Cylchgronau Cymru

January 29, 1892. THE WELSH WEEKLY. 11 SABBATH SCHOOL LESSONS. SPECIAL COURSE. Hebrews xiii. 7-10 (Jan. 31, 1892). Connection. In the preceding section, the writer exhorts his readers to self-denial and self-sacrifice, based upon trust in God, who has promised not to forsake His people. In ver. 7, he enforces that ex¬ hortation by reminding them of the example of their former leaders, who, in their devotion to Christ and zeal for the Faith, endured persecution and even martyrdom. Especially, perhaps, is v. 7 connected with vers. 5, G: God's promise was signally fulfilled in the case of these Christian leaders; it will be fulfilled, too, in the case of their followers. Outlines. Vers. 7-16 are evidently closely connected, and should be treated as a distinct paragraph. West- cott gives the following division of the contents of the section:— (a) Examples in which God's help has been conspicuously shown (ver. 7). (b) The rule and strength of Christian devotion (8-16). (a) Christ Himself is the sum of our religion, which is eternal, spiritual (8, 9). (p) He who is our sin-offering is also our con¬ tinual support (10-12). (7) He claims our devotion and our service (13-16). Ver. 7. Them which have the rule. . . . have spoken, &c. B.V., " them that had the rule. ; . . which spake," &c, and rightly, for it is evident from the expression " the end of their conversation," that these persons were dead. The word used in the original means "leaders;" in Acts xv. 22, it is translated "chief men." The reference is, probably, to the martyrs, Stephen, James the son of Zebedee (Acts xii.), and, possibly, to James the younger, Bishop of Jerusalem. The martyrdom of these "leaders" would have made a deep impression on the minds of the Hebrews, and would be still fresh in their memory. Whose faith. Here, as everywhere else in this epistle, Faith does not mean assent to truth, neither has it the wider, but special meaning which it has in the writings of Saul; it is simply trust in the future and the unseen. Follow. Lit., " imitate." It is to be remarked that the writer bids to imitate their faith and not merely their conduct. Considering. The verb signifies constant, careful scrutinizing contemplation. '' Considering with atten¬ tive survey again and again."—Westcott. The end. Lit, the " outcome " or " issua." Conversation. The R.V. has " life," the word which the writer seems to have purposely avoided. " The Word in the original describes life under its moral aspect, wrought out in intercourse with men" Westcott. Ver. 8, R.V. Jesus Christ is the same yesterday and to-day, yea and for ever. Our version, by omitting "is," seems to make this verse an explanation of " the end of their conversation," which is quite an un¬ tenable view. However, the thought is closely con¬ nected with the preceding exhortation. Edwards thus explains the connection:—" Jesus Christ is still the same One. If He was worthy that Stephen and James Bhould die for His sake, He is worthy of our allegiance too." We prefer Westcott's explanation : — " The immediate thought appears to be that as Christ had but just now brought victory to His disciples, so He would do in the present trials." Yesterday, to-day, for ever. " These expressions, always and everywhere applicable, are, however, here more closely defined by the context. For to-day is the time in which the writer and readers lived; yesterday is the time in which the ' leaders ' preached God's word, &c. As then, so to-day, and also in all the inconceivable remoteness of the future, Jesus Christ is unchangeably the same."—Delitzsch. Ver. 9. The last verse implies an exhortation to place full confidence in, and to give undivided devotion to the unchangeable Christ. This thought naturally suggested that of the manifold irrelevant teachings which threatened to distract the attention of the readers, and thus to weaken their faith. Perhaps there is present also a contrast between the person to whom their allegiance is due, and the doctrines by Which they are in danger oi being captivated. Carried about. R.V., carried away, i.e., "from your faith in Christ." Divers and strange doctrines. The writer refers to the contemporary Jewish doctrines concerning clean and unclean articles of food, consisting of endless elaborations of, and inferences from, the original law. Jewish Christians of the time were frequently troubled with scruples arising out of these teachings (Rom. xiv., Col. ii. 16, &c, 1 Tim. iv. 3). These doctrines are described as divers, or inanifold, on account of their multiplicity, or, perhaps, because of their diversity (everyone having his opinion as to the extent of liberty and restriction), in contrast with the unity and simplicity of the Christian Faith. They are also called strange, i.e., foreipn, alien, irrevelant to the Christian life. These doctrines in their content and tendency were imper¬ tinent and distracting. That the heart be established. To " establish the heart " is to give peace of conscience, to inspire tran¬ quillity, confidence, strength. This is to be obtained not " by meats "—a scrupulous observance