1. 332, 476
xi. 15, . II. 67
xi. 18, . I. 343
xii. 7, . IL 108
xii. 9, 12, . II. 15
xii. 15, . I. 338
xiii. 4, . I. 407
xiii. 5, . I. 460
xiii. 14, . I. 457

Galatians.

i. 1, .
i. 1, 12,

I. 400 f.
I. 393

Galatians— continued.

i.4, .
i. 6, .
i. 11, 12,
i. 12-ii. 21
i. 15, .
i. 16, . I.
i. 19, .
ii. 3, 4,
ii. 7-9,
ii. 12-14,
ii. 15,
ii. 16,
ii. 19, 20,
ii. 20, I.
ii. 20, 21,
ii. 21, I
iii. 2, 5, I,
iii. 2-9,
iii. 3,
iii. 8,
iii. 10-14,
iii. 11,
iii. 13,
iii. 14,
iii. 16,
iii. 16-21,
iii. 19,
iii. 19, 20,
iii. 19-25,
iii. 21,
iii. 22,
iii. 23,
iii. 27, 28,
iii. 27-29,
iii. 28,
iii. 28, 29,
iv. 1-3,
iv. 3, 9,
iv. 4,
iv. 4, 5,
iv. 5,
iv. 6,
iv.7,iv. 8, .
iv. 9, .
iv. 13, 14,
iv. 19,
iv. 21,
iv. 22-31,
iv. 25, 26,
v. 1, .
v. 3, .
v. 4, .
v. 5, I
v. 5, 6,
v. 6,
v. 7, 8,
v. 11

PAGE
I. 421, 425
I. 3S9, II. 7
I. 278 f.
II. 13
I. 387
342, 399, 414
II. 16
I. 484
II. 12, 15 f.
1. 202 f.
I. 367
I. 442
I. 484
343, 460, 463
I. 444
324, 387, 430
442, 445, 460
II. 21
I. 343, 474
I. 377 f.
I. 423 f.
I. 325, 377
I. 424 f.
I. 460
I. 384, 392
I. 374 f.
I. 365, 372
I. 370
I. 371 f.
, 322, II. 55
I. 327
I. 369, 442 f.
1.459
. 453, II. 20
II. 43
II. 62
I. 373, 482
I. 358, 372
I. 386, 417
[. 412, f., 482
I. 425
I. 449 f., 452, 456
II. 62
I. 352
II. 6, 9
I. 337
I. 457
I. 488
I. 380, 483,
II. 26
II. 19
I. 482
I. 484
I. 387
441, 451, 481
I. 441, 480
I. 458, 461, II. 18
II. 7
I. 419, 486

v. 13, I. 341, 474, 482 f.

Galatians — continued.
CHAP. PAGE
v. 13, 14, . I. 483, 489
v. 16, 17, . I. 473
v. 18, . I. 455, 483
v. 24, . I. 461
vi. 8, . I. 474, II. 55,
67, 72
vi. 14, . I. 461, 463
vi. 15, . II. 18
vi. 16, I. 343, II. 21, 27
vi. 17, . I. 478

Ephesians.

i. 3, i,
i. 4-6,
i. 7, .
i. 8, 9,
i. 9, 10,
' 10, II.
11-14,17,17-19, 20, .
21, .
i. 22, .
i. 23, .
ii. 1, 5, 6,
ii. 2, .
ii. 2, 3,
ii. 6, .
ii. 8, 9,
ii. 10,
ii. 11,
ii. 12,
ii. 12, 13,
ii. 14-17,
ii. 18,
ii. 19,
ii. 20-22,
iii. 3-5,
iii. 5, .
iii. 6, .
iii. 9, 10,
iii. 9, 11,
iii. 12,
iii. 15,
iii. 16, 17,

II. 97 f.
II. 90
II. 81
II. 94
II. 79
99, 105 f., 109
II. 114 f.
. II. 103, 105
II. 95
. II. 102, 111
II. 100, 106 f.
II. 112
II. 104, 113 f.
II. 110
II. 107 f.
II. 78 f.
II. Ill
. II. 79, 83
II. 87
II. 118
II. 78 f., 110
II. 115
II. 86, 114 ff.
. II. Ill, 121
II. 115
II. 119 f.
II. 79
II. 119
II. 114
. II. 94, 107
II. 97 f.
II. Ill
. II. 106, 110
I. 349, II. 77,

iii. 19, II. 95, 103, 113
iv. 1, . . IL 90
iv. 2, . . II. 121
iv. 3-6, . II. 119
iv. 5, . . II. 83 f.
iv. 6, . . II. 114
iv. 7-11, . II. 120
iv. 8, . . II. 109
iv. 8, 9, II. 100
iv. 10, . II. 100, 102
iv. 12-16, II. 112 f., 120
iv. 13-16, . II. 85

446

INDEX OF TEXTS.

