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Timothy to Hebrews - The Preterist Archive

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PART<br />

FIFTH,<br />

THE LAYING HOLD OIST<br />

THE NEW TESTAMENT SALVATION.<br />

(chap. X. 19—xiii. 25.)<br />

That portion of the epistle which consists of speculative reasoning<br />

has now reached its conclusion.<br />

What the author has now further<br />

<strong>to</strong> say, is intended not so much <strong>to</strong> be comprehended, as rather<br />

<strong>to</strong> be apprehended. <strong>The</strong> innermost experience of the innermost<br />

life is the cognosccns. To lay hold on the salvation is not an act of<br />

the head and the understanding, but the 7nost intensive act of the<br />

life,—that act in which the man has the courage <strong>to</strong> declare himself<br />

banlcrupt. Hence the author, from this place onwards, no longer<br />

reasons, but addresses himself <strong>to</strong> the heart and the will of his<br />

readers.<br />

Seven lines of thought or sections can wathout difficulty be distinguished<br />

in this part.<br />

1. In chap. ix. 15-25, the author lays down the proper theme<br />

of the admonition, that <strong>to</strong> ivhicli he admonishes.<br />

2. In chap. ix. 26-31, he enforces this admonition by a frst<br />

motive, namely, by calling <strong>to</strong> mind the greatness of the danger of<br />

falling aivay, and the fearful consequences of this.<br />

3. In chap. x. 32, xi. 1, he adduces a second motive, inasmuch<br />

as he reminds the readers o^ their former faith.<br />

4. In chap. xi. 2, xii. 3, a third motive, inasmucli as tlie author<br />

shows how all the illustrious and celebrated achievements, even<br />

under the old covenant, i)roceeded solely from this principle of<br />

faith.<br />

5. In chap. xii. 4-17—a fourth motive, inasmuch as the writer<br />

shows that every thing which now terrifies Lis<br />

that threatens th^ni, brings only blessing.<br />

readers, the suffering<br />

6. In cliap. xii. 18-29 mffth motive. <strong>The</strong> choice between Christianity<br />

and Judaism is simply identical with that between salvation<br />

and condemnation.<br />

7. Chap. xiii. forms the conclusion, containing special exhortations<br />

and references of a personal kind.

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