Chapter XII: Part II: , chap. 31; Tylor’s Prim. Cult., II., 278 ff.; Dorman’s (3)

All who will, may, now, “be partakers of the divine nature,”[652] through becoming one with Christ, by sharing his blood, and by being nourished with his body. Entering into the divine-human covenant of blood-friendship, which Christ’s death has made possible, the believer can be so incorporated with Christ, by faith, as to identify himself with the experience and the hopes of the world’s Redeemer; and even to say, in all confidence: “I have been crucified with Christ; yet I live; and yet no longer I, but Christ liveth in me; and that life which I now live in the flesh, I live in faith, the faith which is in [which centres in] the Son of God, who loved me and gave himself up for me.”[653] “For as the Father hath life in himself, even so gave he to the Son also to have life in himself.”[654] And “it was the good pleasure of the Father that in him [the Son] should all the fulness dwell; and through him to reconcile all things unto himself, having made peace [having completed union] through the blood of his cross”[655]--in the bonds of an everlasting covenant--between those who before were separated by sin.

“Remember, that aforetime ye, the Gentiles in the flesh, who are called Uncircumcision by that [people] which is called Circumcision, in the flesh, made by hands,--that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For he is our peace, who made both [Jew and Gentile] one, and broke down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the twain one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby: and he came and preached peace to you that were far off, and peace to them that were nigh: for through them we both have our access in one Spirit unto the Father.”[656] “For in him [Christ] dwelleth all the fulness of the Godhead bodily, and in him ye are made full, who is the head of all principality and power: in whom ye were also circumcised with a circumcision not made with hands, in the putting off of the body of the flesh, in the circumcision of Christ.”[657] “For ye all are one man in Christ Jesus. And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise”[658]--inheritors of the blood-covenant promises of God to Abraham his friend.

No longer is there a barrier between the yearning, loving, trusting heart, and the mercy-seat of reconciliation in the very presence of God. We who share the body and the blood of Christ, by faith, are one with him in all the privileges of his Sonship. “For by one offering he hath perfected [hath completed in their right to be sharers with him] for ever, them that are sanctified [that are devoted, that are consecrated, to him]. And the Holy Ghost also beareth witness to us: for after he hath said,

This is the covenant that I will make with them
After those days, saith the Lord;
I will put my laws on their heart,
And upon their mind also will I write them;

then saith he,

And their sins and their iniquities will I remember no more.

Now where remission of these [of sins and iniquities] is, there is no more offering [no more need of offering] for sin. Having, therefore, brethren, boldness [the right of boldness] to enter into the Holy Place [the Holy of Holies] by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say his flesh; and having a Great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed, with pure water [there being no longer need of blood-sprinkling or blood-laving, to those who are sharers of the divine nature--the divine blood].”[659]

No more an altar of sacrifice, but a table of communion,[660] is where we share the presence of Him in whom we have life, by the blood of the everlasting covenant. To question the sufficiency of the “one sacrifice” which Christ made, “once for all,”[661] of his body and his blood, as a means of the believer’s inter-union with God, is to count the blood of the covenant an unholy, or a common, thing, and is to do despite unto the Spirit of grace.[662] “Wherefore, my beloved, flee from idolatry. I speak as to wise men; judge ye what I say. The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?[663] Seeing that we [believers together in Christ], who are many, are one bread, one body: for we all partake of the one bread.”[664]

“Now the God of peace, who brought again from the dead the great Shepherd of the sheep with [or, by; or, by means of] the blood of the eternal covenant, even our Lord Jesus, make you perfect [complete] to do his will, working in us that which is well pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen.”[665]

FOOTNOTES:

[425] Gen. 4 : 2-5.

[426] Heb. 11 : 4.

[427] Ruth 1 : 14.

[428] Gen. 4 : 10, 11.

[429] “For it must be observed, that by the outpouring of the blood, the life which was in it was not destroyed, though it was separated from the organism which before it had quickened: Gen. 4 : 10; comp. Heb. 12 : 24 (παρὰ τὸν Ἅβελ); Apoc. 6 : 10” (Westcott’s _Epistles of St. John_, p. 34).

[430] See pages 143-147, _supra_.

[431] See pages 110-113, _supra_.

[432] Gen. 8 : 20.

[433] Exod. 24 : 5, 6; 29 : 15-25; Lev. 1 : 1-6, 10-12, 14, 15; 8 : 18, 19, etc. See also pages 102, 106-109, _supra_.

