Battle Creek Bible Class.—June 27, 1868.
By W. C. G.
AFTER a long intermission, caused in part by the Conference, and the special meetings following it, the Bible Class again resumes its sessions, and it again becomes our duty to report its deliberations through the REVIEW. A preliminary session was held Sabbath, June 21, but as no lesson had been previously decided upon, the time was occupied in the discussion of questions, and the selection of scripture for future lessons. After some remarks, it was decided to take up for examination, the book of Hebrews. Accordingly the session of the next Sabbath was occupied in the consideration of Q. Who was the author of this book?
A. It is generally ascribed to the Apostle Paul. Q. In what respect does it differ from his other epistles?
A. He does not himself acknowledge his authorship; but it bears evidence in its general style of being his composition. Q. To whom was it written?
A. Probably to the Hebrew Christians. Q. What was its scope or design?
A. An exposition of the new covenant; a process of reasoning from type to antitype, showing the change of the law and priesthood. Verses 1, 2. God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath, in these last days, spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Q. What is the meaning of the expression, “sundry times and in divers manners?”
A. It has reference to the varied and repeated manifestations of God’s will to men in the former dispensation by direct communication, and by dreams, visions, &c. As the apostle is here writing to those who were familiar with the facts, he opens his address to them by calling their attention to the fact that God has spoken to them in time past, implying that it is his purpose still to speak to his people, and then goes on to show that he has spoken by his Son. Q. What is meant by “these last days?”
A. The days succeeding the Jewish dispensation are sometimes thus entitled, and are probably thus referred to here. Q. In what sense is Christ the “heir of all things?”
A. By virtue of his being the Lord God, and also by virtue of his having purchased the world with his own blood. Christ’s part in the work of creation is alluded to in the same connection: “By whom also he made the worlds.” This idea is sustained also by many other scriptures. Verse 3. Who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Q. In what sense is Christ the brightness of his Father’s glory?
A. Being himself the Son of God, the glory of the Father is reflected through him. By him also, in the work of redemption, the glory of God in his attributes is more clearly revealed to the comprehension of finite man. Q. What is meant by “the express image of his person?”
A. Material resemblance. A strong proof-text in favor of the personality of God. Q. In what sense has Christ “by himself purged our sins?”
A. By offering himself as the sacrifice, and thus laying the foundation for the work of redemption and blotting out of sins, to be accomplished in the heavenly sanctuary. Q. How long is he to sit at “the right hand of the Majesty on high?”
A. Until his enemies are made his footstool. Verse 13. Verse 4. Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Remark. The dignity of Christ above all other created intelligences is here presented, and enforced in the verses following, by contrast. Verse 5. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? Q. Where were these expressions made relative to Christ?
A. Ps. ii, 7; lxxxix, 26, 27. The exalted character of Christ is here shown from the fact that such expressions were never made concerning even the angels. Verse 6. And again, when he bringeth in the first-begotten into the world, he saith, And let all the angels of God worship him. Q. What does the expression show?
A. That a being who is to be worshiped by angels, must be their superior. Verses 7–9. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Q. Where is the expression relative to the angels recorded?
A. In Ps. xlv, 5. Q. Where the expressions relative to Christ?
A. In Ps. xlv, 6, 7. Q. How is the character of Christ here contrasted with that of angels?
A. Christ is here addressed as God, as a being that has a permanent throne, and one anointed above his fellows; while the angels are represented as messengers and ministers, whose duty it is to go and come at the will and pleasure of God. Q. What is meant by “anointing with the oil of gladness?”
A. A figure derived probably from the ancient custom of anointing; and indicating a special blessing from God. Verses 10–12. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest; and they shall all wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail. Q. To what does it relate?
A. To the final destruction of the present heavens and earth, at the second coming of Christ. Verses 13, 14. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Remark. The same contrast is here presented as in verses 7 and 8. The stability of position occupied by Christ, and the office of the angels in ministering even to fallen man. Such exalted beings as even the angels of glory are made to assist in the work of salvation, by ministering to mankind. The session of the previous Sabbath was mainly occupied in the examination of questions, one of which was the following: Is it right to hive a swarm of bees on the Sabbath? After much discussion, it was voted that, in the opinion of the class, such work would be a violation of the fourth commandment. The decision was quite unanimous, only two voting against, and a very few not voting at all.
