Benjamin Jowett; the Kingdom of God and of Heaven; Philip's Four Daughters; Quakers; Woman's Place in the Work

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I am not surprised at Jowett's exercising influence over those who breathe Oxford atmosphere; but for such the least sparkling of truth is an amazing coruscation, and he has heart and pleasure in truth he finds: but I was struck in reading his book, how little bits of truth which thousands of poor saints possess, as a matter of course, were the mountains of the moon for him, wonders of discovery. But he has a mind which would interest the young. But the ignorance of the clergy is astounding. And now for your questions. There can be no doubt women prayed and prophesied. by inspiration, as Philip's four daughters; but the assembly was to be the expression of the order of God, and there they were to keep the woman's place. 1 Cor. 11:1717Now in this that I declare unto you I praise you not, that ye come together not for the better, but for the worse. (1 Corinthians 11:17) begins directions for the assembly, what goes before not. Only we have general instructions in Timothy, that they are not to teach but be in silence. The men are to pray everywhere, women to be modest in demeanor. I should hardly use Isa. 8:2020To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. (Isaiah 8:20) against the Quakers, save to take the scriptures as the test of all they say. I hardly think שחד could bear the sense of "light" in the Quaker sense. But Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9), latter part, is clear on the point. I wrote a tract "On Light and Conscience"1 once, having a good deal to say to Quakers.
There is a difficulty you have not weighed as to in Luke 17:2121Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. (Luke 17:21): that the Lord is speaking to Pharisees who had not the kingdom of God in the spiritual sense. Kingdom of heaven is used only in Matthew as a dispensational word; that is, the kingdom of God when the King was in heaven. So kingdom of their Father. Kingdom of God is the generic term, and can be used therefore morally, "is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." The kingdom of heaven is developed into the kingdom of our Father, and the kingdom of the Son of man.
As to Luke 21:1919In your patience possess ye your souls. (Luke 21:19), although κτάομαι is in general 'get' as contrasted with κέκτημαι, yet it is used for keeping in possession, possessing so as not to lose. (Acts 4:3434Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, (Acts 4:34) Thess. 4:4; Matt. 8:99For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. (Matthew 8:9); Luke 18:1212I fast twice in the week, I give tithes of all that I possess. (Luke 18:12).) Its direct reference is to the being spared, kept of God, saved in the dangers of the mission which they had among the Jews. There may be analogy, but possessing is not the working out. Salvation in Philippians is always viewed as at the end of the course.
1 Cor. 7:1414For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (1 Corinthians 7:14) and Heb. 10:2929Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? (Hebrews 10:29) are only the same in the most general way. The Jew who married a Gentile was (not profane) but profaned, the child was profane, and had no title to be accounted a Jew or have part in their privileges; they were to be sent off. Under grace, the converse was the case. An unbelieving partner was (not holy, but) sanctified, and the child holy, not unclean, that is, had title to the privilege. In Hebrews the people are looked at as such, as objects of divine favor. Christ died for the nation as such. Whoever, therefore, owned Him as Messiah, did not reject Him in unbelief, was looked on as set apart by blood. Once Loammi, not my people, but now Ammi, according to Hos. 2:2323And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God. (Hosea 2:23), only it was by blood. Hence so much warning in Hebrews against falling away.
Luke 8:4646And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. (Luke 8:46) and 6:19: it is the power to heal which resided in Christ, and became efficacious when the touch of faith was there.
As to Melchisedec, scripture makes him purposely a mysterious personage, not as you say the Son of God, but made like Him; no priestly genealogy, nor beginning at 25 years, 30 years, and ending at 50 years of age, and the like. It is not image (Heb. 1:33Who 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; (Hebrews 1:3)) of the Father, but of God: the Father as such, is not the subject of Heb. 1 do not think that chapter ix. gives co-existence. It chews that the tabernacle, etc., pre-figured as to sphere and general relationship of place and principle the heavenly places; but was not an exact representation. There were many dying priests, here one. There many sacrifices, here one once for all: a veil saying men could not go in, now for us at any rate, boldness to go in, and the like. After the person of Christ, the main subject of Hebrews is access to God as such, not relationship.
I write in haste, but glad to help you in any way. I shall be very glad, if the Lord allow, to meet any young men at Oxford. I hope, ere long, to be free here, as my new edition of New Translation is nearly finished.
Your affectionate brother in Christ.
1870.
 
1. [Col. Writ., vol. 3:87.]