Ewiesians — continued.

Colossians.

1 Thessalonians — conld.

GHAP. PAGE

GHAP. PAGE

CHAP.

PAGE

iv. 17-19, . II. 78, 110

i. 4, 5, . II. 88, ,121

v. 4, 5,

I. 297

iv. 21, 22, . . II. 76

i. 12, . . II. Ill

v. 5-8,

I. 301 f.

iv. 23, . II. 77, 86

i. 13, . . II. 108, 111

v. 9, .

. I. 296, 298

iv. 24, . , II. 110

i. 13, 14, . II. 104, 109

v. 10, .

. I. 298, 314

iv. 25, 29, 31, IL 122 f.

i. 14, . . II. 81

v. 18, 22, 23,- 1.300

iv. 27, . II. 107, 109

i. 15-17, .11. 98, f., 104

v. 19-21,

I. 304

iv..30, , . II. 81, 87 f.

i. 16, . . II. 106

v. 23, 24,

I. 303

v. 2, II. 81 f„ 117, 121 f.

i. 18, .11. 89, 102 ff., 112

v. 5, 12, . II. 78

i. 19, . . II. 103 f.

2 Thessalonians.

v. 5, 7, 11, 18, II. 122

i. 20, . II. 99, 106 f., 109

v. 8-16, . II. 96
i. 20, 21, 22, . II. 80 ff.
i. 1, .
I. 298
v. 11-16, . II. 122
i. 22, . . II. 102
i. 6, 7,
. I. 312 f., 322
v. 14, . I. 382
i. 24, . . II. 86, 112
i. 8, .
. I. 298, 312 f.
v. 19, . II. 123
i. 25-27, . II. 94 f.
i. 9, 10,
I. 312 f.
v. 22-33, II. 112 f., 123 f.
i. 28, . . II. 120
i. 11, . I.
296, 298, 300
v. 25, 26, . II. 84
ii. 2, . . II. 105, 121
i. 12, .
I. 294, 298 f.
v. 32, . I. 380
ii. 2, 3, 8, . II. 94
ii. 1, .
. I. 312, 314
vi. 1-9, . II. 124
ii. 9, . . II. 103 f.
ii. 2, 3,
I. 304 f.
vi. 2, . II. 118
ii. 11, 12, . II. 117 f.
ii. 3-12,
I. 306-311
vi. 5, . . II. 77
ii. 12, 13, . IL 110
ii. 3, .
I. 350
vi. 11-13, 16, II. 108 f.,
ii. 14, . .11. 80 f., 116
ii. 11, 12,
I. 297 f.
110
ii. 15, . II. 108
ii. 13,
I. 296 f., 298
vi. 17, -. II. 90
ii. 16, 17, 20, II. 117
ii. 13, 14,
I. 295 f.
ii. 18, 23, . II. 77, 106
iii. 1, 2,
I. 306
ii. 19, . II. 113
iii. 2-5, I.
296 f., 802 f.
Philippians.
ii. 20, II. 78, 111, 116
iii. 14, 15,
II. 31
iii. 1-5, . II. Ill
iii. 16,
I. 302
i. 8, 21, . II. 85
iii. 3, 4, . II. 88
i. 9,, . . II. 96
iii. 5, . . II. 78
1 TlMOTHV.
i. 19, 20, 28, II. 89
iii. 9, 10, . II. 87, 110
i. 21, 23, . II. 89
iii. 11, . II. 116
i. 1, .
II. 132
i. 27, . I. 445, II. 119
iii. 14, 15, . II. 121
i. 3, 4,
II. 127 f.
i. 29, . . II. 90
iii. 15, . II. 90, 119
i. 4, .
II. 134
ii. 2, . -. II. 119, 121
iii. 16, . II. 123
i. 5, 6,
II. 127 f.
ii. 3, 4, . II. 121
iii. 18-25, . 11.123 f.
i. 8-11,
II. 127
ii. 5-9, . II. 104
iii. 22, . II. 77
i. 12-16,
. II. 133, 139
ii. 6-8, . II. 100 ff.
iv. 5, 6, . II. 122
i. 17,
II. 148
ii. 9-11, . II. 102 f.
ii. 1, 2,
II. 146
ii. 10, . II. 107, 109
1 Thessalonians.
ii. 4, .
II. 139
ii. 12, 13, . II. 88
ii. 5, .
II. 147
ii. 15, 16, II. 95 f., 110
i. 1, . . I. 298
ii. 6, .
II. 133
iii. 2, 3, . IL, 117 f.
i. 4-6, I. 295 f., 302, 304
ii. 7, .
II. 126
iii. 6, . II. 76
L 8, . . I. 297
ii. 8-15,
II. 141 f.
iii. 7, 8, . II. 118
i. 9, .10, . I. 293 f.
ii. 15, .
II. 137
iii. 8, . II. 95
ii. 4, 6, . II. 12, 16
iii. 1-7,
II. 143
iii. 8, 9, . II. 85
ii. 11, 12, . I. 296, 303
iii. 6, 7,
II. 141
iii. 9, . II. 82, 116
ii. 13, , I. 295, 303
iii. 8-13,
II. 144
iii. 10, . II. 82, 86
ii. 14-16, 18, . I. 306
iii. 9, .
II. 128 f.
iii. 10, 11, . II. 89
iii. 3-5, . I. 302
iii. 13,
II. 138
iii. 12, 13, . II. 87
iii. 8, . .1. 302, 304
iii. 15,
II. 140
iii. 12-15, . II. 121
iii. 12, 13, . I. 301
iii. 15, 16,
II. 129
iii. 14, . II. 90, 97
iii. 13, . I. 300, 312
iii. 16,
II. 147
iii. 18, . II. 114
iv. 1, 2, . I. 301
iv. 1-5,
II. 145
iii. 20, . II. Ill
iv. 3, 6, . I. 300
iv. 6, .
II. 126
iii. 20, 21, . II. 88 f, 90
iv. 4, 5, . II. 48
iv. 8, 10,
II. 137 f.
iii. 21, II. 100, 103, 109
iv. 7, . . I. 296 f.
iv. 9, .
II. 126
iv. 3, . . II. 88 f.
iv. 8, 9, . I. 303 f.
iv. 10,
II. 139
iv. 5, . . II. 122
iv. 12, . I. 302
iv. 14,
II. 144
iv. 7, . . II. 77
iv. 13-17,1. 313 f., 11.56
iv. 16,
II. 137
iv. 8, . . II. 122
iv. 15, 17, . I. 311
v. 3-16,
II. 144
INDEX OF TEXTS.