[434] See _Speaker’s Commentary_, in loco.

[435] Gen. 9 : 3-6.

[436] “A man might not use another’s life for the support of his physical life” (Westcott’s _Epistles of St. John_, p. 34).

[437] See Acts 15 : 2-29; also 21 : 18-25.

[438] Those, indeed, who would put the dictum of the Church of Rome above the explicit commands of the Bible, can claim that that Church has affirmed the mere temporary nature of this obligation, which the Bible makes perpetual. But apart from this, there seems to be no show of justification for the abrogation, or the suspension, of the command.

[439] James 2 : 23.

[440] Isaiah 41 : 8.

[441] 2 Chron. 20 : 7.

[442] The only instance in which it might _seem_ that there was an exception to this statement, is Exodus 33 : 11, where it is said, “The Lord spake unto Moses face to face, as a man speaketh unto his friend.” But here the Hebrew word is _re’a_ (רֵעַ) with the idea of “a companion,” or “a neighbor”; while the word applied to Abraham is _ohebh_ (אֹהֵב), “a loving one.”

[443] See Appendix, _infra_, p. 322.

[444] Gen. 17 : 2.

[445] Gen. 17 : 7-9.

[446] Gen. 17 : 10, 11.

[447] See page 174 f., _supra_.

[448] Gen. 17 : 13.

[449] Bearing in the flesh the marks of one’s devotedness to a divinity, is a widely observed custom in the East. Burton tells of the habit, in Mekkeh, of cutting three parallel gashes down the fleshy cheek of every male child; and of the claim by some that these gashes “were signs that the scarred [one] was the servant of Allah’s house” (_Pilgrimage to Mecca and Medinah_, third ed., p. 456). In India, there are various methods of receiving such flesh-marks of devotedness. “One of the most common consists in stamping upon the shoulders, chest, and other parts of the body, with a red-hot iron, certain marks, to represent the armor [or livery] of their gods; the impressions of which are never effaced, but are accounted sacred, and are ostentatiously displayed as marks of distinctions” (Dubois’s _Des. of Man. and Cust. in India_, Part III., chap. 3). “From henceforth let no man trouble me,” says Paul: “for I bear branded on my body the marks of Jesus” (Gal. 6 : 17).

[450] See Price’s _Hist. of Arabia_, p. 56.

[451] It is certainly noteworthy, that the Canaanitish god “Baal-bereeth” (see Judges 8 : 33; 9 : 4) seems to have had its centre of worship at, or near, Shechem; and there was where the Canaanites were induced to seek, by circumcision, a part with the house of Jacob in the blood-covenant of Abraham (see Gen. 34 : 1-31).

[452] See Godwyn’s _Moses and Aaron_, p. 216 f.

[453] Buxtorf, who is a recognized authority, in the knowledge of Rabbinical literature and of Jewish customs, says, on this point: “Cum deinde compater infantulum in sinu habet jacentem, tum Mohel sive circumcisor eum è fasciis evolvit, pudendum ejus apprehendit, ejusque anteriorem partem per cuticulam præputii comprehendit, granulumque pudendi ejus retrorsum premit; quo facto cuticulam præputii fricat, ut illa per id emortua infantulus cæsuram tanto minus sentiscat. Deinde cultellum circumcisorium è pueri astantis manu capit, claraque voce, Benedictus (inquit) esto tu Deus, Domine noster, Rex mundi, qui nos mandatis tuis sanctificasti, nobisque pactum circumcisionis dedisti. Interim dum ille loquitur sic, particulam præputii anteriorem usque eo abscindit, ut capitellum pudendi nudum conspici queat, illamque festinanter in patellam arena ista plenam conjicit; puero quoque isti, à quo acceperat, cultellum reddit circumcisorium; ab alio vero poculum vino rubro (ceu dictum fuit) impletum, capit; haurit ex eo quantum ore continere potest, quod mox super infantulum expuit, eoque sanguinem ejus abluit: in faciem quoque infantuli vini aliquid expuit, si eum viribus defici conspexerit. Mox pudendum puelli ore comprehendit, et sanguinis ex eodem quantumcunque potest, exugit, ut sanguis idem tanto citius se sistat; sanguinem exuctum in alterum poculorum vino rubro refertorum, vel in patellam arena abundantem, expuit.” (_Synagoga Judaica_, Cap. II.)

