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SACRED HERMENEUTICS
DEVELOTED AND ATPLIED;
INCr.UKlNG
BY
SAMUEL DAVIDSON,
L. D.
fraXA.?S ya,o
'hiifn.-^a.
OriGEN.
EDINBURGH:
THOMAS CLARK,
38
GEORGE STREET.
PEE FACE.
The
following
work
is
proposed,
when
on Biblical Criticism.
principles
adjusted,
it
remained
for
him
meaning.
The fundamental
stituting the theory of interpretation, have been laid down and exemplified. As it would have been comparatively useless to state naked precepts apart from the mode in
in exegesis,
numerous ex-
may
The volume
is
true,
books on Hermeneutics in the English language, but none of them is constructed on the plan which the author regards as best adapted to the subject.
cessarily brief,
They
are unne-
encumbered with a
multiplicity of rules,
deficient in examples,
partially antiquated.
objectionable in arrangement,
or
a course
IV
PREFACE.
and more
practical in
its
genuine
result.
It is not
for chapters
on emphasis,
of speech, the principles of prophetic interpreThe &c., which have been purposely omitted.
author
able to see, though he cannot pause
far as the
To
is
describe
gram-
the business of
inconsis-
grammar
or rhetoric;
and
as
if it
it
up the
third topic at
length and by
itself,
In
viz.
the best
Here
mind
of the
for the
to
others.
it
To compensate
It
appeared of
;
consequence to reserve
a distinct place
Perhaps
also,
some
may
correct than
The
Hebrew
poetry have
want
rREFACE.
it
was
at
ticed at large,
and the
late
Ewald
review.
In the mean time, it may be said of Ewald's " AUgemeines iiber die Hebraische Poesie," published at
it is
thoroughly
scure.
German
it
in its nature,
That
is
failure,
it
it
would not be
demonstrate, although
ginality of conception.
and
ori-
The
The
Bibliographical
author
is
satisfied that
and im-
partial a
noticed, as his
dents of the Bible should cease to be guided by the decisions of popular reviews
and
sectarian magazines.
It is
made
to serve
and not
as laudatory
comfar
A faithful estimate of
how
this as well as
successful,
On
every
In the absence of a
full
cal interpretation
may
it
has passed.
VI
PREFACE.
The book contains general, not special Hermeneutics. With the former it is wholly occupied. This arose from
the leading idea that guided the author, viz. that the Bible
its
is
own
interpreter.
The
prominent throughout.
Hence
special
and hence,
too,
Herthe Her-
New
is
which
in
Avoiding a procedure
volume has
much
word
of
some degree axiomatised, which can only be done with success by resting on the broad basis of Scripture and common sense together.
in
The
idea
may
viz.
because
to the
they
demand more
detail in order to
be useful
If
it
them
satisfactory
and near
Had
PREFACE.
Vll
chapters should have been enlarged, and ajDpropriate examples increased. Possibly this may be done at a future
time, should a second edition be called for.
The author is sincerely sensible of many imperfections in the work which he now ventures to send forth. But he has
do what he could, in the time and circumstances connected with its composition. Had he possessed
endeavoured
to
greater advantages
and
leisure,
it
By
God he
bring
such as
it
is,
to a termination
and
it
is
his
humble prayer,
to
that
it
may
intelli-
It is of
and matured. Dangerous sentiments, professedly drawn from the word of God, are widely afloat in the religious
world.
prevalent.
each one
expound the Bible, to have certain fixed principles by which he may be guided amid the rubbish of antiquated notions and the accumulation of ingenious novelties thrown in his path. Let him seek for truth and truth alone, undismayed by the opprobrium of
sect, the
who undertakes
The
Bible must
its
be his only
infallible
text-book.
To
understand
all
para-
mount
disclosures,
he should bring
the perspicacity
and learning he may possess, unswayed by the dogmas of any creed, however wisely framed, or industriously lauded. Let him strive to attain, under the influence of the Holy
Ghost, those broad, comprehensive views of revelation,
VIU
wliicli shall at
PREFACE.
once
settle
and
enligliten the
mind, ^vhile
If rules
;
and
sin.
effect,
their only
false opinions
will
but
less
than to discountenance
demand
to
be
faithfully
Neander:
be
of
all
im-
The judgment
and
it
who
schools, I despise.
Every kind
of popery,
whether
be a state-church, a
an orthodox or a
heterodox popery,
is
to
me an
abomination.
May
the
Lord preserve
human
spirit
!"
The
Bewglass, to
ledgments.
whom
beg
to
March
3lst 1843.
-^
table of
Errata wiU
he
found
at the
CONTENTS.
Chap.
I.
Hermeneutical Qualifications,
erary,
.....,,.
1.
Page
1
Moral.
2. Intellectual. 3. Lit-
II.
Use of Reason
in
30
III.
Limitations of the Sentiment, that the language of the Bible should be interpreted like that of other books Some peculiarities in Biblical Interpretation,
. .
....
.
. .
47
.57
V. History of Biblical Interpretation Patristic Period Barnabas Hermas Clement of Rome Ignatius Polycarp Justin Martyr Clement of Alexandria Irenreus The Clementine Recognitions Tertullian Origen The TradiCyprian tion of the Alexandrian Church The Tradition of the Latin Church Gregory Thaumaturgus Hippolytus Athanasius Eusebius
Ephraem the Syrian Basil the Great Gregory of Nazianzum Gregory of Nyssa Diodorus Chrysostom Hilary Ambrose Jerome Augustine Tichonius Theodoret Cyril of Alexandria Isidore of Pelusium Pelagius Julian Vincentius Lirinensis Andreas Cassiodorus Gregory the Great General
.....
-
70
VI.
VII.
phylact Lanfranc Nicetas Peter Lombard Euthymius Zigabenus Rupertus Thomas Aquinas Hugo de Caro Albert Bonayentura Nicolaus de Lyra Gerson John Wessel John Huss Paulus Burgensis Laurentius Valla James Faber Stapulensis Erasmus Review of the Second Period, Systems of Interpretation. The Moral or Kantian The Psychologico-Historical The Accommodation System The Mythic
St.
.
or from the beginning of the Seventh Century to the ReformaBede Alcuin Rhabanus Maurus Walafrid Strabo Druthmar Claudius CEcumenius Arethas Notker Theo-
163
193
VIII.
The Principles of Interpretation Stated and Exemplified, 226 IX. The [Principles of Interpretation applied to Figurative LANGUAGEAUegory Parable Fable Enigma, 285
32
XU
Ch.
CONTENTS.
XL
in
the New.
Page
1.
The
New
Testament were
full table
of
all
Hebrew, the Septuagint Version, and the authorised English transwith critical Remarks on each. 2. The various modes in which they are made Their introductory formulas Causes of the diversity in Formulas The degree of accuracy with which Quotations adhere to their originals. 3. The purposes for which citations were made The most important formulas considered Supposed instances of accommodation expounded Quotations classified Complete list of passages in which the New Testament writers have merely referred to the Old The connexion of the subject with
lation,
verbal inspiration,
^
......
3^
XII. Alleged Contbadictions of Scripture. Preliminary considerations Discrepancies between the Old Testament Writers resolved Discrepancies between the New Testament Writers explained Discrepancies between the Old and New Testament Writers resolved The Genealogies of our Lord in Matthew and Luke unfolded Discrepancies between Sacred and Profane
Writers,
.516
XIII. Ancient Versions, Commentaries, and Lexicons as Sources OF Interpretation, comprehending 1. The Septuagint. 2. Vul4. Saadias. gate. 5. The 3. Aquila, Symmachus, and Theodotion. Arabic immediate Versions of the New Testament in the London Polyglott. 6. The Tai'gums. 7. Pesliito. 8. The Commentaries of Jarchi, Abenesra, Kimchi, and Tanchum of Jerusalem'; with the Lexicons of Abulwalid, Judah ben Karish, David Kimchi, and Pagninus on the Old Testament. The Works of Scholiasts and early Glossographers, with the Commentaries and Catenae of the Fathers on the New Testament Axiomatic Principles, 612
The
Syriac.
3.
The
Chaldee,
643
XV. Use
of
General Information
Scripture, comprehending,
ogy. 3. Archaeology.
7.
4.
in
the Interpretation of
2. 6.
.
1.
General History.
6.
ChronolGeology.
.
Geography.
Natural History.
Medicine, &c.
659
XVI. Bibliographical Account of Hermeneutical Writers from THE Reformation to the present Time, containing an analysis
Works, with a critical Estimate of their value. The works on General History, Chronology, Archfeology, Geography, Natural History, Geology, and Medicine, specified and chaof
theii"
best
Index Index
tion
of of
Greek
and
.
Hebrew
.
is offered,.
Texts of Scripture
referred to,
...... .....
Chapter
XV.
677
727
.738
740
SACRED HERMENEUTICS.
CHAPTER
I.