447

1 Timothy:

-^-continued.

CHAP.

PAGE

v. 14, 15, .

II. 142

v. 17, 18, 19-22, II. 143

v. 21, .

II. 138

vi. 1, .

II. 125

vi. 1, 2, .

II. 142

vi. 3, .

II. 126, 129

vi. 3, 4,

II. 127 f.

vi. 5, .

II. 130

vi. 6, .

II. 137

vi. 10,

II. 128 f.

vi. 12, 13,

II. 147

vi. 14, 15, .

II. 146

vi. 15, 16,

II. 148

vi. 19,

II. 138

vi. 20, 21,

II. 127 f.

2 Til

IOTHY.

i. 1, .

II. 132

i. 7, 8,

II. 135

i. 9, .

II. 133 f., 139

i. 10, .

II. 132 f.

i. 12, 14,

II. 134 f.

i. 16, 18,

11. 138

ii. 8, .

II. 147

ii. 10,.

II. 139

ii. 11, 12,

[I. 135, 137 f.

ii. 16, 17,

II. 130

ii. 18-21,

II. 140

iii. 1-5,

II. 145

iiL 8, .

II. 130

iiL 15, 16,

. II. 127, 137

iv. 6, .

II. 127

iv. 8, .

II. 137

T

TITS.

i. 1, .

[I. 129, 138 f.

i. 2, .

II. 132

L 5-9,

II. 143

i. 15, 16,

II. 131

ii. 4. 5, 9, 1

0, II. 141 f.

ii. 11, .

II. 140

ii. 11, 12,

II. 136

ii. 13, .

II. 146 f.

ii. 14, .

II. 133

iii. 3, .

II. 131

iii. 4, .

II. 132 f.

iii. 5, .

II. 133 f.

iii. 5-7,

II. 135

iii. 7, .

II. 132 f.

iii. 9, 10,

II. 127 f.

iii. 10, 11,

II. 130

Phii

EMON.

vv. 10-21, .

II. 124 f.

Heb

KEWS.

L 1, . II.

174, 181, 184

i. 2, . .