[454] Gen. 15 : 6; Rom. 4 : 3; Gal. 3 : 6; James 2 : 23.

[455] See Fuerst’s _Heb. Chald. Lex._, s. v.

[456] See Freytag’s _Lex. Arab. Lat._, s. v.

[457] See Lane’s _Arab.-Eng. Lex._, s. v.

[458] In the Chinese language, likewise, “the word for faithfulness means both to be trustworthy, and also to trust to, and refers chiefly to friendship.” (Edkins’s _Relig. in China_, p. 118.)

[459] The Rabbis give a preeminent place to circumcision as the rite by which Abraham became the Friend of God. They say (see citations from the Talmud, in _Nethivoth Olam_, p. 367): “Abraham was not called perfect before he was circumcised; and because of the merit of circumcision was the covenant made with him concerning the inheritance of the Land. It [circumcision] also saves from the punishment of hell; for our sages have said, that Abraham sits at the gates of hell and suffers no one to enter in there who is circumcised.”

[460] James 2 : 23.

[461] Exod. 4 : 21-23.

[462] Exod. 4 : 25, 26.

[463] See Fuerst’s _Heb. Chald. Lex._, s. v.

[464] See Deut. 22 : 13-21. To this day, in the East, an exhibit of blood-stains, as the indubitable proof of a consummated covenant of marriage, is common. See Niebuhr’s _Beschreibung von Arabien_, pp. 35-39; Burckhardt’s _Arabic Proverbs_, p. 140; Lane’s _Mod. Egypt._, I., 221, note.

[465] See Lane, and Freytag, s. vv., _Khatan_, _Khatana_.

[466] Gen. 22 : 1, 2.

[467] “Heaven awaits not one who is destitute of a son,” say the Brahmans (See page 194, _supra_). See, also, e. g., Thomson’s _Land and Book_, I., 177; Roberts’s _Orient. Ill._, p. 53 f., Ginsburg’s “Illustrations,” in _Bible Educator_, I., 30; Lane’s _Mod. Egypt._, I., 68. Livingstone’s _Trav. and Res. in So. Af._, p. 140; Pierotti’s _Cust. and Trad. of Pal._, pp. 177 f., 190 f.

[468] See illustrations of this error in Tylor’s _Prim. Cult._, II., 403.

[469] See page 185 f., _supra_.

[470] See page 119 f., _supra_.

[471] See page 120, _supra_.

[472] See page 117, _supra_.

[473] See page 118 f., 120 f., _supra_.

[474] See discussions of this point, by Hengstenberg, Kurtz, Oehler, Ewald, Kuenen, Lange, Keil and Delitzsch, Stanley, Mozeley, etc.

[475] John 15 : 13.

[476] Heb. 11 : 17-19.

[477] Gen. 22 : 15-18.

[478] James 2 : 21-23.

[479] See Exod. 4 : 9; 7 : 17-21.

[480] See Exod. 12 : 1-6.

[481] See a reference to a similar custom in China, at page 153, _supra_.

[482] Exod. 12 : 7-13.

[483] See, again, at pages 154, _supra_.

[484] See page 7 f., _supra_.

[485] See page 81 f., _supra_. It is, indeed, by no means improbable, that the Hebrew word tôtaphôth (טוֹטָפוֹת), translated “frontlets,” as applied to the phylacteries was an Egyptian word. Its etymology has been a puzzle to the critics.

[486] See Exod. 13 : 11-16.

[487] See references to _Zohar_, Pt. II., Fol. 2, by Farrar, in Smith-Hackett’s _Bible Dictionary_, Art. “Frontlets.”

[488] Smith-Hackett’s _Bib. Dict._, Art. “Frontlets.”

[489] On this point I have the emphatic testimony of intelligent native Syrians. “As I live, saith the Lord”--or more literally, “I, living, saith the Lord.” “For when God made promise to Abraham, since he could swear by no greater, he sware by himself”--by his life. (Comp. Isa. 49: 18; Jer. 22 : 24; Ezek. 5 : 11; Heb. 6 : 13.)

[490] This also I am assured of, by native Syrians. One who had resided in both Syria and Upper Egypt told me, that in Syria, in the rite of blood-friendship, the blood is taken from the _arm_ as the symbol of strength; while in portions of Africa where the legs are counted stronger than the arms, through the training of the people as runners rather than as burden-bearers, the _leg_ supplies the blood for this rite (See reference to Stanley and Mirambo’s celebration of this rite at pages 18-20, _supra_).

