that the general tenor of the Bible is clearly and decidedly against intemperance.

Noah's intoxication1. —a sad blot upon a character otherwise without reproach-is related merely as a matter of history, and without comment.

As to the miracle at Cana, there is nothing in the act of our Saviour, nor in the circumstances of the case, which goes to sanction drunkenness.

Certain authors maintain, with some plausibility, that in all cases where strong drinks are coupled with terms of commendation, the original word properly means either unfermented wine or else fruit; and that the notices of fermented wine are restricted to passages of a condemnatory character. This position, if tenable, is one of great importance. For the discussion of this point, we have already referred to the literature of the subject.

In the quotation from Deuteronomy the words rendered "wine" and "strong drink" may not imply here fermented or intoxicating liquors. Even if such be their meaning, the passage does not sanction the use of these drinks to the extent of ebriety.

Judges ix. 13 appears in the sacred record, as a mere fable, with which the uninspired speaker embellished his harangue.

The text in Psalms speaks of "wine" which "maketh glad" the heart of man, and of "bread" which "strengtheneth” it These two terms apparently stand, by metonymy, for food and

1 Gen ix. 21.

2 John ii. 1-11.

3 Compare Smith's Bib. Dict., "Wine"; also, Lees and Burns" "Temperance Bible Commentary" (American edition, New York, 1870). A writer in Fairbairn's Imperial Bible Dict. says, that in properly means vintage fruit, a solid, instead of a liquid; that means syrup from various fruits not intoxicating when new. Fuerst takes with Jer. xl. 10, as denoting bunches of grapes. Cassell's Bible Dict. says that with the exception of,, and perhaps of N, the other original terms are not used in connection with drunkenness. But see in Hos. iv. 11, above.

יין

קַיִץ

drink. Hengstenberg: "What appeases hunger and thirst." It is not an intoxicating drink which is contemplated here.

The passage in Proverbs xxxi. points to a medicinal use of the articles in question. In verses 4 and 5 of the same chapter the use of "wine" and "strong drink" is forbidden, for a specified reason, to "kings" and "princes." It is then added: "Give strong drink unto him that is ready to perish [Zöckler: 'who is on the point of perishing, who is just expiring'], and wine unto those that be of heavy hearts." The language indicates persons in a state of great depression and exhaustion.

That Paul's direction to Timothy also contemplates a strictly medical use of wine is beyond a shadow of doubt. The conclusion is that the sacred writers are not apologists for drunkenness, and neither directly nor indirectly countenance it.

Desirable.

Temptation.

My brethren, count it all joy when ye fall into divers temptations. Jas. i. 2.

Undesirable.

Lead us not into temptation. Matt. vi. 13.

The word rendered " temptations," says Alford, means "not only what we properly call temptations, but any kind of distresses which happen to us, from without or from within, which in God's purpose serve as trials of us." Matthew inculcates a humble self-distrust and shrinking from such trials in the prospect"; James teaches that when they do providentially overtake us, we are to rejoice that even these things shall work together for our good.

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Not to be retained.

Wealth.

If thou wilt be perfect, go and sell tha thou hast, and give to the poor, and thou shalt have treasure in heaven. Matt. xix. 21.

As many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and faid them down at the apostles' feet. Acts iv. 34, 35.

They that will be rich fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil. 1 Tim. vi. 9, 10.

May be retained.

Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches.... That they do good, that they be rich in good works, ready to distribute, willing to communicate. 1 Tim. vi. 17, 18.

The young ruler's was an exceptional case. His "great possessions" were his idol; love of money was his great sin Jesus shaped the injunction to meet this special case; aiming, as always, at the besetting sin of the individual. The only legitimate inference is that every sin, even the most cherished, must be given up, if we would be disciples of Christ.

Of the example in Acts, Alford says that it was a voluntary one, was enforced nowhere by any rule, and that it prevailed only at Jerusalem. Hackett: "The community of goods, as it existed in the church at Jerusalem, was purely a voluntary thing, and not required by the apostles."

Not those who "are rich," but those who "will be rich," those who make riches the great object of life, are admonished by the apostle in 1 Tim. vi. The excessive love, rather than the mere possession, of wealth, is the object of reprimand. The Bible forbids neither the acquisition nor the possession of wealth, provided we hold it as God's stewards, and use it for his glory.

Unprofitable.

Wisdom.

For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow. Eccl. i. 18.

As it happeneth to the fool so it happeneth even to me: and why was I then more wise? Eccl. ii. 15.