HERMENEUTICAL QUALIFICATIONS.
The meaning of all language, written or spoken, is developed by the application of general laws, usually termed Hermeneiitics. These principles, in their relation to Scripture, are styled Sacred Ilermeneutics ; and their application to particular instances has
received the
name Exegesis.
When
he enters upon another and a more important field. He has now a twofold duty to perform Jirst, to associate in his own mind with the terms employed the exact ideas which the Spirit intended they should symbolise and secondly, to excite the same ideas in others by means of He has to apprehend the meaning of spoken or written signs. Scripture, and to exhibit it, when apprehended, so a^; to be intelligible. In this way he steps forth into a higher criticism than Hitherto, he has been employed in that of textual settlement. Initiatory clearing away impediments, and preparing the soil. processes being completed, the problem has been made ready for To it, therefore, as to a momentous demonstration, he solution.
a pure text by the results of criticism,
:
all
its
successful
But
which must not be forgotten. The Bible is a book The source peculiar in its kind, and authoritative in its claims. from which it comes is heavenly the message it announces, eleIt awes by its supernatural energy, or vated and ennobling.
;
power.
We
find that
it
depicts our
whilst the
unaff'ected simplicity
and majesty of
ceptation of
all.
its
delineations
commend
HEKMENEUTICAL QUALIFICATIONS,
Qualities of head and heart are needed
it,
proached.
by him who
undertakes to expound
but inseparable concomitants of real advancement. These may \st, Moral; 2d, Intellectual; 3^, be divided into three kinds:
Literary.
Isf,
singleness of desire to
know
and ac-
countable,
we put
light,
If we be disposed to look for divine own wisdom unable to conduct us to a saving acquaintance with the truth, we shall go with cheerful
love,
j^ccording to
its
impotent
his faith
indisposed
we
are morally
to
'
going out habitually towards forbidden objects, are not directed to Him. This is the character which all bring along with them, in the first instance, to the infallible source of true knowledge and unless it be corrected, selfish or sinister motives will assuredly prevail. A thousand reasons for the perusal of this volume, rather than one which commends itself to the approbation of Jehovah, soon present themMere curiosity impels many to read its pages with great selves. Imbued, it may be, with a taste for history, chronointerest. logy, geography, or some other department of knowledge, they are anxious to ascertain the sentiments of the various writers on these topics ; heedless the meanwhile of Him who inspired them, or of the great salvation to which minor details are subordinate. A book so ancient, coming, as it does, with an authoritative demand upon the faith, excites an eagerness to know how these topics are treated. Some even dare to read in order to find within itself a ground for rejecting its holy claims, and casting off the restraints of its severe morality. We might thus enumerate very various, but oft commingling reasons, by which men are induced But there is one motive that ought to peruse the Scriptures. ever to actuate the believer in approaching them, viz. a simple desire to know the will of their omniscient Author. This is the predominant and pervading feeling of the true Christian, as he
desires,
;
and favour.
Our
HEBMENEUTICAL QUALiriCATIONS.
volume on whose reception his destiny depends. reverentially draw nigh to Jehovah through his word, I put myself in the posture of submission, and prepare my powers for a believing apprehension of the momentous truths he has been pleased to communicate. But should any other, feeling
takes
lip
the
When
I thus
me
;
should
some things
are incredible
commands
humanity, I begin to set myself against the Creator, and claim a higher wisdom than befar too strict for the infirmities of
longs to man.
ciples of
My
pride rises
up
for
my nature,
favourable position
of the word
when an authoritative demand for total subjection made upon it by the Almighty. In hours of sober seriousness, when we would come to the word as little children with the utmost simplicity, we hear the knockings of a sinful pride ready to
into activity,
is
That we should entertain an honest desire to learn the revealed God, is not only useful, but indispensably necessary to the
We
meaning,
till
we come with
hearts longing to
Here he speaks
;
value,
we cannot
expect to
know
its
worth, or enjoy
its
comfort.
to
We
com-
to the teaching of
God,
ere
we be prepared
;
real import
of his communications.
No human
It
neously in
fruit to the
bought with silver. Nor does it spring up spontathe soil of unrenewed nature. Rather is it a plant of
God
its
We
source of that desire which forms a qualification indispensable to the true expositor. The influences of the Holy Spirit produce it.
Without Him, it cannot exist or abide in the heart. The training of the schools suffices not to call it into existence ; nor can a religious education furnish it. The operation of the Holy Ghost
alone can create and preserve
it
in living activity,
amid opposing
4
passions.
HERMEXEUtlCAL QU AMFICATIONS.
Vain
is
we
Do we
?
supplicate at
determination formed.
Do we
cease to pray
covered
with the sable curtain of unbelief; it loses the attributes of honesty and humility the motives are complex and corrupt.
;
Where then
will of the
is
who
habitually searches
know
the
is
truly illuminated.
To He
woo
the perishing
men by
and sublime truths unfolded by God for the salvation of men. His heart is touched with the torch of heaven; and it requires no prophetic vision to foresee, that he will succeed in his researches.
He
will be infallibly
way
its
of truth, righteousness,
plainer as he reads,
and peace.
The word
God
will
become
of heavenly principle.
The
become a
plain.
Things inexplicable
to the tortuous
mind
Humble
and dignity of truth into the soul. Such are the results of the attitude of mind to which I would seek to call attention. Those who wish to be good interpreters must obtain it. The Holy Spirit is willing to bestow it, in answer to prayer ; and present duty urges to ask its bestowment. Perhaps some cherish the
secret wish, that the result of their inquiries
may
tend to the
upholding of a system, or the honour of a creed ; and are even uneasy lest fundamental investigations shake the theological strucBut such possess not the ture they have been wont to admire. moral frame recommended by sanctified reason. They long like
want every student to become the sincere and learn is His invitation to Come me, Jesus. of follower of with reveApproach your souls. rest to shall ye thus all find Expect that your doubts will rential awe and prayerful spirit.
Israel after the flesh-pots of
Egypt.
We
TIRRJVIKNEITTICAL QUALIFICATION!^.
5
that the promise
His countenance
Were
this
moral preparation contemplated in its preeminent desirableness, and humbly sought by every professed interpreter, the creeds of
churches would exhibit fewer diversities.
But some
obey
it.
are desirous to
know
the will of
to
They approve
of
it
They
survey
it
as a beautiful portrait
bosom a vigorous
in his
Now
own
it
mind
to
follow the
the Scriptures.
in
Let
To
commandment of God, and to exclude the soul " If any man will do His from the element of its own safety. will, he shall know of the doctrine, whether it be of God."*
to disobey the
God
has a mighty influence on the reout with atheism in their lives, and
deriving fuel from practical un-
become
no uncommon thing to witness extensive knowwe were designed beings devoid of practical energy to be creatures of dry intellect But the Bible brings us into contact with or devoted holiness. holy men, who spake as they were moved by the Holy Ghost. To understand their language, we must be holy ourselves else
!
It is
we may be
a new
To
ready to exclaim.
Ye
doctrine,
What commu-
nion of soul can the selfish sinner have with the sacred writers ?
poetic taste,
understand the poet's creations, we must be imbued with a and enter into the very conceptions of the man of
we
admire.
So
is it
comprehend or relish the profound speculations of the mental philosopher, we must imbibe a kindred spirit of investigation, and
To
go with ardour
And
thus too
He
themes.
He
How
who
cherishes
no
John
vii.
17.
6
ness ?
IIERMENEUTICAL QUALIFICATIONS.
He
full
sense of the
Scriptures,
A current
and holy in the bosom must Between be the current of feelingr which commingles with it. the g-enius of the Bible and the ungodly man there is no cementing element. He is amazed at the strangeness and frequent reof holy feeling pervades the Bible
pulsiveness of the precepts he meets with.
He
meaning, because he does not heartily love it. Just as in nature two bodies repel each other ; so does the mental element of ungodliness shrink back from the spiritual revelations of heaven,
refusing to sympathise with their quickening power.
But the
will, is
As
This
is
many
interpreters
who
much
On
the contrary,
it is
not
difficult to ac-
who heap
They who
never possessed
spiritual
value aright.
Men without
by themselves.
its
The mind
it
own
If,
of revelation
tarnished.
it
When
standard by which
God
or
when reason
distorted
;
to diction
exists
own
simplicity.
meanings, discovers a
corrupted by the
artificial
employments of life, by the meby a fancied supeown acumen. It has often been a
HEUMENEITTICAL QUALIFICATIONS.
Oil
the
Men
views of paragraphs not obscure in themselves. But were the moral qualification to which we have adverted sufficiently insisted on, the wonder should soon abate. When reflecting indeed on the promise, " and they shall be all taught of God," we may
well marvel that Christians disagree so widely in their expositions of Scripture,
faith
and consequently
are shut
;
and duty.
But such
promise
is
not realised.