of external rules and restrictions as to articles of food— but ''by grace," by an assurance of the favour of God, and by fellowship with Him. Which haye not profited, &c. "Those who occupied themselves in (busied themselves about) different kinds of food, regarding some as lawful, others as un¬ lawful, derived no profit from their useless specula¬ tions, the whole ceremonial law being unprofitable " (vii. 18)—Delitzseh.' Ver. 10. The preceding verse seems to exclude Christians from certain apparent privileges which the Jews enjoyed. The Jews too, doubtless, used this seeming deficency in their attacks and criticisms, and taunted the Christians with non-observance of those rites which formed the badge, so to speak, of the Holy people. Such a criticism is fully met and rebutted in the following passage. It is shown that the deficiency is only apparent in being deprived of the Jewish ritual; for Christians, in the sacrifice of Christ, and in the benefits which flow from it, have more in reality than the Jews possessed in type and figure. We have. "Have" is emphatic. "Though de¬ barred from the Jewish sacrifices, we are not on that account under a disadvantage : we have an altar, and a better." The altar referred to is the Cross of Christ. Whereof they have no right to eat, &c. The sentence is condensed, and thus seems to convey the idea that of this altar of Christ's sacrifice the Lovitical priests have no right to eat. Such, however, cannot be the meaning. The writer's thought is that Christians have an altar corresponding to an altar under the Law of which the priests had no right to eat, viz., the altar of the Sin offering on the Day of Atonement. Christians have an altar of atonement, of the benefits of which all are allowed to partake ; whereas of the Levitical sacrifice of atonement not even the priests could eat. Westcott thus briefly states the argument :—" We Christians have an altar, from which we draw the material for our feast. In respect of this, our priv ilege is greater than that of priest or high-priest under the Levitical system. Our great sin-offering, consumed in one sense outside the gate, is given to us as our food. The Christian therefore who can partake of Christ, offered for his sins, is admitted to a privilege unknown under the old Covenant. INTERNATIONAL LESSON. THE GRACIOUS CALL.-Isa. Iv. 1 13 (LESSON VI.-FEBRUARY 7, 1892.) Golden Text.—Seek ye the Lord while He may be found ; call ye upon Him ichile He is near. Time.—The same as last lesson. The prophet placing himself in vision among the exiles of the Babylonian Captivity. The Circumstances.—(1) In chap. 53, we have a prophecy,of the Messiah making atonement for sin, as the means by which the Kingdom of God shall come, and multitudes be saved. (2) In chap. 54, we have a picture of the redeemed city of God—the Kingdom found by the suffering Mefsiah. (3) In chap. 55, we have an invitation and welcome to this beautiful city, the glorious Kingdom. Ver. 1. Ho every one that thirsteth. Without limit or distinction. For those that have a desire for these things. It is necessary that there should be a desire. Gome ye to the waters. In countries like Palestine, where want of water is often experienced, and where an abundant supply would be so great a blessing, this image would be well understood. Life is made up of desire and satisfaction in an endless round. And Christ gives that which will fcatisfy all. Salvation is free to all. Buy wine and milk. Regarded by the Jews as satisfying and delicious articles of diet. Without money and without price. The best things in this world are those which money cannot buy. The poor can have the choicest treasures of the rich, whatever else they lack. Forgiveness and the fruits of the Spirit must be received as free gifts from God. 3. Let your heart delight itself in fatness. "Fatness" in scripture denotes the richest food. The blessings of Christ are full of the choicest blessings of heaven. Your soul shall live—the natural healthful and joyous activity of every part of man's being. Even the sure mercies of David. "Such as have proved true in the experience of David."—Delitzsch. 5. Shall call a nation that thou knowest not. The Christian Church—those holy people to whom the King¬ dom of God would be given. For He hath glorified thee. The exaltation of Christ—so glorious in character, work, and teachings, that nations were attracted to him. 6. Call upon Him while He is near. God, in one sense, is always near us; but there is another nearness— of sympathy and spirit. That nearness which makes the heart receptive, a presence which inspires. 