[491] See page 79, _supra_.

[492] See e. g. Gen. 14 : 22; Dan. 12 : 7. “It is an interesting fact, that many of the images of the gods of the heathen have the right hand lifted up.” (Roberts’s _Orient. Ill. of Scrip._, p. 20.)

[493] See Prov. 6 : 1; 11 : 15 (margin); 22 : 24-26.

[494] See page 47, _supra_.

[495] See Lepsius’s exemplar of the _Todtenbuch_; also Birch, in Bunsen’s _Egypt’s Place_, V., 125.

[496] See Farrar’s article on “Frontlets,” in Smith-Hackett’s _Bib. Dic._

[497] Joshua 2 : 18-20.

[498] See pages 93 f., _supra_.

[499] See Roberts’s _Orient. Ill. of Scrip._, p. 20.

[500] Lynd’s _Hist. of Dakotas_, p. 81.

[501] Bayard Taylor’s _India, China, and Japan_, p. 52.

[502] See _Home and Syn. of Mod. Jew_, p. 5.

[503] See Targum, in Buxtorf’s _Biblia Rabbinica_, in loco.

[504] See Jones’s _Credulities Past and Present_, p. 188.

[505] See _Kadesh Barnea_, p. 382, note.

[506] Heb. 9 : 19.

[507] See Exod. 24 : 1-11.

[508] Lev. 7 : 26.

[509] Lev. 17 : 10-12.

[510] Lev. 17 : 14.

[511] Rom. 6 : 23.

[512] Lev. 17 : 3-6.

[513] Comp. Heb. 13 : 20.

[514] Lev. 17 : 13.

[515] A traveler in Mauritius, describing a Hindoo sacrifice there, of a he-goat, in fulfilment of a vow, says: “It was killed on soft ground, where the blood would sink into the earth, and leave no trace” (Pike’s _Sub-Tropical Rambles_, p. 223). See also page 109, _supra_.

[516] Rom. 5 : 12-21.

[517] See _Quarterly Statement_, of Pales. Expl. Fund, for July 1885, pp. 197-207.

[518] _The Temple, Its Ministry and Services_, p. 88, f.

[519] _The Old Test. in the Jewish Church_, Notes on Lect. XII.

[520] See pages 11, 12, _supra_.

[521] Lev. 1 : 13, 17; 2 : 2, 12; 3 : 8, 26.

[522] _Christian Institutions_, Chap. 4.

[523] _The Temple, Its Min. and Serv._, p. 82.

[524] _The Temple, Its Min. and Serv._, p. 82.

[525] Lev. 4 : 7, 18, 25, 30, 34.

[526] Lev. 4 : 6, 7, 17; 16 : 14, 15.

[527] Lev. 1 : 5, 11, 15.

[528] Lev. 8 : 14-22; 9 : 8-22; 14 : 19, 20; 16 : 3-25.

[529] Edersheim’s _The Temple, Its Min. and Serv._, p. 100.

[530] “From its derivation it might also be rendered, the offering of completion” (Edersheim’s _The Temple, Its Min. and Serv._, p. 106).

[531] See page 149, _supra_.

[532] Edersheim’s _The Temple, Its Min. and Serv._, p. 86.

[533] Psa. 16 : 4, 5.

[534] Heb. 9 : 8.

[535] Heb. 10 : 4.

[536] Psa. 50 : 7-17.

[537] Isaiah 1 : 11-17.

[538] Isa. 25 : 6.

[539] Jer. 7 : 21-23.

[540] Hosea 6 : 4-7.

[541] Deut. 10 : 14-16.

[542] Deut. 30 : 1-6.

[543] Gal. 3 : 7-9; Rom. 4 : 11, 12.

[544] Rom. 2 : 26-29; Phil. 3 : 3.

[545] Prov. 3 : 1-4.

[546] Prov. 7 : 2, 3.

[547] Jer. 31 : 31-34.

[548] Col. 2 : 17.

[549] Num. 35 : 12; Deut. 19 : 6, 12; Josh. 20 : 3, 5, 9.

[550] Num. 35 : 19, 21, 24, 25, 27; 2 Sam. 14 : 11.