We
up
mightily overlooked
We
re-
but to the
kingdom of
fancies,
in proportion to their
in supplicating
Holy humility
is
an effectual preparation
the aids
many a lesson as to the meaning of the word, which of human learning, and all the commentaries of men many
painful researches
Every right-hearted student will promight have sooner and successfully terminated, had he relied with simpler faith on God himself, and banished the selfishness which stood in the way of Were the old man more crucified, the prohis true seeking. mise " and they shall be all taught of God" would have greater
could not avail to impart.
effect.
Such
is
it
These
attributes
from whom proceed all holy desires. and acts are implied in " a singleness of desire to
know
to
the mind of God, with a sincere and steady determination obey it ;" and whoever agrees to the description is so far well equipped for exegetical labour. It is of much importance that the heart should be cultivated equally with the understanding
that
it
should be taught to
feel aright,
and
all
We
HERMENEUTICAL QUALIFICATIONS.
German
undue confidence
sistance, they set
human wisdom.
or looking
spiritual illumination,
up
to
about the task of sacred exegesis as they would undertake to ascertain the meaning of a heathen author. With
their apparatus of
grammars and
;
lexicons, they
come
to the Bible
as to
Homer
or
Herodotus
But thus an
all its
essential ele-
ment
is
overlooked.
They
are loaded
value, lead to
Accordingly,
we
duced by a kind of mechanical process from the grammar and lexicon, or from the ulterior sources to which these works themselves are indebted
is
;
spirit
unapprehended.
whilst there
love
revelation on
light.
is no comprehensive survey of the pages of which the mind of the believer can dwell with de-
What
avails
it,
is
so richly furnished
with the results of learning as to enumerate the varying opinions of writers, and point out their defects,
infuse
life
if
he be unable to
Spirit ?
The mind
spirits.
of the
German
were on husks,
hungry
for that
We
fear that
may
His
Else
heart has not been Avarmed to feel the fervour of divine love, or
humbled
to seat
him low
at the
Redeemer's
feet.
why do
God
What
!
invaluable
given to the interpreter, when he receives a spirit of Speak of submission to the authoritative teaching of Jehovah external helps to him who believes in the omnipotence of intellect
;
or of iuM'ard resources to
is
stored with
IlERMKXF.rTICAL QUALIFICATIONS.
\)
him of the necessity and let him be abased of the wisdom that cometh from above a greater beyou prove will Thus before the Lord his Maker. nefactor, than by urging the study of all the commentaries that have been elaborated in the spirit of literary ardour or of curious research. Bring to the foot of the eternal throne the man of there let the prayer of lofty intellect and learned demeanour humble confession, with fervent entreaty for the Spirit's influences, and the suppliant will ascend as the rising incense to Heaven receive a spiritual impulse far more to be desired than a liberal apparatus of grammars and lexicons, or the critical knowledge of the ancient languages employed in communicating a divine
accumulated learning
;
tell
revelation.
To these belong a good judgexamine and compare whatever comes under its notice or a power of analysis by which the mind separates and Such a clearly apprehends things that are easily confounded. the unwarranted faculty distinguishes the false from the true In assumptions of men from the uncorrupted truth of God. comparing one passage with another, it readily perceives the degree of similarity existing between them, and the light mutually reflected. In considering an extended portion, it discerns
2d, Intellectual qualijications
fitted to
ment,
whom
and
In choosing
among
meaning in a particular place. In short, in proportion as the judgment is stronger and more discriminating, the more vigorous will be the grasp with which the mind seizes the exact idea of
the original writer.
And when
But
if
convey it in palpable form to he think confusedly, and do not should he'i discriminate between things having a natural affinity have but a faint idea of the power of an argument he loses the
will
; ;
Thus
a good
judgment exercised to discern true and false, erroneous and sound, Strong vigorous sense will is necessary to a good interpreter.
prevent the expositor from falling into
the learned
may
readily
commit
10
HERMENEUTICAL QUALIFICATIOX.^.
men
is
wont
to entertain-.
Who
check their
all
erratic tendencies,
expose themselves to
the ridicule of
sober-minded
men
lies
beyond
its
its
comprehension.
An
All have heard of the allegoOrigen and many of the fathers, whereby the true meaning of the Spirit was obscured or perverted. Mystics too in all ages have endeavoured invito. Minerva to procure the
rising system of
Ingenuity
Spirit.
new
theories,
and
in persuading itself
mind of the
Hence
and
his followers
little
He has is wont to keep away. wander into the dim regions of speculation, or to lose himself amid the shadowy phantoms of an unsubstantial reality. It is his aim to keep within the limits of what is kno7vn and useful, leaving others to tread the dubious paths of adventure. He regards Scripture as a mine to be explored, not
vagancies the judicious interpreter
inclination to
meadow to be heedlessly traversed. Endowed with a quick and clear perception, he apprehends the doctrines of Scripture as they are propounded for his reception, acknowledging them to be the lessons of heaven. Instead of confounding things that differ,
as a
finds to
reluctantly they be
heart.
be accordant with the analogy of Scripture, however welcomed by the worldly affections of the
its
Confiding in
own
strength,
it
on others'
will be
Every thing
to
brought to the
test.
Such, at
least,
that attitude of
be of great import-
carries about with him an apparatus thoroughly capable of weighing conflicting evidence, and of impartially estimating its value, corresponds
He who
to our description.
HERMENEUTICAL QUALIFICATIONS.
I I
putation present themselves to view, requiring to be settled by Hence the thorough theologian the dictates of a sober mind.
who
is
resolved to
know
its
numerous
fallacies
intellectual expansion.
and
false
acumen no Unless he be competent to detect the glosses of the erroneous interpreter, he will
difficulties.
its
than
as
men
of greatest imagina-
most superficial and unsatisfactory expositors, being borne away by the fervour of their emotions on wings of beautiful but fragile texture. Witness Jeremy Taylor, whose fancy, wandering amid the glorious magnificence of heaven, and selecting the finest images which it shed forth in luxurious exution have proved the
We
know
immortal Milton, whose undying poetry has raised him to the summit of fame among the sons of genius. His treatise on Christian doctrine
shows that he speculated in the domain of revelation more adventurously than man may wisely attempt. The combination of a splendid imagination with strong intellectuality
rare.
is
sound judgment or acute ratiocinative faculty seldom coexists with a fine fancy. And even when they are almost equally balanced in the same individual, the one is apt to overpower the
other.
The man
On
with a
florid
imagination
unable to
titute of equal
power,
it
will soon
its
be overcome.
creations.
unques-
The
when
HERMENEUTICAL QUALIFICATIONS.
;
investigation
ing, casting
when the literature of the Bible is steadily advancdown before it whatsoever loveth or maketh a lie. If, therefore, we be not possessed of sufficient penetration to discover the mind of the Spirit in the written word; if we be destitute of sound sense and exegetical tact, we shall probably expose our-
by
to Christianity.
The
the extravagancies of
evidences of
to
its
them
into
it
human
origin.
or illogical
be
often advanced.
The
Whatever, there-
And
although
it
be impossible to remove
;
less
From
of which
these remarks
it is
mind
Eru-
Such an
and with-
writers,
must be referred
to a
superhuman
art.
An
may
commentators, will be but a poor substitute for it. Doubtless it be improved and strengthened by practice, just as all the
;
but
it
this sagacity cannot be compensated however extensive or profound, the fact that it is capable of being sharpened by exercise, should prove a great incentive to diligence and ardour of investigation. Even he who possesses it in small measure ought not to despond, as though he were incapable of arriving at the right meaning of the Scriptures, but should cultivate his one talent to the utmost, and make up
by
for innate
capacity
l)y
It
may
also
HEKMBNEUTICAL QUALIFICATIONS.
leges, to train the
13
mind by a long course of studies before entering upon the sublimer investigations which theology presents. Here is needed a well-disciplined mind, such as philosophical
studies
lectual
acumen no
Intelhave invigorated, and science served to mature. and the stuless than strength is demanded
;
dent
has passed through a course of preparatory studies, may be expected to brmg along with him into the field of theology a degree of sagacity which soon developes itself as exegetical tact.
who
farther possess a
which he discovers to To be a skilful interpreter, it is not necessary to possess merely a good judgment, but also to be able to set before the reader or hearer the true meaning of Scripture The two faculties are distinct, though in a perspicuous form. It is one thing to seize upon often united in the same person.
of the sacred writers. the very ideas attached to the words employed
writer
;
by the
original
and another, to guide the persons to whom an exposition is addressed to a distinct and clear apprehension of the same ideas. The latter depends in no small measure on the use of suitable and he who is most terms. Language is the vehicle of thought
;
will best
communi-
We
do not com-
mend
than enlighten.
ten or spoken,
is
Whilst a certain number of words, whether writabsolutely necessary to give forth the meaning,
It is of
we do
more importance
to
em-
ploy select and suitable terms than a paraphrastic method, which takes but a feeble grasp of the sense. Still, however, regard must
be had to the circumstances of the persons addressed. A certain degree of fulness, and even of repetition may be allowed, in preference to obscurity arising from condensation.
best,
Here the
rule
is
The
writings
first,
Spirit
guage
stitute
it
clearly to others.
own lanBut if we
them in place of the thoughts which the Spirit willed to embody, we injure its character and misapprehend its import. Whatever ideas we attach to the language, must be the very As soon as ideas which the language was intended to convey.
