I do not doubt, therefore, that the word ava@gw, in the New Testament, when applied sacrificially to the Lord, is always to be understood to refer either to His presentation of Himself in His own personal excellency, as the offering of a sweet-smelling savour, or to His presentation of our sins to meet the appointed judgment-avvyXEV EÅVTOV— ανήνεγκεν τας αμαρτίας ημών εις κρίσιν επι το ξυλον. Thus 7), " to burn for a sweet savour," and, "to burn up devouringly," are both referable to the cross."

*

On 1 Pet. ii. 24, Dean Alford has the following note :-"Bore our sins,' but in the pregnant sense of 'bore to sacrifice,' 'carried and offered up.' See Notes on James ii. 21-ACgaan. ανενεγκας Ισαακ ... ETI TO OVGiarτngiov. See Jer. xiv. 20; Heb. vii. 27. It is a word belonging to sacrifice, and not to be dissociated from it. In Isa. liii. 12, AUTOS ȧμagтias modλwv avnveyxɛ (Heb. ix. 28), we have the sense of bearing on Himself more prominent, and by that passage our rendering here must be regulated; always remembering that the other sense lies behind-in His own body on the tree-constructio prægnans, 'took them to the tree and offered them up on it,' as the above sense of avɛɛ necessitates." Alford then quotes the following passage from Vitringa :—“ Vix uno verbo μQ2015 vocis avaQege exprimi potest. Nota ferre et offerre. Primo dicere voluit Petrus, Christum portasse peccata nostra in quantum illa ipsi erant imposita. Secundo, ita tulisse peccata nostra, ut ea secum obtulerit in altari. Respicit ad animantes, quibus peccata primo imponebantur, quique deinceps peccatis onusti offerebantur. Sed in quam aram? Evλov, ait Petrus, lignum, h. e. crucem." See Alford in locum.

I have already observed that this verse in Peter is not to be regarded as a mere quotation of Isa. liii. 12, and that (which should, on the inspired authority of Matthew, have been translated by λaμlavw) is not to be regarded as answering to avaQɛge π-the words adopted by the apostle, and never used even in the Septuagint as the translation of or, followed by by. The truth taught in Isa. liii. 4, 12, is more fully developed by the apostle. He is τας άμαρτιας ήμων έλαβε (119) και εβάστασεν (120), προσενεχθεις (19, Hiph.) ανήνεγκε (hy, Hiph.) τας αμαρτιας εν τῷ σώματι αυτου εις κρισιν επι το ξύλον.

עלה but of the Hiphil of נשא

The following is from Turrettin. After quoting 1 Pet. ii. 24, he observes" Apostolus ad Isaiam ita respicit ut ejus quoque adducat verba et clarius etiam interpretetur: nam quod ille de doloribus dixerat, peccatis iste peculiariter applicat-quod de conjectis a Deo in Christum iniquitatibus fuerat vaticinatus, id ad crucis supplicium vel potius sacrificium accommodat. . . . Porro non sine ratione Petrus non tantum

...

* I know of no satisfactory example that could be quoted of ava@egw signifying to suffer or bear in the sense of υποφέρω. One is sometimes quoted from Thucydides, but of that Stephens properly observes-" Citatur e Thucydide, iii. 38, avapegev xivovvous, quod durum sit reddere, 'ferre pericula' potiusque verti debeat, subire pericula.'

nveyxɛv dixit sed avnveyxɛv, ut et exaltationem Christi in crucem notaret, quæ a Christo ipso prædicta fuerat, et alluderet ad sacrificandi ritum et ad victimas quæ in aram seu locum editiorem attollebantur, unde dicebantur ava@egeσda (Heb. viii. 27) quia offerebantur in altum sublatæ. Nihil ergo præpositio de vi sententiæ detrahit; imo potius aliquid superaddit, non lationem tantum pænæ, sed modum etiam peculiarem designando, quod et optime a Syro expressum, qui duo hæc simul connectit, qui portavit et ascendere fecit peccata nostra, id est, ita bajulavit peccata nostra ea secum in crucem ferendo, ut maledictionem pro iis nobis debitam sustinendo, a nobis ea abstulerit et longissime removerit.”—Turrettin de Satisfactionis Christi Veritate, pars iii. c. 29.

Reviews.

A Commentary on the Book of Psalms; Critical, Devotional, and Prophetical: with the Text of the Authorised Version. By WILLIAM DE BURGH, D.D. Dublin, 1859.

We have nine parts of this commentary before us, all full of interesting exposition and valuable exegetical notes. Perhaps a little condensation would add to the excellence of the work. We hope to give some extracts in our next.

Three Letters on the Prophecies. By J. H. FRERE, Esq. London: Hatchard & Son. 1859.