[551] Job 19 : 25; Psa. 19 : 14; 78 : 35; Prov. 23 : 11; Isa. 41 : 14; 43 : 14; 44 : 6, 24; 47 : 4; 48 : 17; 49 : 7, 26; 54 : 5, 8; 59 : 20; 60 : 16; 63 : 16; Jer. 50 : 34.

[552] Comp. Isa. 51 : 10; Jer. 31 : 11.

[553] “A term of which the original import is uncertain. The very obscurity of its etymology testifies to the antiquity of the office which it denotes.” (_Speaker’s Com._ at Num. 35 : 12.)

[554] Cited from Herzog’s B. Cycl., in Keil and Delitzsch’s _Bib. Com. on the Pent._, at Num. 35 : 9-34.

[555] See Niebuhr’s _Beschreibung von Arabien_, p. 32 f.; Burckhardt’s _Beduinen und Wahaby_, pp. 119-127; Lane’s _Thousand and One Nights_, I., 431, note; Pierotti’s _Customs and Traditions of Palestine_, pp. 220-227; Mrs. Finn’s “The Fellaheen of Palestine,” in _Surv. of West Pal._, “Special Papers,” pp. 342-346.

[556] Comp. Exod. 21 : 18-27; 22 : 14-17; Lev. 27 : 1-8.

[557] Num. 36 : 30-34.

[558] Sooras, 2 and 17.

[559] Livingstone and Stanley on several occasions, made payments, or had them made, to avoid a conflict on a question of blood. See, e. g. _Trav. and Res. in So. Africa_, pp. 390, 368-370, 482 f., _The Congo_, I., 520-527.

[560] _Reise in Hadhramaut_, p. 199.

[561] _Surv. of West. Pal._, “Special Papers,” p. 342.

[562] _A Pilgrimage to Mec. and Med._, 357.

[563] _Cust. and Trad. of Pal._, p. 221.

[564] _A Pilgrimage_, p. 367.

[565] See pages 126-133, _supra_.

[566] See page 132 f., _supra_.

[567] Pierotti’s _Cust. and Trad. of Pal._, p. 216.

[568] Comp. Gen. 15 : 18; Jer. 34 : 18; 2 Sam. 12 : 17.

[569] See Gesenius, Fuerst, Cocceius, s. v.

[570] Gen. 21 : 22-24.

[571] See pages 14, 16, 20, 22, 25, 27, etc., _supra_.

[572] See page 47, _supra_.

[573] Gen. 21 : 31.

[574] Comp. Gen. 31 : 44-47.

[575] Gen. 21 : 30.

[576] See page 53, _supra_.

[577] Gen. 21 : 33.

[578] See references to the blood-stained covenant-tree, in Appendix, _infra_.

[579] Gen. 22 : 18.

[580] See page 61 f., _supra_.

[581] Gen. 26 : 25-29.

[582] Gen. 26 : 30, 31.

[583] See page 62, _supra_.

[584] Comp. Gen. 12 : 6-8; 28 : 18-22; 31 : 19-36.

[585] Mr. Forbes tells of a custom, in Sumatra, of taking a binding oath, above the grave of the original patriarch of the Passumah. An animal is sacrificed, cut into small pieces, and cooked in a pot. “Then he who is to take the oath, holding his hand, or a long kriss of the finest sort, over the grave-stone, and over the cooked animal, says: ‘If such and such be not the case, may I be afflicted with the worst evils.’ The whole of the company then partake of the food” (_A Naturalist’s Wanderings_, p. 198 f.). This seems to be a vestige of the primitive custom of eating on the witness-heap of an oath.

[586] Gen. 31 : 44-54.

[587] 1 Sam. 18 : 1-3.

[588] See pages 14, 24, 28, 35 f., 62, _supra_.

[589] 1 Sam. 18 : 4; 20 : 1-13.

[590] 1 Sam. 19 : 1-7.

[591] 2 Sam. 1 : 26.

[592] See pages 10, 53, _supra_.

[593] 1 Sam. 20 : 13-17.

[594] 2 Sam. 7 : 1; 9 : 1.

[595] 2 Sam. 9 : 2-13.

[596] Heb. 10 : 1-4.

[597] Rom. 8 : 22.

[598] Rom. 8 : 32.

[599] Heb. 13 : 20.

[600] Comp. John 1 : 1-14; Heb. 1 : 1-3; 2 : 14-16.

[601] Gen. 21 : 12; Heb. 11 : 18.

[602] 1 Pet. 1 : 20.