14
HERMKNEUTICAL QUALIFICATIONS.
connect with the words, the identical thoughts which the wri-
we
ters
meant them to signify, we fully comprehend their meaning and whenever we perspicuously exhibit these thoughts, we interpret their writings. This is truly to understand and to expound. No theory of All other modes of proceeding must be defective.
our
ters.
own can be
No
on
it,
instance, whether
it
be really
what what they did mean. All our theological opinions must be deduced from, not introduced itito, Scripture. The question to which regard must always be had is, What ideas did the Holy Spirit intend to convey by such and such words ? This is the object of all investigation, embracing a singleness of aim, far removed from the ends which
set forth
by the
waiters.
We
must lay
we
discover
the Bible
is
The
science of in-
very meaning which the words were designed to express. When selfish and secular ends shall be absorbed in the honest endeavour to know the precise ideas connected with the words by the sacred writers themselves, we may expect Hermeneutics to take a commanding place among itself a regular science, where the wanderings of the sciences How often has wanton speimagination find no fitting scope.
simple desire to ascertain the
;
How
!
philosophy interwoven
of their
it
own
it
is
maxims must first fall before the ark of truth; and the influence of names be divested of its perniciousness. The spirit of fearless, but faithful investigation must first go abroad, dispelling the phantoms conjured up by cunning men, and walking forth in moral grandeur unappalled by the disastrous forms The Bible must be exalted to that rightful supremacy it meets. from which it is frequently dethroned by its professed friends.
gesis.
Established
It
ference,
must be followed as the only standard of eternal truth, and in opposition to human articles of belief.
in pre-
To
the
omnipotence of its claims, all self-sustained, independent systems must yield ; and take as their basis the principles of immutable
HEHMENEUTICAL
truth.
QlTATJFt^;ATIO^^?.
15
laid in the ever-
When
have been
opinion
tible
may expend
1^^,
and sciences
;
is
sacred
(h)
Geography
;
(c)
demanded: Chronology
;
A knowledge of vaand
(e)
(o?)
Antiquities
mental Philosophy (f) Rhetoric {(j) the Natural Sciences, as Astronomy, Geology, Meteorology, &c. &c. The professional interpreter
is
a course
Furnished with an adequate knowledge of the branches usually taught in a University, he comes to the science of Theology with a disciplined mind. Habituated to investigations of various kinds, which are not only fitted to expand the powers, but to impart real utility in his inquiries, he comes to the business of actual exegesis with a stock of knowledge for which he finds abundant scope. This apparatus serves two purposes. It braces the mental faculties, giving them a tone of firmness and independence and it is also an instrument by which the meaning of Scripture is better evolved, and more vividly presented to others. Such information, therefore, is not to be regarded as cumbrous lumber piled up in the mind, and incapable of application to exegetical purposes but
;
;
and consolidating
all states
marked out
for
calculated to open
his perfections,
It is well to
them interesting to the student, up the workmanship of Jehovah, to illustrate and to excite a reverential regard to his name.
field of literature,
well to
know
the
most of which
tures.
operations of the
human mind
its
feelings
The
science of
;
mind sheds a
of inspiration
Among
may
16
HERMENEUTirAL QUALIFICATIONS.
be mentioned in the next place, an adequate acquaintance with the original languages of the Old and New Testaments. This is a requirement without which no true progress can be made.
We do not mean simply a superficial knowledge of them, with which the majority of commentators are satisfied; but a fundamental acquaintance with their nature and genius, including a perception of the changes they underwent, and the idiomatic peculiarities of their phraseology. Languages are proverbially Exposed to incessant fluctuations, they present a difmutable.
ferent aspect in successive periods of their history.
relations of the people
The
varying
by whom they are spoken, produce many modifications of structure and terminology.
Ut sylvB foliis pronos mutantur in annos Prima cadunt, ita verborum vetus iuterit aetas, Et juvenum ritu florent modo nata, vigentque.
Horace.
Hence
it
changing aspect of the Hebrew language, and to mark the distinctive peculiarities of each period. The phases of diction which distinguish one author from another, and even the peculiar genius
of contemporary writers should be carefully noted
life,
;
and consequently
David and Solomon; and also to observe the styles of contemporary We readily admit, that it requires writers as Isaiah and Micah. no slight acquaintance with a language minutely to separate It is not the tyro who is fitted to underits words and phrases.
writings of Moses, with such as
stand,
much
which serve to individualise the styles of Hebrew writers. Years of patient study and laborious research must precede and produce It demands long practice, and conthe ability for such a task.
siderable sagacity.
It is rather the
of
the inferior
men
mediocrity.
German
who
are
It contented to follow the footsteps of their advanced brethren. is impossible to bestow the praise of an extended and radical ac-
who
it
;
He may possess
a general knowledge of
but to an eminent
HERMI5NEUTICAL QUALIFICATIONS.
17
differ
The Greek
Hebrew
all
writings of the
New
Testament
from the
in this, that
They
But the phraseology belong to one and the same period. of one New Testament writer differs notwithstanding from that of another. The language of Matthew can be distinguished
from that of Luke
the
;
Though
Hebrew-Greek be common to all, each has his own mode of expression. This is what Origen and Eusebius point to, when they speak of a ^a^axTri^ r^s Xs^sws or pgacews belonging
to single
New
Testament writings
urge upon the professed interpreter the necessity of acquaintance with the diction of the Bible, not merely in its general but special characteristics. Thus will he be prepared to enter
with advantage upon his arduous work, and to reap at every
step the benefit of his acquirements.
To show
the importance
that the
of such knowledge,
it
may
suffice to
Thus
many
to point
to a period
The books
attributed
Moses
of the exile.
authority.
how
this
and degrades
they cease
them
to the level of
human
divine,
compositions.
And when
to be regarded as
no laborious efforts of exegesis. The educement of their meaning no longer appears a matter of high concernment, or extended effort, but an object In the same manner the latter part scarce deserving attention. of Isaiah has been attributed to some other writer than the prophet himself, and reduced in the eyes of the right-minded theologian to such a position as to dissuade any serious effort towards its right interpretation. The diction is thought to consign it to a
they
call
for
much
later period
than Isaiah.
to
show the
necessity of a minute
acquaintance with the languages of the Bible, and the characthe various writers.
By them the
may
friends of truth
the failure of
all
18
It
is
HEUAIENEUTIOAL QUALIFICATIOXS,
painful to reflect
qualification has
made
in
upon the slow progress which this Judging from the puhlic estimation.
conduct of many, they appear to deem it wholly unnecessary to aim at such an acquisition. And yet without it, they must acquiesce in received modes of interpretation or trite elucidations,
without the ability to assign any reason except that they are held by a favourite commentator, or found in a certain system. It needs
no argument
basis.
It
man who
cannot
by the Scriptures themselves, is built on a slender leans upon a reed which every wind of controversy
force of prejudice or education
shakes.
The
may
indeed retain
him
will
circumstances at
first
but assuredly the expoundings to which he has been accustomed not withstand the philological critic who undertakes to
A man may,
indeed, be a popular
nor can he presume to expound the Scriptures with a consciousness of truth which
is
highly desirable.
would gladly bring back those who have departed from the true method of proceeding, or at least stir up the student who
has the
crity
office of
We
commence
it
with ala~
ignorant
and perseverance.
We
man who
is
Our
brought to the aid of the interpreter, and similar treasures are being daily amassed. The light thus thrown on many dark places
of the divine
word
is
cheering.
Let
it
be welcomed by every
The
word
its
defend
it
against the
done without a goodly acquaintance with the originals. Thus the coherence of difthe right sequence of biblical arguments; and subtle trains of thought will present themselves ferent parts; all the more readily to him who thoroughly understands the connecting words which usually link propositions and sentences to-
hermeneutical qualifications.
getlier.
19
perhaps, the most important which must be brought to bear upon the connexions of doctrinal statements. They are the bands and ligaments which at once give unity to the different members, and shew the harmonious beauty of the whole structure. It needs no effort of mental thought to estimate their importance in the province of interpretation. Thus even in the department of single terms, especially the vocables whose office is to shew the
constitute,
These terms
relations of thought,
original
languages,
so as
to
examine and
judge
he
for himself.
stant companions,
infallible.