II. 188

Hebrews — continued.
CHAP. PAGE
i. 3, . II. 187-189, 212
L 4, . . II. 184 f.
L 5, 6, . II. 185 f.
L 6, 7, . II. 198 f.
i. 8, 9, . II. 184
i. 9, . . II. 185
i. 10-12, II. 183, 199, 200
i. 13, 14, . II. 198 f.
ii. 1, . . II. 226
ii. 2, . . II. 168 f.
ii. 2-4, . II. 174
ii. 3, . . II. 183, 190
ii. 4, . . II. 220
ii. 5, . II. 198 f., 200
ii. 6, . . II. 175
ii. 6, 7, . II. 191
ii. 8, 9, . II. 199 f.
ii. 9, II. 180, 201, 209, 217
ii. 10, . . II. 193, 200,
218 f., 233
ii. 11, . . II. 186, 191
iL 14, . . II. 192
ii. 14, 15, . II. 210
ii. 16, . II. 199
ii. 17, . II. 208
ii. 17, 18, II. 192
ii. 18, . . II. 200, 222
iii. 1, II. 179, 184, 191
iii. 2, . . II. 186
iii. 3, 4, 6, . II. 189
iii. 6, . II. 179, 217, 224
iii. 9, . . II. 232
iii. 12, . II. 180, 221
iii. 12, 13, II. 222, 228 f.
iii. 14, . II. 220, 224
iii. 15-19, . II. 169, 228
iv. 2, 6, . II. 167, 226
iv. 3, 4, 8-10, II. 234
iv. 7, . . II. 175
iv. 11, . II. 228
iv. 12, . II. 175
iv. 12, 13, . II. 231
iv. 14, II. 183-f., 200, 220
iv. 15, . II. 192
iv. 16, . II. 217, 222
v. 1, 2, . II. 191
v. 3, . . II. 205
v. 4-6, 10, . II. 194
v. 5, . . II. 185 f.
v. 7, 8, . II. 193 f.
v. 8, . . II. 185
v. 9, II. 180, 193 f., 232
v. 11-14, . II. 222 f.
v. 13, . . II. 227
vi. 1, . II. 169, 220, 224
vi. 1, 2, . II. 222
vi. 2, . II. 219 f., 231,
233 f.
vi. 4, . . II. 220
vi. 4-8, . II. 228 f.

Hebrews — continued.
CHAP. PAGE
vi. 5, . . II. 220, 222
vi. 9-12, . II. 230 f.
vi. 10, . II. 218
vi. 11, . II. 224
vi. 11, 12, . II. 228
vi. 12, 15, . II. 227
vi. 17, . II. 179
vi. 17, 20, . II. 223 f.
vi. 19, . II. 233
vi. 19, 20, . II. 197
vi. 20, . II. 216, 224
vii. 1, 2, . II. 200, 221
vii. 3, II. 186, 194 f.
vii. 4-10,11-14, II. 194 f.
vii. 11, . II. 171
vii. 11, 12, . II. 170, 173
vii. 15, 16, . II. 194 f.
vii. 17-28, . II. 195 f.
vii. 18 (19), II. 171, 173
vii. 19, II. 174, 215, 224
vii. 23, 27 f., II. 171
vii. 25, . II. 215
vii. 26, . II. 192
vii. 28, II. 168 f., 185,
192 f.
viii. 2, 5, . II. 197
viii. 4, 5, . II. 198
viii. 6, . II. 170
viii. 6, 7, 8-12, II. 173 f.
viii. 9, . II. 169
viii. 10, II. 217, 220 f.
viii. 11, . II. 222
viii. 12, . II. 209
viii. 13, . II. 177
ix. 1, . . II. 171, 177
ix. (6) 7, . II. 196, 205
ix. 8, . . II. 177, 215
ix. 8, 9, . II. 171, 215
ix. 9, . . II. 181, 214
ix. 10, . II. 171, 173,
177, 181
ix. 11, . II. 197, 200
ix. 12, II. 197, 205 f., 209
ix. 13, . II. 171
ix. 13, 14, . II. 211 f.
ix. 14, II. 169, 202, 215
ix. 15, II. 167,169, 178f.,
209, 219
ix. 15-18, . II. 207
ix. 19, . II. 212
ix. 19-25, . II. 205 f.
ix. 22, . II. 208
ix. 22, 23, . II. 207, 211
ix. 23, 24, . II. 197
ix. 24-26, . II. 205
ix. 25, . II. 205
ix. 26, . II. 181
ix. 26-28, . II. 203
ix. 27, . II. 210, 231
ix. 28, . II. 210, 224

448

INDEX OF TEXTS.

