IX. BISHOP.

'For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.' 1 Peter ii. 25.

THE Word Bishop occurs four times in the singular, and once in the plural. Rendered overseers in Acts xx. 28. Greek, Episcopos. Latin, Episcopus. From 'over,' and 'I look.' Signifies an overseer, an inspector, or one that has the oversight. Jesus is Episcopus episcoporum; i. e. Bishop of Bishops. The Hebrew pâkid, rendered episcopus, has the same signification. The Athenians gave this name to the person who presided in their courts of justice, and the Digest gave it to those magistrates who had the inspection of the bread market, and other things of that nature. Phil. i. 1. it signifies the pastor of a church. It would seem from the Apostle Paul's directions to Timothy and Titus, that he considered the office to be of a very sacred character. The former is supposed to have been bishop of the Ephesian church.

In

There has been much dispute about the genuineness of Presbyterian and Episcopalian form of government. All such matters we leave to those who have leisure and inclination to pursue them. Our chief business is with the title as applied to the Bishop of our souls.

It would seem from the definition of the word, that it signifies an overseer. Jesus then is appointed to oversee the concerns of the Christian church. All

men belong to him, by heirship, and by his death. Of course, he will take care of his sacred charge. If one is lost, Jesus will be required to account for it by Him who appointed him to his office.

Earthly bishops too often provide for themselves to the neglect of those of their charge. The Heavenly Bishop provides for his flock. One leaves in times of danger. The other never forsakes. Earthly bishops must die. Jesus lives forever. In fine, the one sacrifices his flock. The other sacrifices himself.

Thus all are committed to the Shepherd and Bishop of souls. He will oversee and instruct till all are brought home to glory, that God may be all in all.

X. BRANCH.

Thus speaketh the Lord of hosts, saying, Behold! the man whose name is the BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord.' Zech. vi. 12.

COMMENTATORS generally suppose the Messiah is intended by this word. It is used in this manner in Isa. iv. 2. xi. 1. Jer. xxiii. 5. xxxiii. 15. Zech. iii. 8. Isaiah and Jeremiah call him by this name as a kind of prophecy of his miraculous birth of a virgin. The Chaldee has, whose name is my Messiah.' Cruden renders Luke i. 78, 'the branch from on high,' instead of 'the day-spring from on high.'*

The following things are said of this great personage prefigured by the Branch:

I. He would build the temple of the Lord.

II. He would rule upon his throne.

III. He would be a priest upon his throne.

Other offices and work are assigned to him, but the above are the most prominent.

I. He was to build the temple of the Lord. By this language we are, of course, to understand a temple of a spiritual kind, one, differing in beauty, glory, and duration from all others: one, designed to last when thrones, dominions and earthly temples shall

* The Vulgate translates Oriens, Jesus Christ is the Branch of the house of David. He is likewise, Oriens, the Sun of Righteousness, which is risen in order to enlighten us, and to deliver us out of the shadow of death.

have passed away forever; one, having God for the builder; Jesus for the foundation; the apostles and prophets, and the whole human race for the structure. Peter refers to such a work, when he says, 'Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God, by Jesus Christ.'* The Apostle of the Gentiles also refers to this building: 'Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God, and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together, groweth unto a holy temple in the Lord; in whom ye also are builded together for a habitation of God through the Spirit.' But we must not multiply quotations. We will barely point out some of the glories of this temple, and leave the reader to enter, and admire and adore at his leisure.

1. It is august, because it is the temple of God. 2. It is worthy of reverence, as God dwells in it. 3. It is ancient, for the patriarchs and prophets have labored in the building of it.

4. It is spacious, as it reaches to heaven, and to God himself, and includes both Jews and Gentiles.

5. It is beautiful, because adorned with grace, mercy, love and truth.

6. It is everlasting, because Jesus is the foundation. II. He would rule upon his throne. That Christ was to be a ruler is evident from the whole strain of prophecy. Even to quote the Scripture indicating this fact would swell this work to an immense volume. Ephes. ii. 19–22.

* 1 Pet. ii. 5.

The reader, therefore, in this instance, as in many others, must be content with mere references.* But then, the reign of Christ was of a spiritual nature, as is evident from his declaration to Pilate, which is so full and remarkable that we present the passage: 'My kingdom is not of this world. If my kingdom were of this world, than would my servants fight, that I should not be delivered to the Jews: but now my kingdom is not from hence.'t The kingdom of Christ differs from earthly kingdoms, in its origin, extent, and duration. Jesus will continue to rule among the nations till all are subdued, and then the kingdom will be given up to God even the Father.‡

III. Jesus would be a priest on his throne. St. Paul in his epistle to the Hebrews frequently alludes to this office of the Messiah. There are many particulars belonging to this part of our article. The difference between Christ as a priest and others, is, 1st. He was from heaven, he came from the bosom of Infinite Purity. Therefore his character, partaking of its origin, was without spot or blemish. 2d. This priest possessed absolute power over both the moral and physical departments of creation. He not only preached against sin, but actually had the power to remove it. He not only rebuked disease, but could make the sick whole. He could not only comfort in the hour of death, but he could destroy death itself. 3d. This priest, instead of sacrificing others and their interests, actually sacrificed himself. 4th. This priest died, but had the power to rise from the dead. All

*Mic. v. 2. Isa. xlii. 1-4. Jer. xxiii. 5. Matt. ii. 6. Luke xix. 38. John xviii. 36. 1 Cor. xv. 24-28. See title King.

§ Chap. vii. 11. 15. 17; ix. 11.