However highly
may
have no hope that the noble science of theology thorough students of the word of God, imbued with a love of sacred literature, and resolved to bring every thing to the test of Scripture itself, appear among us. Fundamental investigations of doctrines we do not expect
mcujistri.
will
We
make
till men be impregnated with the belief, that the Bible Soula mine whose treasures have not yet been exhausted. satisfying discussions, such as chase away every doubt, and convey
to see,
is
soon starved.
We
shew them, that they are oft feeding on them to the source of purity, learning, wisdom, and
they
where
may
Did they
resolve so
words of truth would assuredly Their vague doubts of the soundness of and the theological systems would give place to definite itleas Scriptures be exalted to that supremacy from which they are
to study the
words of
truth, the
be better understood.
lowered by appeals to fathers, and the authority of names. We have hitherto spoken of the necessity of acquaintance with the
original languages of the Bible in order to
understand
it
aright.
But
lation.
These
the originals.
lie hid from the eye of such as cannot look into Like the excellencies of a fine painting, they es-
20
HERMENEUTICAL QUALIFICATIONS.
all
Converse with
the works of the great masters can alone ensure a just apprecia;
and in
mind of the
interpreter for
just charms.
open
to the
The
re-
Here
it
may
It is easy to descant amples attesting the truth of our remarks. on the desirableness and absolute necessity of such knowledge, A practical exemwithout producing a permanent impression.
plification of our
theorising expostulation.
weigh with many much more than are quite willing, then, to shew the justness of the preceding observations by an appeal to facts, in the selection of which we shall have a chief regard to sim-
meaning
will
We
plicity.
Psalm
xlv. 7
Psalm of the Messiah, to whom they are infallibly directed by the Epistle to the Hebrews, i. 8. They also refer to the seventh verse as a strong argument in favour of their sentiments, because the King, the subject of the psalm, is there adBut the non-messianic interpreters, including dressed as God.
And
it is
and subtle
disquisitions,
which
on gram-
matical minutiae.
Some
their erudi-
How
then
we presume to meet them without an extensive knowledge De of the Hebrew language, in which they are preeminent? Wette renders the clause, thy God's throne stands for ever and
shall
ever.
and
is
general rule
new
interpretation.
But IpV^
:
"'0'''??
is
7ny Jacob's
162.
HERMENEUTICAL QUALIFICATIONS.
covenant,
i.
21
e.
my
a proper name, which justifies the exception to a rule, In the prefor suffixes cannot be attached to proper names.
is
Jacob
sent instance, no cause of this kind prevents the noun elohim from taking the suffix. Gesenius, who adopted this explanation in his commentary on Isaiah, has since abandoned it, probably
because he found
it
Others, again, as
throne
is
the
Ewald and Paulus, render the clause, thy throne of God, supplying ND3 (throne), and
The same
explanation
is
offered
by
is
totally
unexampled.
adduced.
throne
in the
is
No trace of a similar construction can be again take elohim as a nominative case, i. e. thy God for ever and ever, meaning, God will always supSome
Nothing can be pleaded for this interpretation words themselves, whilst the harshness of the expression
parallel places favour the idea, that eternity is pre-
and several
God
is
himself.
We
up
elohim
is,
in the vocative
case
and
thy throne,
God,
is for
ever
and
But it is affirmed by some, that elohim is used of judges ever. and earthly kings (a statement we are not disposed to deny), and that therefore Solomon may be here addressed by that title. This conclusion cannot be admitted, because in no passage of ScripPrinces or ture is elohim ever applied to one king or judge.
judges, in their collective capacity,
in the
may
be so denominated, as
82d Psalm,
we may
never applied to a In addition to these obborrow the following from Gesenius on Isaiah
1st verse;
title is
but the
of kings, has so
it is
much
the
the prevail-
Jehovah.")
The
upon
brews
it
may
made
He-
Hebrew language.
The
quotation in
it
version
God
is
* See Gesenius'
den
Abtheilung,
22
HERMENEUTICAL QUALIFICATIONS.
;
day ye
me
nothing.
Verily, verily,
my name,
after his
he will give
resurrection.
you."*
These words
to be offered to
him
of the
New
" ye shall ask me nothing," does not present no petition ; but, ye shall ask me no quesmean, ye shall
original.
The
tions.
it is
Such is the signification of the verb s^urdu. But when added, " Whatsoever ye shall ask the Father in my name,
it
he will give
Scholia,
dir'soj,
of which ask
is
here
pray
to.
Rosenmiiller, in his
words.
tus,
"
'E^wrai/ h.
1.
docet. Ohbh est exponendum de ejusIsto tempore, modi interrogationibus, quse supra legebantur quo vos videro, et quo omni veritate imbuti fueritis, atque imponam quamvis tenti tristitia liberati, non opus erit interrogatione me magistro (visibili) orbati, tamen non carebitis necessaria institutione alterius, quem mei loco vobis promisi."t Thus a knowledjre of the Greek word standing in the first clause rendered to asky dissipates the argument adduced from the verse to prove that Christ himself forbad prayers to be addressed to him after
sermo, et ipsa
res,
his resurrection.
It is alleged
htd
always denotes
l/t6
or
Hence,
in several
i.
passages of the
New
2,
it
is
The
find
actual usage of
it
hd
is
will not
soning.
We
manifestly untenable.
So
fi/'
and
xi.
hi'
o5
;
Ro-
mans
36
Hebrews
10.
The
'Ex
T/o-T-swg
and
bid Tiffnoj:,
in refe-
John
xvi. 23.
Scholia in N. T.
Tom.
ii.
ed. scxla.
Norimbcrg
HERMENEUTICAL QUALIFICATIONS.
rence to justification, occur in
23
epistles in the
same sense.*
The
deemed of
essential importance
in the discussion
Some
it
have denied that it favours the idea of siibstitiction, whilst been satisfactorily proved to imply and to countenance it.
idea of one sufferhig
self in the place of
has
The
for another, or of a mediator putting himmen, and bearing their sins, is scriptural and true. The preposition occurs in 1 Tim. ii. 6 Matthew xx. 28 Mark X. 45 and it w^ould be difficult to find terms more clearly
; ; ;
The
deniers of a
atonement
;
may endeavour
when
it
such
its
passages
context
but
is
perceived,
the atonement
made by
the Redeemer, t
of such importance, that the question,
to
The
verb
rr^oaxv/su is
If
such as an inferior renders to a superior, then is the way prepared for the introduction of the tenet, that divine worship should be paid to the Father alone. But it can be proved, that the term does not denote civil homage exclusively, though this be
its
For
instance,
in
Luke
was not
present.
Such
re-
who
offer it to
another
is
Hebrews
rise to
i.
3.
"
Who
being the brightness of his glory, and This version has given
uxoVraff/g,
nity, is scriptural.
however,
signifies
substance or essence.
is
Greek
it
given to
rise of the
when
the
New
but this signification had not been Testament was written. After the
for
Arian controversy, the word virdGrasig began to be used persoti, but at an earlier period that sense was unknown.
Galat.
ii.
IG.
des
Neutestamentlichen Sprachidioms.
4th Edition,
51, p. 348.
24
HERMENEUTICAL QUALIFICATIONS.
person,
therefore,
is
The term
sense in which
we
Trinity, although
would be
difficult to find
However much
it has yet been useful in controversy. No better could have been found ; and it is now impossible to lay it aside. The last example on this topic will be given in the words of a " In the three learned writer belonging to the Romish Church.
abused,
and fate of the servant of God. Perhaps no portion of the same extent in the Old Testament is so honoured by quotations and references in the New it is the passage which divine Providence used as an instrument to convert the eunuch of the queen of Ethiopia. As early as the age of Origen, the Jews had taken care to elude the force of a prophecy which described the servant of God as afflicted, wounded, and bruised, and as laying down his life for his people, and even for the salvation of all mankind. Though the Targum, or Chaldee paraphrase of Jonathan, understood it of the Messiah, the later Jews have explained it, either of some celebrated prophet, or of some collective body. The modern adversaries of prophecy have generally adopted the latter interpretation, though with considerable diversity as to the
ter
;
particular application.
sents,
The
it
repre-
under the figure of the Servant of God, the whole Jewish people, often designated under that title in Scripture, and that
it is
whole
apply the whole passage to the prophetic body. This explanation has met with an ingenious and learned patron in Gesenius.
It is true, that this servant of
God
is
This
the eighth verse of the fifty-third chapter, " for the sin of
my
The pronoun
used
This
it is
Now, this meaning is inflicted on them." would be absolutely incompatible with a prophecy regarding a single individual, and is therefore assumed as giving the key to the entire passage, and proving that a collective body alone
HERMENEUTICAL QUALIFICATIONS.