THOUGH We do not accord with Mr Frere in some things, and have grave doubts as to the correctness of his Napoleonic anticipations, yet we cannot but crave from our readers a patient attention to his writings. We give the conclusion of his preface :

"The author has felt himself compelled thus urgently to press this subject upon the consideration of the Church; for though it has pleased God, by mercifully lengthening his life into his eighty-first year, to permit him to see the commencement, as he believes, of that event, which, from his first publication in 1814, he has brought forward more prominently than any other in all his writings, namely, the future rise of Buonaparte to the throne of Rome, and sovereignty of the empire (now apparently about to be fulfilled in the person of his successor and representative, Napoleon III.); he must not so presume upon the possibility of future opportunities, as to pass by that which now offers itself, in a demand for a second edition of his Three Letters,' of thus again inviting his brother-commentators and fellow-students of the Apocalypse, in the name of the public, and in the name of all those who deplore the present state of prophetic interpretation, either to establish the systems they have adopted, by shewing that they explain the anomalies and peculiarities of the Apocalyptic text, or, if it plainly appears that this is not the case, then to allow the Church to have the great advantage of a more correct interpretation: and he particularly invites to such a discussion those who have written most fully upon the Apocalypse, since his system, differing so essentially from any which had preceded it, has been brought under their

notice and however difficult it may be for any author to retrace his steps, the time will very shortly arrive, if the views which the author of these pages advocates be correct, when literary reputation will be esteemed by its possessor of no value, compared with the consciousness of having faithfully endeavoured to serve the Church as a labourer in the Lord's vineyard; and when no sacrifice made with that view, however costly it may have been to the natural man, will be a subject of regret."

The Atonement. Tractarian" Reserve" and Rationalistic Evasion, &c. By the Rev. JAMES KELLY, M.A. London, 1859.

Like Thus

THIS is a valuable testimony to Scripture doctrine, in opposition to
Tractarianism on the one hand, and Rationalism on the other.
Mr Kelly's other works, it is fresh in thought and clear in style.
he begins:-

"God is love, and to know Him is the blessedness of the creature. Hence creation and all its varieties. Not that God needed creaturehood in order to the enjoyment of His own nature. For in the mysterious Triunity of that nature, without any going out of itself, there was ever scope for the intercommunion of love. But this glorious God, who is not only all-sufficient, but self-sufficient, would, as the Fountain of blessing, communicate Himself in blessing to creatures. Thus we read of the way' of God and of 'the beginning of His ways;' of the determination of the creature nature in union with which He would personally display Himself; of the diverse orders of creatures to take knowledge of that display; of the fall or exposure of certain of them, whereby, as a prism, the Divine grace and mercy, as well as goodness, might become appreciated; and of the blood of the cross' shed in the fulness of time, as the great ordinance for harmonising the exercise of these Divine attributes with the maintenance of essential holiness.

"The atonement, then, is the deep radical truth which yields its virtue to every exhibition of God as the God of salvation. Looking at the life of Him who constitutes it, as a rendering out into human form of Divine grace; without the atonement, where had been the vindication of the Divine truth? Looking at His life as the pattern of what man ought to be, without the atonement—i. e., the offering up of this pattern life as a sacrifice for sin—how had it condemned man for what he is?

"Thus, in whatever aspect we view the person of the Lord Jesus, whether as revealing God, or exemplifying the duty of man, the contemplation, short of His atoning death, is comfortless to the sinner's conscience.

"What now do we see? The perfect one in our nature, ever the delight of the Father, yielding Himself up, in all the perfectness that belonged to Him, as a propitiation for sin. The transaction is between the holy God, and the Lamb which His own love has provided for a burnt-offering. The Father and the Son, as in the type, go both of them together' (Gen. xxii. 8). Sacrifice, and offering, and burnt offerings, and offering for sin, thou wouldest not, neither hadst pleasure therein; which are offered by the law. Lo, I come to

do thy will, O God' (Heb. x. 8, 9). Such is the surrender of Himself to the behests of the Divine government, with which the Son responds to the Father's thoughts; and in the 'body' provided for Him (the hour having come), He, the impersonation of every trait of moral beauty, addresses Himself to die, to be made sin for us.' Fire might now descend from heaven to consume the sacrifice. But this would be a simpler exhibition of the truth than Divine wisdom had intended. The expiation of human guilt (its remedy) was to be at the same time its measure. Hence the instrumentality of man intervenes. He, with murderous hands, immolates the victim, and thus

stands forth, in the very crisis of his redemption, a convicted Deicide! But this is not to divert us from, but to enhance our conception of, the great propitiatory act, wherein the sufferer undergoes the judicial wrath of God due to sin.

"And now, the perfect obedience of the Son of God, which had otherwise exposed our shortcomings, and inspired us with dread, combining with His vicarious sufferings, speaks only comfort; whilst the recognition of these latter at once accounts for His being 'smitten and afflicted' at the hand of the Father.

