did the elders under the Old Testament dispensation. Although they would naturally take a prominent part in the administration of the Lord's Supper, this was not a sacerdotal act; neither was the Passover Supper for which it was substituted; it was sacrificial, but not sacerdotal, being instituted before the Aaronic priesthood, and administered in every family by the head of the household. It is right, therefore, that the Lord's Supper should be administered by the presbyter as a leader in the Church, but not as a sacerdos, and at a table, not at an altar. See chap. xvi. § 14.

§ 10. The minister in the Old Testament is Shereth (n), a word which the LXX has almost always rendered MELTOUρyós.1 The office of minister was not necessarily sacred, but it was always honourable. The minister differed from the servant or slave, in that the latter performed what we call menial duties, or at any rate was expected to toil for his master, whereas the former was a person in attendance on a king, prince, or great personage, to render such honourable service as would be acceptable. In this sense, Joseph was minister to Potiphar (Gen. 39. 4), and afterwards was in attendance on the prisoners in behalf of the governor of the prison (Gen. 40. 4); so, too, Joshua ministered to Moses, Samuel to Eli, and Abishag to David.

The word is constantly used of the ministrations of the priests and Levites, and signifies that they were fulfilling high functions in respect of that unseen Being in whose honour they were employed. The term is equally applicable to angels, who are described in the Epistle to the Hebrews as ministering spirits (πνεύματα λειτουργικά), sent forth by their Heavenly Master to minister to them who should be heirs of salvation.

In Ez. 20. 32, the heathen are said to serve or minister to wood and stone. Here the use of the word Shereth is

The word is rendered diako ey only in Esther 1. 10, 2. 2, 6. 3.

$$ 11. 12.] The Ministry, according to the N. T. 391 ironical; they are engaged in ministrations,—but to whom? to the King of kings ?-no, to blocks of wood and stone.

§ 11. The words λειτουργός, λειτουργία, and λειτουργείν are used of Christian ministrations several times in the N. T. In some of these passages they denote the ministering in worldly things. See Rom. 15. 27; 2 Cor. 9. 12; Phil. 2. 25, 30. In Rom. 13. 6, those in civil authority are honoured by this title when described as God's ministers.

In Phil. 2. 17, and Rom. 15. 16, the work of the Christian ministry, properly so called, is spoken of in terms derived from the sacerdotal and ministerial system of the old dispensation, but when these passages are carefully examined, they will not be found to justify the claims which have been sometimes made by the ministerial order in later times. In Phil. 2. 17, Paul describes himself as offered like a libation for the sacrifice and ministry of his convert's faith; that is to say, that he might be sacrificed on their behalf. In Rom. 15. 16, he speaks of himself as ministering the Gospel of God that the offering up of the Gentiles might be regarded by God as an acceptable sacrifice, being sanctified by the Holy Ghost. In each of these cases the sacrifices are persons; and the passages are closely related to Rom. 12. 1, where Christians are directed to offer their bodies as living sacrifices; but there is no reference whatsoever to what is now sometimes called 'the Christian sacrifice.'

§ 12. With regard to the word serve or service, the LXX often keeps up a distinction which is not to be found in the Hebrew. It has both Sovλeía, which is bond service, and which may be used in a religious sense or not; and λáτρɛa, sacred service, a word only used in a religious sense, but not confined to the priesthood. For these two renderings the Hebrew only has the one word 'avad (7y), which is used of every kind of service, good and bad, whether exercised towards man, idols, or God. The distinction which is some

times drawn between the words douleia and latreia in connexion with the worship of God and of created beings is certainly not one which can be substantiated by reference to the Scriptures of the Old Testament.

§ 13. The verb dovλɛúw, as well as the noun doûλos, is frequently used in the N. T. of the service due from every Christian to God and to Christ (see, for example, Col. 3. 24; 1 Thess. 1. 9), whether that service take the form of ministry or not.