25
The procan be signified under the figure of God's servant. instead of a clear prephecy therefore would be totally lost diction of the mission and redemption of the Messiah, we should only have a pathetic elegy over the sufferings of the prophets or of the people To this word the learned Rosenmiiller appeals in his prolegomena to the chapter, for a decisive determination of the contest, and supposes the prophet to have used this pronoun for the express purpose of clearing up any difficulty regarding his meaning. To it Gesenius in like manner refers for the same purpose; and he considers it a mere prejudice to render the passage in the singular, as has been done by the Syriac version, and by St. Jerome, But Gesenius, as I have before hinted, had prepared the way for his commentary, and prevented the necessity of any discussion in it, by framing a rule in his grammar,
;
!
There he has
plural
is
;
laid
down
is
only
it
only
when they
are collectives.
num-
" In this " the grammatical discussion has acquired passage," he remarks, The subject of this chapter is always a dogmatical interest. mentioned in the singular, except in this text, but it is perfectly intelligible how it should be changed in verse eight for a plural,
since, as appears to
me
of God
is
the repre-
You
see, therefore,
how the inquiry whether an insignificant pronoun is or may be singular, has become the hinge on which a
real interest to the evidence of Christianity has
only plural
question of
been made to
turn.
The grammatical
to deter others
full critical
labours of Gesenius were not so perfect as from cultivating the same field. In 1827, a very
He
and by an examination of their context or parallel passsges, determines satisfactorily, that this unusual form may well bear a
singular signification.
pretation
rians,
is
The
grammawhich had
and
all
by perseverance
26
HERMENEUTICAL QUALIFICATIONS.
In a note to the text, the aubeen brought to confute them." thor farther observes " that besides the examples given by Ewald
xliv.
15,
17,
which
quite satisfactory,
1.
rendering of iob.
singular in
The
suffix
IQ attached to nouns
face,""
is
certainly
Psalm
is
xi. 7, 'lQ''^9
" his
speaking of God.
TtjiV as
plural suffix
name
a plurale ma-
have been a mistake of the author's. 2. In Ethiopic is certainly singular. Lud. de Dieu. Crit. Sacra^ p 226. Animad. in V. T. p. 547. This pronoun seems to be common not only to both numbers, but also to both genders, as it seems to be feminine in Job xxxix. 7."* Such are a few examples to prove that without a knowledge of the original, the Scriptures cannot be understood. But we have said that there are beauties which the illiterate reader is shut out from perceiving ; which none in fact but the scholar, can observe
suffix to
or relish.
For instance,
in 2
Peter
i.
5, the translation
add
is far
from giving a true notion of the force of the Greek verb I'^tr/o^ny'^!"' There is an allusion to the chorus in the ancient tragedy, where the coryphcBus or principal personage leads the way, taking by the hand the next in order, who again leads the third, and thus
the entire choir advances in a continued line.
In the bosom of a
Hebrew
where an English reader perceives nothing peculiar. The celebration of the jubilee was a joyous event in the life of the Jew and his heart must have beat high with delightful expectations, when the notes of the trumpet first sounded in his ears. Titus " This is a faithful saying, and these things I will that iii. 8 thou affirm constantly, that they which have believed in God might be careful to maintain good works." In these words a nicety lies concealed from the English reader, which, when per-
The
train of
*
; thus suggesting a thought that might not occur to the reader of any trans-
N. Wiseman, D.D.,
pp. 200-205.
London, 1836.
HERMENEUTICAL QUALIFICATIONS.
ladon.
27
The
apostle
affirmation of certain
things for
They are regarded by the inspired author as means to the attainment of an end and if Titus desired to witness the accomplishment of the object, he must seek it in the way prescribed. By
;
The
such as regeneration, and justification by faith, are expressly recorded as the matters which should be brought before the minds
of believers, to keep them observant of good works.
We
learn
the very
way
practice of
good works.
Holy
Scriptures
we
necessarily
God which
;
We
and immutability of his nature and in the great principles of truth and equity by which his moral government is upheld. There are notions respecting the eternal distinctions between good and evil, virtue and vice, right and wrong, which the human mind constitutionally entertains and follows. The plain evidence of the senses, the universal experience of mankind, and those palpable conclusions, which men form everywhere and alike as soon as reflection begins, so far from being discarded by revelation, revelation presupposes to exist. By virtue of the primary laws belonging to our mental and moral nature that intuitive and universal philosophy which God has implanted in his rational creatures we are and must be influenced in our inquiries into the meaning of His
in the unity, spirituality,
heavenly oracles.
Hence
possesses
it
is
Supreme Being
subject to
human organs
that he
is
human
passions or infirmities.
Thus
also,
when
the
sacred writers
recommend
it
is
self-evident,
We
28
HERMENEUTICAL QUALIFICATIONS.
Considerations such as
neither possible, nor,
in-
and
it is
were
it
possible,
would
it
laws of
human
very means by
were absurd to speak of refusing their aid. We can no more do without them, than we can shake off that responsibility which cleaves to us as the subjects of God's moral government ; neither can we ever cease to be influenced by their suggestions, in the high walk of scriptural investigation. There are thus certain elements of thought and
w^e are able to interpret,
which
by mankind
considerations of
and congruity in respect to the relations between God and his creatures that must be carried into the business of interpretation, and exert control on the decisions of philology. The constituents of our intellectual and moral nature regulate the deductions of a comprehensive and sound philology, preventing such conclusions as are self-contradictory, or manifestly opposed
true,
that
the
and congruity have been set up to deal with the language and doctrines of inspiration as supreme arbiters ; but in this, violence is done to their own nature. Instead of going hand in hand with revealed religion, a supremacy has been assigned them to which they make no legitimate pretension. As they are obviously defective and deteriorated, in consequence of our fallen nature, they should be kept in due subordination. Then only do they become important handmaids in comprehending the word of God. In its exposition they influence, but should not exert supremacy over our judgments. Those who are not content with allowing sound reason and sound philology to lend mutual assistance, impiously exalt the former
* " Reason is natural revelation, whereby the eternal Father of light, and fountain all knowledge, communicates to mankind that portion of truth which he has laid within the reach of their natural faculties revelation is natural reason enlarged by a new set of discoveries communicated by God immediately, which reason vouches the
of
:
So that he it gives that they come from God. away reason, to make way for revelation, puts out the light of both, and does much-what the same, as if he would persuade a man to put out his eyes, the
truth
of,
that takes
Locke on
tlic
chap. xix. 4.
HERMENEUTICAL QUALIFICATI0X3.
above the
latter.
29
It is expedient that
side, neither
God
His varied communications are presented to our understandings no less than The powers with which He has endowed us, are to our hearts. to be exercised in humble dependence upon his aid, and to be
has addressed us as intelligent, accountable creatures.
gratefully improved.
Our
What
then
is its office
What
is its
province in
matters pertaining to
of religious faith.
God ? The subject lies at the foundation The opinions of men as to the essence and
no small moment,
to
30
CHAPTER
II.
is
thing which reason has to do, in relation to the Bible, examine the evidences of its divine origin and authority. To inquire whether it be a book which has, in reality, proceeded seems to be from God; or whether it be merely of human origin, evidences by which the Jirst office of reason. Here it judges of the There are external the divine original of the Bible is proved.
first
The
to
and internal evidences which are fit subjects for its consideration, and in whose investigation it finds ample exercise. Unless we be persuaded that the Scriptures have come from God, we shall never securely defend them against the attacks to which they are exposed.
We
heaven, else
to and fro
we
must be firmly convinced of their emanation .from shall not be stedfast and immoveable when the
is assailed.
We
by every wind of
its
doctrine, if
we be
which comes
sacredness of
pretensions.
by the weapons of the Infidel, we must meet him with arguments drawn from reason. It is our
attacked
When
duty to present such palpable proofs of adapted to carry conviction to his mind,
its
or,
While he would persuade us that we are following his cavils. cunningly-devised fables, we demonstrate, on grounds to which he cannot refuse assent, that he is grievously in error. Thus the shafts of unbelief, aimed at divine revelation, have been nobly The opponents of Christianity have been driven from repelled. Routed on their own territory, the field they wished to occupy. they have retreated from the combat with dismay. The Almighty He addresses himrequires no man to believe without evidence and it is our duty to self to us as judging, reasoning creatures examine his statements, by the means which we possess. This
;
is
All not the place to set forth the evidences of Christianity. Their reaour readers probably acknowledge its divine origin.
31
their intellectual powers its truth have yielded a full assent to its authority ; and its reception is We presume that all are thought to be a most important duty. agreed on this fundamental point. Christians, however, having proceeded thus far together, often separate. All who admit Christianity to be from God, differ widely in their views of its
;
nature.
With regard
to the
;
may be
perfectly agreed
but
to sur-
vey its internal structure, their opinions may partake of diversity. This brings us to the second use of reason in matters of religion, which is, to discover what laws of interpretation should be
applied to the Bible serve to guide
its
which
Every man
of
is
worshippers through the interior of the temple. not at liberty to put such a meaning on the word
;
God
as he
may choose
may
suggest.