66

Thus, also, because of the atoning virtue of His death, His active obedience becomes exemplary. We recoil not from the exhortation to be 'followers of God as dear children, and to walk in love as Christ also hath loved us;' seeing it is added-as though to encourage confidence and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour' (Eph. v. 2).

"Child of God! hold fast these simple distinctions which have been brought before you, especially this last, between the sufferings of Emmanuel at the hands of the world, and at the hands of the righteous Father. It is all-important on the grand point in question-the atonement. But it sheds light also on the double aspect of all that followed, and is to follow,— the resurrection, ascension, and second advent of our Lord. Towards the world-approvers, practically (as unbelievers), of the deeds of their forefathers -these events have a louring significance. Whom men crucified, God hath raised up, and exalted to His right hand; and when He comes again, Jew and Gentile, who repent not, shall be made auswerable for their outrage upon God's beloved. But, on the side of the Church—all who, through grace, believe -they have received the atonement;' they have entered into the sufferings of Jesus, Godward, when His soul was made an offering for sin (Isa. liii. 10); and to them, His resurrection, ascension, and coming again, are fraught with blessing only. They are justified, personally judged in Him; they are virtually risen and seated in heavenly places with Him; and with Him, as their Head, shall they be organised into glorious union, before He appears to the eyes of men!

Light and Darkness, an Historical Parallel. By ROBERT BROWN. London: J. Nisbet & Co. 1859.

WE have no room for extracts; but we strongly commend this pamphlet to our readers. It is one for the times.

By Dr G. B. WINER.

A Grammar of the New Testament Diction.
Two volumes. Edinburgh: T. & T. Clark. 1859.

WE are greatly obliged to Mr Clark for giving us this valuable work in our own tongue. Our readers will find it most useful in reading the New Testament, or in studying the minutiae of its hermeneutics.

The Protestant Theological and Ecclesiastical Encyclopedia, being a Condensed Translation of Herzog's Real Encyclopedia. Edinburgh : T. & T. Clark.

THE publication of this encyclopedia advances but slowly; but the theological student will greatly prize a work which gathers and condenses such an amount of valuable learning.

A Simple Interpretation of the Revelation. By HENRY WENTWORTH MONK. London.

WE differ so very widely from the author of the above work, and on so many points, that we should require a much longer article for review of it than our space affords.

The Evangelists and the Mishna; or, Illustrations of the Four Gospels, drawn from Jewish Traditions. By the Rev. THOMAS ROBINSON. London: James Nisbet & Co. 1859.

THIS is a most valuable book for the expositor of Scripture. We lay little stress on Jewish traditions, save in the way of illustration, and as such they are often most useful. The perusal of the present work will convince any one of this. We recommend it strongly in this aspect. We give as a specimen of the book the remarks on Matt. ii. 23:

"As the words which the evangelist here alleges as a quotation from the prophets are not found in any part of the Old Testament Scriptures, it is the prevailing opinion of interpreters, that the reference is not so much to any one passage in particular, as to the general testimony of the prophets regarding the Messiah-a conclusion which seems warranted by the fact, that the prophecy is alleged as spoken not by one but several by the prophets.' Nor is such a mode of alleging Scripture without examples among the ancient rabbis. The following saying of Rabban Gamaliel, the son of Rabbi Judah the Prince, is recorded in the Mishna : All who employ themselves about the congregation's interests, should do so for the sake of God; for the merit of their ancestors shall be for their advantage, and their righteousness endureth for ever; and as for you, I will bring upon you a great reward, as if ye had done [what was commanded].' Here the last clause obviously appears as a quotation, not however in the precise language of Scripture-for such a passage is nowhere to be found-but as expressing what in the Rabbi's opinion might be gathered from its general teaching.

"As to how the evangelists understood the prediction, and in what way it received its fulfilment from the residence of Jesus of Nazareth, various views have been entertained. These views have chiefly depended upon the way in which the name of the town has been read, whether as spelt in Hebrew with a Tsadè or a Zain (). If the former, the prophecy will be viewed in connexion with such passages as Isa. xi. 1, in which the Messiah is promised as the Branch or Sprout (netser). If the latter, the reference will appear to be to those scriptures that exhibit Him, whether by type or otherwise, as the Separated One (nazir). As Nazareth, probably from its meanness and insignificance, is not mentioned in the Old Testament, we are left to ascertain its proper name either from its Greek form, or from other circumstances. The Greek form (NaČapér, Nazaret) is doubtless in favour of the latter view, the Greek zeta (3) being generally employed in the New Testament as the equivalent of the Hebrew Zain (1), while Tsadè (y) is commonly expressed by the Greek sigma (o). Other circumstances, however, tend rather to the former conclusion. These are, first, that the Syriac version, made at a very early period, reads the name with a Tsadè (Notserath); secondly, Hebrew authors, from an early period of the Christian era, have always written the word and its derivatives in like manner; thirdly, Jerome states that learned Hebrews in his time thought that the quotation in Matthew was taken from Isa. xi. 1.