Hebrews— continued.
CHAP. PAGE
x. 1, . II. 171 f., 214 f.
x. 2, . .- II. 212
x. 3, . . II. 172
x. 4, 11, . II. 208
x. 5, . . II. 190
x. 5-10, . II. 202 f.
x. 7-9, . II. 193
x. 10, . . II. 213, 220
x. 12, 13, . II. 199
x. 12, 14, . II. 203
x. 14, . . II. 213 f.
x. 16, . . II. 220 f.
x. 17, 18, . II. 209
x. 18, . . II. 177
x. 19-22, . II. 216, 226
x. 21, . . II. 197, 200
A. 22, . II. 212, 215, 221
x. 22, 23, . II. 219 f.
x. 23, . . II. 224 f.
x. 24, 25, . II. 222
x. 25, . . II. 231 f.
x. 26, . . II. 222
x. 26, 27, . II. 209
x. 26-28, . II. 228 f.
x. 28, . . II. 168 f.
x. 29, . II. 206, 220, 229
x. 30, 31, . II. 231
x. 35, 36, . II. 227, 230
x. 37, . . II. 232
x. 38, 39, II. 227 f., 232
xi. 1-3, . II. 225
xi. 4-39, . II. 225-227
xi. 10, 13-16, II. 167, 233
xi. 26, . II. 179
xi. 35, . II. 234
xi. 39, 40, . II. 167, 181,
214, 229 f.
xii. 1, . II. 222
xii. 2, II. 193, 201, 225
xii. 5, . II. 175
xii. 6-8, 9, . II. 218
xii. 10, 11, . II. 221
xii. 10, 14, . II. 213, 221
xii. 12, 13, 15, II. 222
xii. 15, 16, II. 180, 228
xii. 16, . II. 219
xii. 17, . II. 229
xii. 18-21, . II. 168, 182
xii. 22, . II. 182, 233
xii. 22-24, . II. 198, 216
xii. 23, II. 217, 219, 234
xii. 24, . II. 207, 212
xii. 24, 25, . II. 174 f.
xii. 25, . II. 226
xii. 25, 26, . II. 231
xii. 26-28, . II. 182, 233
xii. 28, . II. 215
xii. 28, 29, . II. 231
xiii. 7, 8, . II. 226
xiii. 9, . II. 177

Hebrews — continued.

CHAP.

PAGE

xiii. 10,

II. 220

xiii. 10-13,.

II. 180

xiii. 11, 12,

II. 205
xiii. 12,
II. 213
xiii. 13,
II. 177
xiii. 14,
II.
182, 233
xiii. 15, 16,
II.
196, 215
xiii. 16,
II. 218
xiii. 18,
II. 221
xiii. 20, II.
197,
206, 217
xiii. 20, 21,
II.
200, 221
xiii. 25,
II. 221
James.
i. 2-12,
I. 266
i. 4, . I. -255,
260, 265
i. 4, 5,
I. 250
i. 5, .
I. 262
i. 8, .
I. 265 f.
i. 9, .
I.
259, 262
i. 10, 11,
I.
265, 272
i. 12, .
I.
257, 260
i. 13-15,
I. 267 f.
i. 17, .
I. 261 1'. 267
i. 17, 18,
I. 248
i. 18, .
I. 249 1'., 20 fi
i. 19, 20,
I. 248
i. 21, .
I.
248, 270
i. 21-25,
I. 250, 256 f.
i. 25, .
I
248-250
i. 26, .
I. 249
i. 27, . I.
249,
261, 264
ii. 1, .
I. 252
ii. 4, .
I. 266
ii. 5, . I. 251, 259 f., 264
ii. 7, .
I. 252
ii. 8-11,
I. 249
ii. 12,
'. I.
251, 271
ii. 13,
,
I. 272
ii. 14-16,
,
I. 255
ii. 14-26,
. I
251, 257
ii. 15, 16,
I. 255
ii. 17,
.
I. 254
ii. 18-22,
I. 255
ii. 19, 23,
I. 251
ii. 21-25,
.
I. 258 f.
ii. 26,
,
I. 254 f.
iii. 1-10,
I. 269 f.
iii. 6, 15,
,
I. 266
iii. 9, .
. I
252, 261
iii. 13, 17,
. I
250, 270
iii. 14-16,
I. 268
iii. 17, 18,
I. 270
iv. 1, 2,
I. 268
iv. 2, .
'. I
249, 270
iv. 2, 3,
I. 267
iv. 4, 5,
.
I. 264
iv. 6-8,
I. 265
iv. 8-10,
1. 262
'iv. 11, I
.249
, 262, 270
Ja MBS — continued.
AP PAGB
iv. 12, . L 252, 272 f.
iv. 13-17, . I- 268
iv. 17, . I- 271
v. 1-9, . I. 272 f.
v. 4, 9, . I. 270
v. 7, 11, . I. 271
v. 10, 14, 15, I. 252
v. 12, . I. 249
v. 13-16, I. 262 f., 266 f.
v. 19, 20, . I. 248, 270
v. 20, . I. 262, 273
1 Peter.
LI,. . I. 243
i. 2, . I. 205 f., 234, 238
i. 3, . I. 216, 239, 246
i. 3-13, . I. 245
i. 4, . . I. 240
i. 6-8, . I. 245
i. 7, 8, . I. 206
i. 8, . . I. 219
i. 10-12, . I. 216
i. 10-13, . I. 212
i. 11, . . I. 227, 239
i. 12, . . I. 164, 238
i. 13, . . I. 246
i. 14, . I. 208, 215, 217
i. 14-17, 1. 214f., 235, 246
i. 18, . I. 208, 217, 235
i. 19-21, . I. 227
i. 19, . . I. 231
i. 20, . I. 217, 240, 244
i. 21, . . I. 206, 239 f.
i. 22, . . I. 221
i. 22-25, . I. 216 f.
ii. 2-4, . I. 218 f.
ii. 5, . I. 210, 213 f., 219
ii. 5-9, . I. 207 f.
ii. 6, 7, . I. 237, 247
ii. 7, . . I. 382
ii. 7, 8, . I. 205 f.
ii. 9, . . I. 213, 241
ii. 9, 10, . I. 211
ii. 11, I. 217 f., 243, 246
ii. 11, 12, . I. 224 f.
ii. 13-17, . I. 223
ii. 16, . I. 212 f.
ii. 18-20, . I. 223
ii. 19, 20, . I. 212
ii. 19-23, . I. 220, 231
ii. 24, I. 212, 232, 236
ii. 25, I. 208, 211, 217
iii. 1-7, . I. 223 f.
iii. 6, . . I. 215
iii, 7, 9, . I. 240
iii. 10-14, . I. 2121'., 247
iii. 15-18, . I. 225
iii. 16, .1.2181'., 224
iii. 18, I. 213, 228 <\, 231
INDEX OF TEXTS.