New
Testaments according
may have
previously formed.
spirit
Revela-
of irreverence, or self-
must be adopted
safety.
by every
tion
;
him
and
He who
casts
them
embarking on a boundless ocean without chart or compass. God make use of such language as we can understand. He has suited his revelation to our modes of thought and of utterance. Had He employed language which we could not understand, or phraseology opposite to that in which our ideas are wont to be embodied, we could not have appreciated the communication of his will, being unable to apprehend the sentiments He intended to convey. But He has accommodated himself to our conceptions. He has brought down his revelation to our cahas wisely condescended to
pacities,
as far as
it
His word.
we are capable of knowing, because it is adapted to carry home to our minds such ideas as the Deity meant to communicate. The Bible,
is
altogether such as
books.
be expressly stated or fairly implied. Men have agreed to employ terms as signs expressive of their inward emo-
32
tions
to
;
fit
to
it
Now,
is
by
all,
genuine dictates.
in all.
They
are the
They
The
importance, as well as
their great utility in
Of
which have resulted from their non-adoption which men departing from them have fallen are almost innumerable, and assuredly, most dangerMen of enthusiastic temperament and warm imaginations ous. whilst doing violence to them, have run into all manner of excess in religion and metaphysical minds, in perverting the same simple guides, have gone into systems of belief imbued with no power to improve the heart, or influence the judgment, or purify the Reason, then, adopts and recommends certain princi motives. pies as worthy of acceptation by all men in their sacred inquiries It points to them as data, forming an essential part after truth. of the expositor's knowledge. The widely differing modes of interpretation pursued, shew that many have not a sufficient acbe aware.
evils
The
are immense.
The
errors into
men
It
change of our ideas with our fellow-men, and that they should be abandoned in our communing with God through his word. It would even be inexplicable, did we not know, that we are
averse to the
principles
What, then, are the which reason recognises and follows? It is not our They purpose, at present, to describe and explain them all. require more ample detail than our immediate object allows. We shall merely give a specimen of them, shewing, at the same time, their application and bearing, from which it will be easy to perperversity of our nature, to distort them.
ceive, that they are such as
in reality the legitimate result
The
itself.
first
law we
If
it
shall
mention
tradict itself.
It matters not
33
municated
or changed
it
the revela-
own, and must therefore harmonise Thus Luke cannot make a different statement in all its parts. from Paul, or Mark from John. They are to be regarded as the mere media of intercourse between the Creator and the creature.
communicated
is all
his
We look beyond them to the great Author of their inspiration. Every one will at once admit, that it is a law acknowledged by
reason, that the Deity cannot state opposite things in different
to seve-
passages of Scripture.
God
to Jesus
body, and liable to the sinless infirmities of our nature. Humanity and Deity are both attributed to him in the gospel, and both
must be
true.
If
we
reject
equally reject the other, and renounce the authority of the Scriptures as repugnant to our feelings.
is
But there are some who will God, although they profess to hold the prin-
from which it follows as a necessary inference. They endeavour to extract from the Bible the opinion, that Christ is not God. Others again do not believe his manhood in the proper
sense of the word; and attempt to wrest the Scriptures so as
to favour another
dogma.
And
but when
we
begin to apply
immediately they are offended. Although God himself has said, in the New Testament, that the Son was both God and man, and, therefore, the propositions cannot be opposed the one to the other,
many deny their agreement, and What the Almighty has affirmed
irreconcilable.
Mark,
of the Christian,
we
among such
tell us, however, in justiopposed to their reason to believe, that Christ was both true God and true man at the same
They
it is
34
time. We have seen that reason itself adopts and sanctions the general principle, that the Deity cannot reveal two things irreconcilable in their nature. And yet we are gravely told by some, that, in the eye of their reason, two statements respecting the person of
Thus,
law of in-
concerned, they acknowledge reason ; but whenever we apply it in the simplest manner, they rise up in rebellion against their own principle. They follow reason, and they do not follow it at the same time. They profess to follow it in words, but
they deny
it
in reality.
to say of such ?
they boast of their reason, but they do not adopt its guidance; profess to be conducted by it in all their expositions, whilst they
readily
They
abandon it when militating against themselves. Another rule of interpretation, similar to the last, is, that we should compare Scripture with Scripture, or, in the w^ords of the This principle is reApostle, " spiritual things with spiritual."
commended
as to
deny
its
truth.
When we
wish to
know
Spirit, as it is set forth in the word, it is consonant to reason ta Let us apply the canon also. In proceed after this manner.
Hebrews i. 3, we thus read, " When he (the Son) had by himself purged our sins, sat down on the right hand of the Majesty on high." Archbishop Newcome render*
the phrase the
'
bi'
iavroxi,
The
editors of
this translation,
because the
word
no
is
improperly supplied.
In the
in the
we
The appeared, to put away sin by the sacrifice of himself." meaning, then, of the words 8/' iavroZ in the former passage, is by the sacrifice of himself and Newcome was correct in so paraphrasing it. The parallel place directs us to understand it in this sense. We compare one part of the Epistle to the Hebrews with another, and discover the full form of a phrase which is sometimes The Holy Scriptures thus shed a light on themselves elHptical.
should attentively behold. Why should reason hesitate to admit the doctrine of a real atonement, when it is affirmed, in Hebrews i. 3, that Christ purged our sins by the sacrifice of him-
which
all
self?
We
35
differs
of by the prophet Esaias, saying, the voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths
straight."
Who
is
the
Who is the Lord whose way John was to prepare ? Lord whose paths he was to make straight ? The
taken from Isaiah
xl. 3,
quotation
is
from which
is
it
is
manifest,
whom
Christ.
In Isaiah
he
is
We
infer,
tures.
slight
Jehovah Jehovah in the ScripMen may deny this fact, but it is no less true. A very comparison of one passage with another shews it in all its
in the original,
styled
clearness.
who
by
virtually
denying
its
proper application.
But
if
its fair
expounding Scripture, it is no less agreeable to reason to adhere to and genuine application. To abandon it in some cases, and to follow it in others, is most preposterous. We assert, without
who
With regard
I
to
have just
shewn
two
instances,
is
it
may
be remarked, that
it differs little
may
discover
harmony and
com-
ponent parts of revelation. Reason prompts every inquirer into the Divine Word to examine all places that treat of the same
doctrine or the
same duty.
It urges
him
junction of
God
It
on careful investigation, that all false doctrines which men profess to derive from the Scriptures, may be traced to a desertion of this principle. It is just because many will not
will be found,
take into account the whole range of the Bible, that they extract
a creed from
tural
pages which they vainly imagine to be ScripIn their induction of passages they stop short. They do not survey the entire system of revelation together, that
its
and sound.
36
they
may
ferent parts of
gence in
its extent, and the proportions of the difwhich it is composed. They may use great diliexamining many passages of the divine record j their
perceive
patience of investigation
cised in pursuing truth
;
may
of the Divine
Word
in the
same laudable
it is
spirit.
Thinking that
they have certainly discovered the mind of God, they leave off
their inquiry at a point
where
Of
many
its
but they do not traverse the expanse. They rest satisfied with an
features of surpassing interest.
view of
many prominent
;
whom Moses
sent to
traverse the fertile plains of Canaan, they return from the goodly
evil.
But
its
wide range of
all
and discovering, by such a process, those links of connexion which are oft unnoticed by the inattentive observer. He will not be contented with a partial survey without travelling over the extended province into which Heaven invites him to enter. No mountain or valley escapes his eye; no sunny hill or verdant mead is unnoticed; he overlooks no part of the pleasant landscape, he takes in its broad dimensions, and comes back, like Joshua and Caleb, reporting correctly. All false creeds owe their
They do
breadth.
want of comparing Scripture with its length and Hence they partake of imperfection and error. Up to
not carry out the principle in
a certain length they may be true ; but they are defective of the whole truth. Thus the Socinian system, which represents Christ as a man, is so far true for it is an unquestionable fact that he was so ; but it does not take into account those Scriptures, which
;
ascribe to him a higher existence than mere humanity. It disregards or perverts the testimony of the passages which affirm that he was God. These do not enter into its composition. They
form no part of the structure. The building is regarded as complete without them. However valuable or precious they may appear to others, the Socinian uses them not as materials in framing his theological system. They are set off from the account as items foreign to
its
arithmetical existence.
37
They
;
men
in general in
No
deep analysis
first
owe
the fact,
of which, unconsciously,
their
ample demonstration.
acceptation
:
worthy of
all
for
they are
sense,
own
is
production.
They
geny of common
other appellation.
which
All
who would
is
Holy
it
wars against
admit a thing as just, and yet in practice depart from the acknowledgment, it is the most preposterous of all guides.
If
it
The
word,
said,
next
office
God
commands, and
to
obey them.
God
ever
ceive
we
wisdom and unerring truth. are bound to believe whatwill not re-
contains.