For what hath the wise more than the fool? Eccl. vi. 8.

This wisdom descendeth not from above, but is earthly, sensual, devilish. Jas. iii. 15.

Of great value.

Wisdom excelleth folly, as far as light excelleth darkness. Eccl. ii. 13.

Happy is the man that findeth wisdom, and the man that getteth understanding.... She is more precious than rubies and all the things thou canst desire are not to be compared unto her. Prov. iii. 13, 15.

The wisdom that is from above is first pure, then peaceable, . full of mercy and good fruits. Jas. iii. 17.

The term "wisdom" is applied, in the scriptures, to at least three things: 1. Worldly craft, cunning, or policy; 2. Mere human knowledge or learning; 3. Enlightened piety. The first is always disapproved; the second, having in itself no moral quality, is not condemned save when it usurps the place of the third kind, or enlightened piety. The latter is invariably commended. In the case before us ethical wisdom is contrasted with carnal wisdom.

1 Alford brings out the force of the original word, thus: "They who wish to be rich."

Of the case in Numbers Keil says all the females were put to death who might possibly have been engaged in the licentious worship of Peor, so that the Israelites might be preserved from contamination by that abominable idolatry. The young maidens were reserved to be employed as servants, or, in case they became proselytes, to be married.

With reference to Hosea, Delitzsch takes the prophet's marriages simply as "internal events, i.e. as merely carried out in that inward and spiritual intuition in which the word of God was addressed to him." In this view concur Bleek,2 Davidson,3 Hengstenberg, Kimchi, and Knobel; the first of whom dwells upon the unsuitableness of the outward acts to make the desired moral impression, while the last pronounces these acts peculiarly inconsistent with a character so severely moral as that of Hosea. Moreover, the word "whoredom," in the first part of the verse may mean, as it certainly does in the last part, simply spiritual whoredom, or idolatry.*

Sanctioned.

Assassination.

Ehud said, I have a message from God unto thee. And he arose out of his seat. And Ehud put forth his left hand, and took the dagger, and thrust it into his belly.... And Ehud escaped. Judg. iii. 20, 21. 26.

Then Jael, Heber's wife, took a nail of the tent, and took a hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep, and weary. So he died. Judg. iv. 21.

1 See Num. xxv. 1-3.

Introd. to Old Test., iii. 237.

Forbidden.

Thou shalt not kill. Ex. xx. 13.

If a man come presumptuously upon his neighbor to slay him with guile; thou shalt take him from mine altar, that he may die. Ex. xxi. 14.

Introd. to Old Test., ii. 124. * Compare p. 79, present work

The cases of Ehud and Jael are recorded without comment, simply as matters of history. It does not appear that God sanctioned their acts, although he overruled them for the welfare of his people. Keil admonishes us against supposing that Ehud acted under the impulse of the Spirit of God; also that, though he actually delivered Israel, there is no warrant for assuming that the means he selected were either commanded or approved by Jehovah.

The cases of Joab and Shimei1 are sometimes adduced as examples of the sanction of assassination. The former was a 66 man of blood," a deliberate murderer. When the reasons of state, on account of which his punishment had been deferred, ceased to exist, that punishment was justly inflicted. Shimei was guilty of aggravated treason and rebellion. Being reprieved upon a certain condition, he wilfully violated that condition, and met the consequences of his temerity. Assassination is nowhere sanctioned in the Bible.

Provided for.

Avenging of blood.

The revenger of blood himself shall slay the murderer: when he meeteth him, he shall slay him. Num. xxxv. 19.

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Virtually prohibited. Thou shalt not kill. Deut. v. 17.

The practice of blood-revenge, being one of long standing, and founded upon an imaginary sense of honor," was tolerated by Moses; but he took measures to prevent its abuse.

According to the original custom, as Burckhardt says, "the right of blood-revenge is never lost; it descends, on both sides, to the latest generation." Moses restricted the avenging of blood to the nearest male relative of the deceased, and to the actual offender. These two, and no more, were concerned in the affair.

Then, strange as it may seem, such competent witnesses as Burckhardt, Mr. Layard, and Prof. Palmer bear unequivocal '1 King's ii. 5-9.

* Michaelis, Com. on Mosaic Laws, i. 15, 16.

Quoted by Macdonald, Introd. to Pent. ii. 323, 824. * Nineveh and Babylon, p. 260 (New York edition). * Desert of the Exodus, p. 75 (Harpers' edition),