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NOTES.

Page 24, line 12.

Vide Johnson's "Unbloody Sacrifice," l. 206, Vol. I.

Page 51, line 16.

The participle is a present one, διδόμενον, ἐκχυνόμενον.

Page 94, line 22.

The exact ritual meaning of the scape-goat has been very much disputed. It is doubted whether he was sent away as being under a curse in that he bore upon him the sins of the people, or rather as being triumphant and set free from death. It seems clear that he bore the sins of the people away with him, as still needing to be put away, for the confession was not made over his head until after Aaron had "made an end of reconciling the holy place." (Lev. xvi., 20.) The sins were not, therefore, taken away by the sacrifice of the goat which died. Moreover, "he that let go the goat for the scape-goat" was unclean, and therefore must apparently have been in contact with a sinful creature. Yet surely the escape of the animal implies an acquittal from sin.

I will not here discuss the meaning of the words "to Azazel," which are translated "for a scape-goat," whether they mean really "to Satan," as opposed to the gift of the other goat "to GOD;" but I would make a suggestion which I think will apply to either interpretation.

It appears to me, that we have in the strange banishment of the scape-goat a type of our LORD's descent into hell. The goat which was set free could not exhibit the full glory of the resur

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rection, because the sacrifice of atonement previously offered had not really availed to the putting away of sin. The second goat, therefore, was sent away, was sent to Satan, bearing the sins of the people unremitted upon him, yet a type of Him Who should leave this world as being burdened with sins, and go to the spirits in prison, in "the land not inhabited." The annual scape-goat was thus a sort of typical forerunner, treading in the weakness of nature and sin, that path which was afterwards to be trodden in triumphant majesty by Him Who died as the sin-offering had died, but died to rise again,-Who went down to the disembodied spirits, and to Satan, dying as one under a curse like the scape-goat, but going hence, not like the goat, triumphant over the curse. The scape-goat showed that sin was an evil, not of this world only, but of the world beyond the grave, and that propitiation was not merely intended to restore the privileges of the temporal covenant. The sending forth of the scape-goat, therefore, would signify the carrying of sin through the gate of death to that region where the REDEEMER must afterwards Himself go. It pointed on to the need of a sacrifice which should really purge not only the flesh but the spirit. It was, therefore, I should conceive, a double witness, as all types of Divine mysteries must be, both of the weakness of the fleshly covenant, and of the glory of the Divine power which was afterwards to effect the very thing wherein the type failed. He went away laden with sins, yet after the sacrifice had been offered,-a type of Him Who should not only die once for all as the propitiation for sins, but should after death be the Advocate with the FATHER pleading for the forgiveness of those sins whose pardon He could claim by the merits of His Cross. The remainder of sin upon the scape-goat, showed that the goat of the sin-offering was insufficient to cleanse the conscience. I would not, therefore, consider that the scapegoat was sent to Azazel, to bribe Satan, for that is an idea

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inconsistent with Holy Scripture, nor to mock Satan, for it was rather an evidence of Satan's power remaining undestroyed by the legal functions. He bore sin as it were away from sight, and went to Azazel in order to complete the requirements of a typical ritual, and to show that CHRIST should bear our sins, not only by dying as the ransom, but after death as the Redeemer.

Page 217, line 8.

ἐν τῷ αἵματι αὐτοῦ.

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τοῦτο τὸ ποτήριον τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον. (S. Luke xxii., 20.

Page 222, line 8.

A. V. "for Thy righteousness' sake." The Hebrew, however, is the same in Psalm cix., 40, and Psalm cxliii., 11. Being clothed with CHRIST's righteousness we are quickened by it, and we plead it for our deliverance from trouble. This is one of those cases in which the translators have translated the same words variously in two places; but they have good reason for doing so, as in the one case the literal rendering was sufficient, in the other case a paraphrastic rendering was necessary, in order to avoid a condensation of meaning unsuited to our language.

Page 274, line 6..

Rom. xii., 1. τὴν λογικὴν λατρείαν ὑμῶν. 1 Pet. ii, 2. τὸ λoyiòv ãdoλov yáλa. This phrase of S. Peter occurs immediately after he has been speaking of " the Word of GOD which liveth and abideth for ever” [λóyou] by the parental power of which they had been born again, and he apparently is careful to distinguish the parental word from the merely doctrinal word, the apostolic preaching about Him. "The dogma of the LORD [óñμa] abideth for ever, and this is the dogma which is preached as gospel to

you." The truth of CHRIST's teaching is as eternal as His own Person. It is not merely a system of doctrine suited for a time, which is to give way under future developments of the human race. This teaching has reference not to things transitory, but to His own self. It is intended to draw men to feed upon His own very substance that they may have eternal life in Him. "As new born babes" the scattered strangers of Asia Minor would "desire the sincere milk of the Word that they might grow thereby, if they had indeed tasted that the LORD is gracious." Under the metaphor of a mother's milk, he carries on the idea of our union with CHRIST. Of CHRIST, as our Father, we are begotten again. By CHRIST, as by our mother's milk, we are nourished. He then passes on to another metaphor by which to express our substantial union with CHRIST, CHRIST being the corner-stone of a living Temple communicating life to all the stones which are brought into unity of organization with Himself. To this teaching about the Word, we find a parallel in S. James' Epistle to the twelve tribes scattered abroad. Here, as in many other places the two Epistles are similar. First, the Fatherly power is alluded to. Then we have a Tree in place of the living mystical Temple. "Of His own will the Father of lights begat us by the Word of Truth,"―gave the Incarnate Word of Truth to be to us a Father of new life. The Word of Truth here is analogous to the Word of Life in S. John's Epistle, which he says "they had seen with their eyes, which they had looked on, and their hands had handled." The two ideas are evidently expository of our LORD's own saying, "I am the Way, and the Life, and the Truth." S. James proceeds: "Wherefore receive with meekness the engrafted Word which is able to save your souls, and be ye doers of the Word, and not hearers only, using a treacherous word [Tapadoyilóμεvoi] towards yourselves." The engrafted Word was a substantial power, a principle of new life, enabling

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them to act, and therefore making them accountable if they did not do so. To be content with hearing about CHRIST, instead of thus receiving Him and acting in His strength, was to introduce a treacherous word and deceive themselves.

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Page 282, line 22.

ὁ ποιμὴν ὁ καλός.

Page 283, line 18.

μία ποίμνη, εἷς. ποιμὴν. The sheep from the fold of Judaism, and from the wild mountain sides of the Gentile world, would be gathered together so as to make one flock. It is remarkable that no new fold is spoken of. The Shepherd gathers the sheep into a substantial unity with Himself. He is the door of the sheep admitting them to a new sphere of life, where there is no longer any merely formal bond, but that which shall keep them together is organic unity of the mystical Body of His own Self.

"We most heartily thank Thee, for that Thou dost vouchsafe to feed us.. . . •with the spiritual food of the most precious Body and Blood of Thy Son our Saviour JESUS CHRIST; and dost assure us thereby....that we are very members incorporate in the mystical Body of Thy Son, which is the blessed company of all faithful people."—(Post-Communion Prayer in Common Prayer Book.)

The ordinances of the Jewish covenant bound the people together in union but not in unity, as the sheep in a fold are one flock but are each distinct. The Sacraments of the Christian Church bind us together in the unity of a living Body, that "we may grow up into Him in all things which is the Head [the Shepherd] even CHRIST, from Whom the whole Body fitly joined together and compacted by that which every joint supplieth.... maketh increase of the Body unto the edifying of itself in love." (Eph. iv., 16.)

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