449

1 Peter-

-continued.

1 John.

1 JOHN-

-continued.

chap.

PAGE

OHAP.

PAGE

OHAP.

PAGE

iii. 19,

I. 229, 241

i. 1, .

II. 344, 350

iii. 23,

II. 378

iii. 20, 21, .

I. 207 f., 241

i. 1, 2,

II. 341 f., 349

iii. 24,

II. 872 f., 379

iii. 21, 22, .

I. 242

i. 3, .

II. 372, 411

iv. 1-3,

II. 373, 407

iii. 22,

I. 237 f.

i. 5, .

II. 377

iv. 1-17,

II. 379 f.

iv. 1, . .

I. 237

i. 5, 7,

II. 353 f., 372

iv. 2, .

II. 344, 409 f.

iv. 1, 2. .

I. 220 f.

i. 6, .

II. 355

iv. 3, .

II. 417

iv. 8, .

I. 217

i. 7, .

II. 375, 411 f.

iv. 4, . II. 372 ff., 398

iv. 4, .

I. 224

i. 7-9,

II. 359 f., 381

iv. 5, .

II. 414

iv. 5, 6,

I. 241 f.

i. 8-10,

II. 359, 375

iv. 6, . II.

373, 375, 407

iv. 8, 9, 10,

I. 221 f.

i. 9, .

II. 355

iv. 7, .

II. 373 ff.

iv. 11,

I. 219, 238

ii- 1, 2,

II. 359 f .

iv. 8, .

II. 351, 356

iv. 12, 13,

I. 219 f.

ii. 3-6,

II. 371

iv. 9, .

II. 350

iv. 13,

I. 246 f.

ii. 3, 4,

II. 351

iv. 9, 10, 14

II. 339, 356

iv. 14, I.

206, 219, 245

ii. 4, .

II. 370

iv. 10,

II. 359

iv. 15,

I. 223, 225

ii. 5, .

II. 377, 379

iv. 11 (19),

II. 356

iv. 15, 16,

I. 225

ii. 5, 6,

II. 378 f.

iv. 12, 13,

II. 372

iv. 17, I.

210, 216, 241

ii. 7, .

II. 377, 389

iv. 12 (20),

II. 344

iv. 17, 18,

. I. 208, 242,

ii. 8, .

II. 353

iv. 13, II.

372, 407, 409

244 f.

ii. 9-11, II

354, 381, 413

iv. 14,

II. 344

v. 1-3, 5,

I. 222

ii. 12,

II. 360

iv. 15,

II. 372 f., 410

v. 2-4,

I. 211

ii. 14,

II. 374

iv. 16,

II. 356, 364 f.

v. 6, 8, 9,

I. 219 f.

ii. 15, 16,

II. 357, 414

iv. 16, 19,

II. 413

v. 10,

I. 211 f.,

ii. 15-17,

II. 393

iv. 17,

II. 413, 419

239 f., 247

ii. 16,

II. 345

iv. 17, 18,

II. 383

v. 12, I.