Aarpɛía is used of that religious service of the Christians which consists in self-dedication to God, in Rom. 12. 1; Phil. 3. 3; Heb. 9. 14; 12. 28. St. Paul uses it of his own life of service in Acts 24. 14, 26. 7, 27. 23; Rom. 1.9; 2 Tim. 1. 3. It is also used to indicate the ceaseless employment of God's servants in heaven, Rev. 7. 15, 22. 3.

§ 1.] Hebrew words representing Royalty and Rule. 393

CHAPTER XXI.

KING, JUDGE, CONDEMN, PUNISH, REVENGE.

§ 1. Hebrew words representing Royalty and Rule.-§ 2. Hebrew words for Judgment.-§ 3. Distinction between the judicial and the administrative office.-§ 4. General meaning of Shaphath.-§ 5. Distinction between Judgment and Condemnation in the N. T.-§ 6. Words used for Punish in the O. T.-§ 7. Vengeance, according to the O. T.§ 8. The same in the N. T.

§ 1. THE Hebrew words translated king and kingdom in the A. V. are connected with the root Malac (5), which appears in various proper names, such as Ebed-Melech and Milcom. The verb is generally rendered reign (in Ez. 20. 33, rule).

Another word largely used in the same sense is Mashal (Sun), which refers, not so much to the office as to the government which that office implies. It is generally rendered rule, sometimes reign, or dominion, and occasionally govern, as in Gen. 1. 18, where the heavenly bodies are described as governing the day and the night.

Shalath (b), to get the mastery, is used with much force in Ps. 119. 133, 'Let not any iniquity have dominion over me.' It is also rendered 'dominion' nine times in Daniel, and rule' fourteen times in the same book. This word is used of Joseph when he is described as 'the governor of Egypt,' Gen. 42. 6. Sheleth, which is derived from it, signifies a shield, and is rendered ruler in Hos. 4. 18; and Sholtan, which reminds us of the modern word Sultan, is rendered dominion in Dan. 4. 3, &c.

Negid (7), a leader, is generally translated prince or

captain, and is used of a ruler several times, especially in the Books of Chronicles. In Dan. 9. 26 (the people of the prince'), and 11. 22 (the prince of the covenant') there may be a reference to the Messiah. The word is plainly used of Him in Is. 55. 4. It properly signifies a guide, from the

root nagad, to inform.

Pechah (n), a satrap or pacha, is used for a governor chiefly in the later historical books, also in Hag. 1. 1, 14, 2. 2, 21, and Mal. 1. 8.

Sar (), a chief captain' in the army, is the title given to the captain of the Lord's hosts' in Jos. 5. 14, 15. It is applied to judges or rulers of the tribes (Ex. 18. 21), who are usually called princes in the A. V. in the later books. It is translated governor or used of government in Ps. 68. 27; Is. 1. 23, 32. 1; Jer. 1. 18, and 52. 10; also in Is. 9. 6, 7, where the Messiah is called 'the prince of peace,' and the government shall be upon his shoulders . . . and of the increase of his government and peace there shall be no end.' The Messiah is also called the prince (Sar) in Dan. 8. 11, 25, 10. 13, 21, and 12. 1.

Ba'al (by), to be lord, husband, or master, is used of having dominion in 1 Chron. 4. 22, and Is. 26. 13 ('Other lords besides thee have had dominion over us '). This word is found in the remarkable declaration in Is. 54. 5, Thy maker is thy husband.'

Yad (7), the hand, or instrument of power, is used of lordship in 1 Chron. 18. 3; and 2 Chron. 21. 8. In Gen. 27. 40 (When thou shalt have the dominion'), a word (77) is used, the meaning of which is uncertain. It also occurs in Jer. 2. 31, and Hos. 11. 12; and is rendered mourn in Ps. 55. 2.

In Job 38. 33 (Canst thou set the dominion thereof in the earth'), the word used is supposed to signify rule or empire, and to be connected with the name of the officer