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manifesting, before a congregated world, the oneness between himself and his redeemed. “Verily I say unto you,
Inasmuch as ye have done it unto one of the least of these my brethren, ye have done
it unto me.” (Matt. xxv. 34–40.) HOUR and HOURS. We do not find any particular
method made use of in the Old Testament Scripture, for dividing the hours of the day in one regular plan. The Hebrews made four parts in each day-morning, noon, the first evening, and the last evening. And the night was again formed into three parts—the night watch, the midnight watch, and what was called the morning watch, to the break of day. Hence David beautifully speaks of the waiting of his soul on the Lord, “more than they that watch for the morning ;" yea, said he, repeating it with earnestness, “ yea, I say, more than they that watcheth for the morning.” (Ps. cxxx. 6.) The dial of Ahas is the first account we have in Scripture of the method the Hebrews had to mark down the progress of time; and this it should seem, was by marks or lines of degrees, and not of hours. In the New Testament we find our fathers then arrived at some method of calculating hours; and certainly then they did, as we do now, divide the day into twelve hours. Hence Jesus said, " Are there not twelve hours in the day?” (John xi. 9. see also Matt. xx. 345.) But the time of reckoning always began at six in the morning; and the seventh was the first hour. The reader of the New Testament should always keep this in remembrance. Hence when we read, (Acts iii 1.) that Peter and John went up together into the temple at the hour of prayer, being the ninth hour, that was three in what we call the afternoon ; and, consequently, the twelfth hour was six in the evening
While I am upon this subject of the Jewish hours, I cannot forbear calling the reader's attention to one circumstance, which I think, now in the present day of the church, still equally interesting as it was of old always regarded. I mean the time of the evening sacrifice. If the reader will turn to the first account of any appointed sacrifice, even the lamb of the Passover, (Exod. xii. 5.) he will find, that the whole assembly of the people were to kill this lamb of the first year without blemish in the evening, or, as the margin of the Bible hath it, between the two evenings, that was what we should call three o'clock in the afternoon; and to this precise time all the sacrifices of the evening corresponded. Hence, we are told, (1 Kings xviii. 29.) they prophesied till the evening sacrifice, Ezra saith, “I sat astonied until the evening sacrifice, and at the evening sacrifice I arose up from my heaviness." (Ezra. ix. 4, 5.) Hence David also prays, “Let my prayer be set forth before thee as incense, and the lifting up
of my hands as the evening sacrifice.” (Ps. cxli. 2.) And Daniel tells the chureh, that the man Gabriel touched him about the time of the evening oblation.” (Dan. ix. 21.)
Now what I beg the reader particularly to notice in all these instances, is the uniformity as to the time of the hour; and then let him turn his attention, and look at the cross of Christ, and behold the Lord Jesus at that very hour fulfilling the whole in the sacrifice of himself. The Evangelists are all particular to remark, that there was darkness over all the earth, from the sixth hour (twelve at noon) until the ninth hour, (three in the afternoon.) And then it was Jesus cried with a loud voice, and gave up the ghost. Now let the reader pause, and consider the subject attentively. Who was it but God
the Holy Ghost, that caused the evening sacrifice, from the first moment of appointed sacrifices in the church to the glorious finishing of all sacrifices in the death of the Lord Jesus, thus minutely to correspond? And what a sacred hour that was all along considered in the divine mind, when not the sacrifice only, but the very hour of offering it was so scrupulously regarded! Think then reader, how infinitely momentous must be the thing itself, when the mere shadow of the substance was so solemnly attended to ; when through a period of more than fifteen hundred years the evening lamb was regularly sacrificed in the very hour which, in after ages, Christ, the Lamb of God, should offer himself in a sacrifice to God, to take away the sins of the world!
Lord, I would say, for myself and reader, cause this hour of the afternoon, which was so sacred in the Jewish church, to be sacred to my soul also ; and wherever I am, or however engaged, at the sounding bell at three in the afternoon, call my forgetful wandering thoughts to the hill of Calvary. Let me as often as the circumstances of my poor, empty, and unsatisfying life will allow, by faith, do as Peter and John did, indeed, go up to the Lord's house at the hour of prayer, the three o'clock hour; and there may my soul meet the Lord of Peter and John, and like the cripple healed in Christ's name at the gate of the temple, may my feet and ancle bones receive strength in the name of Jesus; and while the Lord himself takes me by the hand, may I, as he did, leap up and stand, and with Jesus enter into his temple walking, and leaping, and praising God. (Acts iii. 1--26.) HOUSE. The word house, in Scripture, means some
what more than the mere residence of a family; indeed, it hath various significations. Heaven is
called the house of God, “an house not made with hands, eternal in the heavens.” The grave is called “ the house appointed for all living.” (Job xxx. 23.) The church is called “ the house of the living God." Ye also, saith Peter, speaking to the faithful, “are built up a spiritual house.” (1 Pet. ii. 5. Heb. iü. 6.) But in a more general way, a family is called an house, such as the house of the Rechabites, (Jer. xxxv. 2.) the house of David, (Zech. xiii. 1.) But amidst all these, and more to the like import, that undoubtedly is the highest and the best sense of the word which considers the Lord Jesus Christ himself as the High Priest and Head of his body the church, and the bodies of his people the temple of his indwelling residence by his Spirit. And the conscious sense of his presence, in upholding, acting upon, comforting, refreshing, stengthening, and witnessing to the soul, and for the Lord in the soul, these are among the most blessed evidences in the enjoyment of the household of faith. Here, in the fullest sense of the expression, the church, and every individual believer forming a part in that church, may and is called the house of the living God. “Lo! I come, said JEHOVAH, and I will dwell in the midst of thee;" (Zech. ii. 11.) and this scriptural sense of the word may serve to shew why it was the patriarchs, and holy men of old, were so anxious concerning their households and families. Thus the faithful Abraham, after that the Lord had revealed himself unto him in vision, and said, “ Fear not, Abraham, I am thy shield, and thine exceeding great reward;" the patriarch felt a boldness to ask of God concerning his household. Abram said, “Lord God! what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus ?” (Gen. xv. 1, 2.) meaning, that he was not born of his bowels,
but Damascus born, probably a black. Now as it is well known, that every black slave when freed by his master, was always after known by the name of the child of the house, (for so the phrase steward of my house means,) it is likely, that Abram felt some jealousy concerning this freed slave being his heir. And the very name Eliezer was not a little in countenancing this idea, which signified the help of my God. But I leave the reader to his own views of this subject, only remarking farther, that the Lord's gracious answer concerning Isaac seems a confirmation, that it was in this, or some such like sense, the house or family was re
garded. See Gen. xv, 4-6. HUKKOK. A city in the tribe of Asher. (Josh. xix. 34.
probably Chakak, so called, meaning statutes, writ
ings. HUL or CHUL. The son of Abram. (Gen. x. 23.)
The name means infirmity. HULDAH. The prophetess, the wife of Shallum.
Her name is the same as the Hebrew name for the world. Josiah consulted her on account of the book found in the house of the Lord. (2 Kings xxii. 14.) We cannot sufficiently admire the firmness of this woman, in the answer she returned to king Josiah. Tell the man that sent you, thus saith the Lord,
Behold, I will bring evil upon this place; but because thine heart was tender, and thou hast humbled thyself before the Lord, thine eyes shall not see all the evil which I will bring upon this place.” It is a blessed thing to be found faithful both to God
and man! HUMTAH. This was a city of Judah. (Josh. xv. 54.)
Humtah is the Hebrew word for snail. HUNTING. One of the old Lexicons for the Bible
speaks of hunting as the apprenticeship of war; and certain it is, that the transition from hunting