212, 214, 221

ii. 17, II. 3

58, 377, 419 f.

iv. 19,

II. 380

v. 14,

I. 222

ii. 18,

II. 417 f.

iv. 20, 21,

II. 413

ii. 19, II.
382, 399, 414
v. 1-4,
II. 374
ii. 20,
II. 355, 407
v. 1, .
II. 374, 376
2P
.ETEK.
ii. 20, 21,
II. 408
v. 1, 2,
II. 380, 413
ii. 21,
II. 354 f.
v. 2, 3,
II. 378
LI, .
II. 238
ii. 21, 22,
II. 374
v. 4, .
II. 374, 378
L 2-4,
II. 235 f.
ii. 22,
II. 417
v. 4, 5,
II. 374, 376
i. 3-5,
II. 239, 240 f.
ii. 23,
II. 351
v. 6, . II.
344, 408, 412
L 5-7,
II. 242
ii. 24,
II. 369, 371
v. 6, 7,
II. 407, 410
i. 5, 11,
. II. 240, 247
iL 25,
II. 348, 371
v. 7-9,
II. 366
i. 8, 9,
II. 239 f.
iL 27,
II. 370, 373,
v. 7, 8,
II. 410
i. 9, .
II. 238
407 f., 412
v. 10, 11,
II. 366
L 10, .
II. 241 f.
ii. 27, 28,
II. 371
v. 11,.
II. 350
i. 12, .
II. 240
iL 28,
II. 383 f., 416
v. 14, 15,
II. 404
i. 13, 14,
II. 248
ii. 28, 29,
II. 373
v. 16, .
. II. 358, 361,
L 16-21,
II. 236 f.
iL 29, II. 3
55, 373, 376 f.
404, 419
ii. 1, .
II. 237 f., 240
iii. 1, .
II. 376, 415
v. 16, 17,
II. 381 f.
iL 1-3,
II. 243
iii. 2, 3,
II. 384, 420
v. 17,.
II. 377
iL 3-6, 9,
II. 244 f.
iiL 3, .
II. 381
v. 18,.
II. 381, 398
iL 7, 10, 11
II. 242 f.
iii. 4, .
II. 377
v. 19, .
II. 398
iL 13, 15,
II. 247 f.
iiL 5, .
II. 359 f.
v. 19, 20,
II. 373
iL 17-19,
II. 243
iii. 5, 6,
II. 356, 370
v. 20, .
II. 341, 350,
ii. 20, 21,
II. 240 f., 248
iii. 5, 8,
II. 344, 375
354, 368
iii. 2, .
II. 241
iiL 6, .
II. 351, 381
v. 21, .
II. 414
iii. 3, 4,
II. 246 f.
iii. 8, . II.
375, 394, 397
iii. 5-7,
II. 245 f.
iii. 9, .
II. 374
9 1
OHN.
iii. 8, .
II. 247
iii. 9, 10,
II. 375
a O
iii. 9, .
II. 247
iii. 10, 11,
II. 377 f.
Ver. 1,
II. 411 f.
iii. 10-12,
II. 246 f.
iiL 14,
. II. 348, 351,
Ver. 2,
II. 375
iiL 11, 14,
II. 241
358, 419
Ver. 5,
II. 389
iii. 13,
II. 248
iii. 15,
II. 382, 413
Ver. 7,
II. 344, 417
iii. 14-16,
II. 241
iii. 16,
II. 357, 362
Ver. 8,
II. 384
iii. 15,
II. 247
iii. 19,
II. 355, 374
Ver. 9, II.
338, 351, 356
iii. 16,
II. 243
iii. 19, 20,
II. 381 f.
Vv. 10, 11,
II. 414
iii. 18,
II. 235
iii. 21, 22, .
II. 403 f.
Ver. 13,
II. 411
VOL. II
2 F
450

INDEX OF TEXTS.

3 John.

chap. Ver. 1,
Ver. 4,
Ver. 8,
Vv. 9, 10,

PAGE
II. 412
II. 355
II. 410
II. 411 f.

Ver.ll,II.351,373ff.,381 Jude.

Vv. 1, 4,

II. 236

Vv. 3, 4,

II. 238

Vv. 3, 5,

II. 246

Ver. 4,

II. 243 f.

Ver. 5,

II. 235, 244

Vv. 6, 7, 11

, II. 244 f.