[603] Rev. 13 : 8.

[604] See page 250, _supra_, note (footnote 530).

[605] Heb. 10 : 5-9.

[606] John 6 : 53-58.

[607] John 6 : 63.

[608] John 6 : 60.

[609] John 6 : 60.

[610] Heb. 1 : 14-16.

[611] Gal. 3 : 6-9, 16, 29.

[612] Keble.

[613] “In the garden of Gethsemane, Christ endured mental agony so intense that, had it not been limited by divine interposition, it would probably have destroyed his life without the aid of any other sufferings; but having been thus mitigated, its effects were confined to violent palpitation of the heart accompanied with bloody sweat.... Dr. Millingen’s explanation of bloody sweat ... is judicious. ‘It is probable,’ says he, ‘that this strange disorder arises from a violent commotion of the nervous system, turning the streams of blood out of their natural course, and forcing the red particles into the cutaneous excretories.’” (Stroud’s _Physical Cause of the Death of Christ_, pp. 74, 380).

[614] Luke 22 : 44.

[615] John 13 : 1.

[616] Luke 22 : 14, 15.

[617] As to the points in this dispute, see Andrews’s _Life of our Lord_, pp. 425-460, and Farrar’s _Life of Christ_, Excursus X., Appendix.

[618] Matt. 26 : 26.

[619] Luke 22 : 19, 20.

[620] Mark 14 : 23.

[621] Matt. 26 : 27, 28.

[622] Luke 22 : 20.

[623] Matt. 26 : 28.

[624] 1 Cor. 11 : 25.

[625] Mark 14 : 23.

[626] John 15 : 13-15.

[627] John 15 : 4-7.

[628] John 17 : 1-24.

[629] 2 Tim. 1 : 10.

[630] Heb. 9 : 16, 17.

[631] John 15 : 13.

[632] John 10 : 10, 18.

[633] John 6 : 51.

[634] John 6 : 55.

[635] See Matt. 27 : 33-54; Mark 15 : 22-39; Luke 23 : 33-47; John 19 : 17-37.

[636] “He was ultimately ‘slain,’ not by the effects of the anguish of his corporeal frame, but by the effects of the mightier anguish of his mind; the fleshy walls of his heart--like the veil, as it were, in the temple of his human body--becoming rent and riven, as, for us, ‘he poured out his soul unto death.’” (Sir James Y. Simpson, cited in Appendix to Stroud’s _Physical Cause of Death of Christ_.)

[637] Isa. 53 : 12.

[638] Comp. Rom. 6 : 23; 1 Pet. 3 : 18; Isa. 53 : 4-6.

[639] 1 John 5 : 11, 12.

[640] Lev. 17 : 11.

[641] Lev. 17 : 14.

[642] See pages 116-125.

[643] Eph. 1 : 7.

[644] 1 John 1 : 7.

[645] Rev. 1 : 5.

[646] 2 Cor. 5 : 17.

[647] Col. 3 : 3.

[648] 1 John 5 : 20.

[649] 1 John 5 : 13.

[650] John 20 : 31.

[651] Rom. 5 : 8-12.

[652] 2 Pet. 1 : 4.

[653] Gal. 2 : 20.

[654] John 5 : 26.

[655] Col. 1 : 19, 20.

[656] Eph. 2 : 11-16.

[657] Col. 2 : 9-11.

[658] Gal. 3 : 28, 29.

[659] Heb. 10 : 14-22.

[660] See page 167 ff., _supra_.

[661] Comp. Heb. 9 : 24-28; 10 : 10.

[662] Heb. 10 : 28, 29.

[663] The Covenant of Bread and the Covenant of Blood are two distinct covenants, in Oriental practice as well as in biblical teaching; although this difference has been strangely overlooked by biblical students in the realm of Orientalisms. The Covenant of Bread is temporary; the Covenant of Blood is permanent. The one secures a truce; the other secures a vital union. Symbolically, the one gives nourishment; the other gives life. The Covenant of Bread is an exhibit and a pledge of hospitality, and it brings one into family or tribal relations with those proffering it. The Covenant of Blood is immediately personal and individual. There seems to be an unconscious trace of this distinction in the refusal of the Romish Church to include the laity in the symbolizing of the Covenant of Blood, at the Lord’s table.

[664] 1 Cor. 10 : 14-17.

[665] Heb. 13 : 20, 21.

APPENDIX.