W. C. G. CURSING, AND THROWING DUST.
2 SAM. xvi 13. And as David and his men went by the way, Shimei went along on the hill’s side over against him, and cursed as he went, and threw stones at him, and cast dust (margin, dusted him with dust). Who in the East has not often witnessed a similar scene? Listen to the maledictions; they are of such a nature, that evil spirits only could have suggested them. Look at the enraged miscreant; he dares not come near for fear of punishment, but he stands at a distance, vociferates his imprecations, violently throws about his hands; then stoops to the ground, and takes up handfuls of dust, throws it in the air, and exclaims, “Soon shalt thou be as that—thy mouth shall soon be full of it—look, look, thou cursed one, as this dust, so shalt thou be.”—Roberts. In almost all the East those who accuse a criminal, or demand justice against him, throw dust upon him; as much as to say he deserves to be put under ground. “Be covered with earth,” is a common Turkish and Persian imprecation.—Chardin. DAVID’S NOBLENESS OF SOUL.
CHAP. xxiv, 14. And David said unto Gad, I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man. David acted nobly. Had he chosen war, his own personal safety was not risked; because an ordinance prevented his going to battle. Had he chosen famine, his own wealth would have secured his and his family’s support; but he showed the greatness of his mind in choosing the pestilence, to which himself and household were exposed equally with the meanest of his subjects.—Clarke. To the objection that the judgment fell on the people, it may be replied, that, first, the Lord would not destroy David, as it would, at least seemingly, invalidate his promises; secondly, the punishment of a king is usually effected by destroying his subjects; and thirdly, the people had greatly abused David and offended the Lord by their rebellion in the case of Absalom. “Just and true are thy ways, thou King of nations.” 1 KINGS i, 33–35. The king also said unto them, Take with you the servants of your lord, and cause Solomon, my son, to ride upon mine own mule, and bring him down to Gihon; and let Zadok, the priest, and Nathan, the prophet, anoint him there king over Israel; and blow ye with the trumpet, and say, God save King Solomon. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead; and I have appointed him to be ruler over Israel and over Judah. The manner of inauguration seems thus: 1. The king elect was placed on the mule of his predecessor, and caused to ride abroad to one of the public wells, or to a river, where was the concourse of people, that they might see who he was that was appointed. Here, Solomon is taken to the river Gihon, to be anointed; the continual stream, or constantly running fountain, denoting the perpetuity of the kingdom. 2. The priest and prophet anointed him in the name of the Lord; and thereby signified that he should be endued with all kingly virtues; and should reign by, for, and under the Lord. 3. The trumpet was then to be blown, and solemn proclamation made, that he was anointed king. 4. He was then brought and solemnly placed on the throne, to signify that he had now assumed the reins of government, and was about to administer justice and judgment to the people.—Dr. A. Clarke. CHAP. iii, 7. And now, O Lord my God, thou hast made thy servant king instead of David my father; and I am but a little child: I know not how to go out or come in. I am but a little child. Boothroyd thinks this is a strange rendering, and has very young man; but says Roberts, “So say men here [in the East] though they be advanced in years, when they wish to speak of their incapacity for any performance.” “What can I do in it, I am but a boy of yesterday’s birth.” So in pleading for forgiveness, “I am but a little child, it was my ignorance,” &c. This is one of the innumerable cases where a knowledge of the manners, customs, habits of thought and expression of the modern orientals, is obviously necessary to a full understanding of the Bible.—Jenks. FOUNDERS, ANCIENT AND MODERN.
CHAP. vii, 15. For he cast two pillars of brass, of eighteen cubits high apiece; and a line of twelve cubits did compass either of them about. We should find it difficult, even now, to procure a founder who could cast such massive pillars (about 30 ft. high and 20 round), whether solid or hollow.—Dr. A. Clarke. Perhaps the greatest triumph of modern art, in this respect, is the column of the Place Vendome, Paris, cast in 1810 at Napoleon’s order (by Delannoy, Lepere, Gondouin, &c.) of brass artillery taken from the Austrians. It is about 141 ft. high, and 12 ft. 9 in. in diameter. The column is of stone, covered with a shell of bronze (most ingeniously detached from the stones), in 276 plates, about 3 ft. wide and 4 high, joined irregularly according to the disposition of the bas-relief figures upon them, which ascend in a spiral line. A spiral staircase, of 176 steps, in the center of the column, ascends to a gallery at the summit. It cost 1,000,000 francs. The bas-reliefs contain a history of the events of the campaign of 1805, in chronological order, commencing at the bottom. The column is surmounted by a bronze statue of Napoleon.—Jenks.