Vv. 8-10,

II. 243

Ver. 9,

II. 236

Ver. 10,

II. 245

Ver. 12,

II. 239 f., 243

Vv. 14, 15,

II. 236, 244 f.

Vv. 17, 18,

II. 246

Ver. 19,

II. 243

Vv. 20, 21,

II. 242

Ver. 21,

II. 247 f.

Vv. 23, 25,

II. 246

Ver. 24,

II. 241, 245

Reve

LATION.

i. 1, 2,

II. 282

i. 5, .

II. 274 f., 282

i. 6, .

II. 251

i. Iff, 18,

II. 274

i. 13, .

II. 273

i. 14, 16, 1!

, II. 275 f.

i. 20, .

II. 270

ii- 7, .

II. 266

ii. 8, .

II. 276

ii. 9, .

II. 251 f.

ii. 11,

II. 264

ii. 14, 20,

II. 279

ii. 17,

II. 266

ii. 24,

. II. 257, 272

ii. 28,

II. 266

iii. 4, 5,

. II. 266, 278

iii. 5, .

II. 281

Revelation — continued.

CHAP.
iii. 7, .
iii. 9, .
iii. 10,
iii. 12,
iii. 14,
iii. 18,
iii. 18-20,
iv. 4, .
iv. 5, .
iv. 6-9,
iv. 10, 11,
v. 5, 6,
v. 6, .
v. 9, .
vi. 1-17,
vi. 11,
vii. 1-3-,
vii. 2-8,
vii. 9-17,
vii. 9,

PAGE
II. 274 f.
II. 251
II. 264
II. 265 f.
II. 276, 282
II. 278
II. 281
II. 268 f.
II. 283 f.
II. 268
II. 269
II. 273 f.
II. 283
II. 282
II. 250
II. 253, 266
II. 269
II. 252
II. 253
II. 266

vii. 14, . II. 254, 273
vii. 15, 17, . II. 265 f.
viii. 2-5, . II. 270
viii. 6-13, . II. 250 f.
ix. 1-21, . II. 250
ix. 1, 2, 11, 14, 20, II. 271
ix. 4, . . II. 252
x. 7-11, . II. 282
xi. 1-13, . II. 253 f.
xi. 7, . II. 255, 258, 260
xi. 8, . . II. 252, 284
xi. 13-15, . II. 254, 262
xii. 1, 2, 6, 13, 17, II. 251
xii. 3-5, 7-9, 12-16, II. 270 ff.
xii.' 5, . II. 273, 277
xii. 6, 13-16, II. 253
xii. 9-11, . II. 274
xii. 10, 17,. II. 280 f.
xiii. 1-8, II. 255 f., 257 f.
xiii. 11-17, . II. 256 f.
xiii. 12, 14, II. 255
xiii. 18, . II. 257, 284
xiv. 1-3, . II. 252

Revelation — continued.

CHAP.

PAGE

xiv. 3, 4, .

II. 274

xiv. 4, 5, .

II. 279

xiv. 6,

II. 282

xiv. 8,

II. 260

xiv. 8-11, .

II. 251

xiv. 10, 11, 13, II. 264
xiv. 12, 13, II. 280
xiv. 14-20,. II. 261
xiv. 18, . II. 267
xiv. 20, . II. 252
xv. 3,. . II. 265
xv. 8, . . II. 267
xvi. 1-11, . II. 250 f.
xvi. 12-16, . II. 252, 260
xvi. 13, 14,. II. 272
xvi. 15, . II. 278
xvi. 17-21, . II. 251
xvi. 18, 19,. II. 254
xvi. 20, 21,. II. 260
xvii. 1-6, . II. 259 f.
xvii. 3-11, 16, II. 258 f.
xvii. 9, . II. 284
xvii. 11-14, II. 256 f.
xvii. 12-17, II. 260
xvii. 14, . II. 281
xviii. 2, . II. 272
xviii. 4, . II. 260
xviii. 6, 7, . II. 264
xviii. 21-24, II. 260
xix. 1, . II. 281
xix. 7-9, . II. 265
xix. 8, . II. 266, 278
xix. 10, . II. 280, 282
xix. 11-21, . II. 260 f.
xix. 13, . II. 276
xx. 1-3, II. 262, 271 f.
xx. 4-10, II. 262 f., 272
xx. 11-15, . II. 263 f.
xxi. 1-xxii. 5, II. 264-6
xxi. 24, 26, II. 265
xxii. 6, . II. 283
xxii. 13, . II. 276
xxii. 14, . II. 273
xxii. 16, . 11. 27f

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whole. The author proceeds by a natural gradation from the simplest elements to the
most complex forms.' — British Quarterly Review.
'It is well known that Ewald was the first to exhibit the Hebrew Syntax in a
philosophical form, and his Grammar is the most important of his numerous works.'—
Athcnceum.

9£69

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