7. His thoughts. Not merely opinions—the moral pur¬ poses for which the evil live. The heart—man's inner life must be made right. This verse shows the need of forsaking sin, for it leads to death. God has so ordered man's moral nature as to make it absolutely necessary that he should. There is need of turning away from sin and getting nearer to God. He will have mercy upon him. This is the essential condition of man's restoration. The need of forgiveness is shown here, and also the assurance of reception with God. Pardon. The Latin per and dnnare signify a thorough, perfect gift. Abundantly. When we consider the enormity of.our sins, we then see the need of this abundant pardon of God. His love 13 infinite. '• 8. For. The reason why the repentant one can be sure of God's willingness to pardon abundantly. My thoughts. Plans, purposes, views, idea?. Are not your thoughts. The contrast here is not between the holiness of God's ways and the unholiness of the thoughts and ways of sinners, but between the largeness of His ways of grace, the vastness of His thoughts of mercy, and the selfishness of the sinner, or thelovv conceptions of the penitent when first he turns to God. Turn to the Lord, not as to one who is a hard master, but one who is rich in mercy, whose name is Love. As the depths of His wisdom, so the heights of His grace are unsearchable.—Birks. 9. For as the heavens are higher than the earth, etc. This is a natural and beautifal illustration of the previous verse. All the wonderful revelations of astronomy, and the telescopis vision of worlds beyond worlds, and suns beyond suns, but show the greatness of the mercy and pardoning love of God. There are known stars so high that it takes their light, travelling 187,009 miles a second, 4000 years to reach us.—P. 10. For as the rain comcth down. The hearts of men by nature are what the earth would be without the rains of heaven—-barren and sterile. But God says that his truth shall accomplish an effect similar to that produced by descending showers. It makes the earth fertile, beautiful, lovely.—Barnes. And the snow from heaven. The snow from heaven is of great use in various ways for promoting the fruitfulness of the earth. It is a great blessing when it falls on the almost treeless mountains, and then does not return again, but is distributed in the life-giving streams during the whole season. Were it not for the height of Hermon and Lebanon, so great as to preserve snow all the year round, many a stream would come as a devastating flood for a few hours or days, and then leave a dry and barren bed for the rest of the year.—Prof, I. H. Hall. And returneth not thither. " Will not be turned back, defeated." Itremains here, working out God's beneflcient purposes.—Cook. Seed to the sower . . . bread to the eater. God's word does two things: (1) it satisfies the hungry soul; (2) it furnishes the means by which the worker in God's vineyard can feed other souls. 11. So shall My word he that goeth forth out of My mouth. The word is not merely prophecy or promise, but everything that" God utters, eiilipr in the way of prediction or command.—Alexander. It shall not return unto Me void. Empty of results, a failure. But it shall accom¬ plish that which I please. The purposes for which God sent it forth, till Christian hearts are transfigured with God's grace and glory, and the world become Paradise Regained. 12. For ye shall go out with joy. Out from exile, as their forefathers from slavery in Egypt, as repenting sinners now go out of the exile and slavery of sin. The mountains and the hills shall break forth before you into singing. All nature shall rejoice at your deliverance, especially the noblest and the grandest parts of nature— " the mountains and the hills." Isaiah's admiration of mountains continually reveals itself.—Baiolinson. 13. Instead of the*thorn shall come up the fir tree. The whole creation is destined hereafter to share in the liberty and glory of the children of God. (Horn. viii. 21).—Delitzsch. It shall be to the Lord for a name, for an everlasting sign. This redemption of the world will best express God's character and glory, and will be a [proof throughout all eternity, to all worlds, of His goodness, His wisdom, Hii power, and His love.—I'. I. B. R. A. (International Bible Beading Association.) Daily portions week ending February 7, 1892. Monday, February 1.—" The gracious call."—Isaiah lv. > Tuesday, February 2.—" Call to repentance."—Ezek. xviii. 25-32. Wednesday, February 3.—" Return 1 "—Hosca xiv. Thursday, February 4 —" With all the heart."—Joel ii. 12-17. Friday, February 5.—" Wisdom's call."—Proverbs i. 20-33. Saturday, February 6.—"Loving invitation."—Matt. xi. 25-3G. . Sunday, February 7.—"Without price."—Rev. xxii. 10-17. Have something to do, something to love, something to hope for.—Dr. Chalmers. Contentment abides with truth. You will generally suffer for wishing to appear other than you are, whether it be richer or greater or more learned. The mask soon becomes an instrument of toiture.—Arthur Helps. You will find that the mere resolve not to be useless, and the honest desire to help other people, will, in the quickest and delicatest ways, improve yourself.—Buskin. The tiue Christian is like the sun, which pursues its noiseless track, and everywhere leaves the effects of his beams in blessing upon the world around him.—Luther. We never know through what divine mysteries of com¬ pensation the great Father of the universe,may be carrying out His sublime plan; but the words, "God is love," ought to contain to every doubting soul the solution of all things.—Mrs'. Muloclu