When
what Heaven speaks, there is no hope of his being convinced of any truth. He rejects all evidence, acting as though he were not an intelligent and rational being. After we have ascertained, by the fair and legitimate principles of interpretation which common sense dictates, what is actually made known in the Scriptures, we have nothing farther to do than bow with implicit submission and faith to the revealings of Omnipotence. Having applied our reason in finding out the sense of the book of God, we abide by its fair and proper results. With the docility
of children
we
we explore, with anxiety and reverence, the meaning intended to be conveyed to us by Heaven in such language as we are fitted to understand. Knowing that there are
In the
first
place
laws which, in our ordinary intercourse, lead us at once to understand the words of our fellow men, we use the same easy and
safe
means of ascertaining the sense of Scripture. Herein is the wisdom of the Almighty remarkably manifested, that the un-
38
the
as to the
mode
in
knowledge, are placed on a perfect equality which they must discover the way of salvation,
and obtain an
found
intellect.
The
rules of exposition
But
there
may be
is
Here,
we
given a revelation, has he not given it to be understood? What This is no new argument. It is its use, if it be not intelligible ? has often been adduced. I answer, however, that reason can un-
Whatever is contained in the Bible by the understanding of man. Every doctrine is capable of being-known as far as it is revealed. Many, however, would be wise above what is written, and inquire into the reasons of things which Jehovah has not thought fit to divulge. They would know the ivhy and the wherefore of truths contained Thus reason would fain go beyond Scripture, in the Scriptures. and explore a region with which it has no concern. With unholy curiosity it would pry into secret causes which it has not seemed good to infinite wisdom to unfold. It aspires to stretch into the wide unknown, and to bring to light mysteries which man may not know here. It would adventure into the dark confines of speculation, where there is a vast gulf fixed by the omnipotence of God, beyond which it is unsafe to pass. The twilight suffices not to deter from lingering amid its shadowy clouds until thick darkness pervade the world of nothingness that has been conjured up by the deceitful magician. Reason can understand a truth, in so Whenever it advances a step far as it is revealed in Scripture.
derstand
is
all
that
is
revealed.
quite comprehensible
farther,
it
leaves
its
proper sphere.
The
simply states a
fact,
which such a
fact
Thus
Supreme
no description of the mode of his existence. We are informed that he is omnipresent, and that he beholds the evil and the good ; but we learn not from the pages of the Bible hoiv he can be everywhere present at the same time. It is therefore the office of reason simj^ly to assent to this truth, without inquiring ivhy and how it is so. The Bible
is
Being
39
for the
never attempts to explain it and our reason was not given purpose of exploring the causes of those sublime facts whieli
Thus, also, it is was a man of sorrows and acquainted with grief, while at the same time his Godship is declared. In other words, the divine and human natures were united in him. But it deis no explanation of the mode which the two natures subsisted in Christ. The fact is affirmed but liow it was so, is nowhere intimated. Reason, however, has attempted to proceed beyond this, and to discover the
in
Here
it
has quitted
its
proper sphere.
It
has forsaken
its
true province, to
is
wander
in a field of speculation
it
from which
man
wisely excluded.
When
it is
simply inquires
Has God
but when
human ?
fairly in its
own
place
oversteps the
vealed, reason
is
When
it
mighty which he has not thought fit derful that it loses itself in doubts and
believe that there
is
We
is
But we
three per-
sons.
We
ply a better.
for
it is
Father.
These three are distinguished from one another, Son will send the Holy Spirit from the In the economy of man's redemption, they are also
i.
The Son
titles
redeems, Eph.
7.
i.
4.
16.
There must therefore be such a oneness between them, as enthem to be called one God. The Scriptures plainly set but they never forth a most intimate connexion between them
;
They
As
manner
in
at the
same time,
they describe
it
not.
One
thing
is
They
40
same point of view in which they are one nor the same respect in which they are three. It
office of
therefore the
reason simply to believe both statements, because they are contained in the Scriptures. Common sense observes that
it
But
if
same time, it forsakes its proper sphere, and would be wise above what is written. It is because men have wished to penetrate beyond the path of wise and safe expatiation, that they have grievously gone astray, and have even rejected what is coincident with reason. Revelation and reason can never truly come into contrariety. The latter may endeavour to go beyond the former, and to search out secret things belonging to the Lord alone; but this is no justification of the sentiment,
three and one at the
that they are sometimes in an attitude of hostility.
Because
rea-
plummet of
I
men
many
things contradictory to
decisions.
am
bold to
fathom according to the degree of light self has surrounded it. I hesitate not to avow my conviction, that God has not propounded a single doctrine which is not fitted to command the assent, and to challenge the approbation of the
highest intellect.
there are
But
that
Testaments which give rise to thoughts that cannot be gratified, and desires that cannot be fulfilled. Such aspirations are not warranted by the nature of revelation itself. It may give birth to them, but it can never be shewn that it was intended to foster them. In the manifestation of Jehovah's written will,
it is
many
New
were almost presumptuous for man This is what we might expect a priori. But it is to to tread. be remembered, that however men may take occasion to pursue the ideas to which brief and passing intimations give rise, and to follow something beyond the letter of inspiration, the divine word itself neither warrants nor satisfies such curious speculations. The Deity, then, does not set forth what is opposed to reason, neither does he propound matters revolting to our powers of reflection,
peculiar sublimity, which
it
a system which
is
The Bible contains wholly consistent with reason from first to last.
as rational and moral beings.
It is addressed to
men
"
speak,"
41
upon what I write to you. Examine my statements, weigh them with unbiassed minds, and then judge whether they be not
accordant w^ith your unbiassed decisions.
If the Bible were not
it
;
and
if it
were conIf
it
we
its
divine origin.
pro-
mulgated aught opposed to our intellectual mechanism, the Deity would contradict himself. Reason and Scripture must, therefore, harmonise, because both proceed from the same great Author. This we look upon as self-evident. But, whilst we not only admit, but maintain their agreement,
is fallible.
we
Man
is
liable to err.
He
his
judgments of things that take place around him. He draws conclusions which he afterwards finds to be wronsf. The fallibility
him
Since,
such, he
opinions respectperceive
what
is
propounded
is, it is
it
be a cause of wonder,
if
he should never
judge accurately on
soul
is
all topics
it.
His His body is liable to decay. The Bible is infallible, because its Author is so but reason is fallible, because man has corrupted his ways, and deteriorated his constitution. He is not what he once was. The candle of the Lord shines not within him in its original brightness. The lamp of reason has been dimmed by his infatuation. Its beams are not shed forth with the same lustre or loveliness, as when Jehovah himself first lighted up the luminary of the soul. Let us always, then, bear in mind this truth, that reason is falliand alienated from God.
;
ble,
propoundings
fact, that
its
Of
we have ample
proof in the
ex-
results of
said, teaches
some
human
soul
was not a true man, consisting of a and a mortal body ; but that the Logos supplied the
man
Christ Jesus.
42
The
innu-
among such
as call themselves
by the
common appellation of Unitarians, prove the fallibility of the guide to which they abandon themselves. The folly of extending the province of reason beyond what is written, is abundantly
evident.
revelation.
They
yond what is written and thus lose themselves in speculations no less presumptuous than unprofitable. Upholding reason as the supreme judge of Scripture, they bring every doctrine before its tribunal, and yet are not agreed in the decision which the umpire
is
supposed to pronounce.
is
The
its
each party
contending that
sions
it
favours
is
own
tenets.
capricious standard
!
this,
it
which leads
be,
How
unsafe must
when
it
and opinions
should not be treated in this uncourteous manner. It is derogatory to the Supreme Being thus to handle His sacred word.
Reason should, indeed, judge of its doctrines ; but when it finds any thing, the cause and modes of which it cannot ascertain, it
is
its office
though many things connected with it may be above its view. If reason were contented to abide by the plain exposition of the written word, no perplexity would ensue. Let all unholy animosity be repressed let there be a simple and entire acquiescence in all its sayings. Unreserved submission to the dictates of Heaven is the right and righteous exercise of reason. Partial homage,
;
on the contrary,
is
it
to
bow
It is the
of those
who
it
it by Infinite wisdom. If every doctrine and precept which cannot fathom are to be set aside on the ground of their obscurity, the Scriptures will be reduced to a very meagre compass.
to
Such
elements.
The
on every page
will be eflfaced.
by the narrow
crucible into
Their brightness will be obscured which they arc put, that they may
USE OF PEASOX IN BIBLICAL EXPOSITION'.
43
be
fitted for
general use.
perfect reason,
universe,
if he could discover the connexion subsisting between things natural and moral, if he could understand the
If man were possessed of a pure and by which he could discern the relations of the
ways of the Lord unto perfection, and the reasons of his dealings with men, he might then employ a reason, which could accomplish so much, to search out the things which are only hinted at in the Bible i but if he must be contented with knowing in part here below, reason must acquiesce in many circumstances as right and true, although
it
cannot comes,
I to
tell
why
or whereto this,
so.
sympathise with his word by yielding a full and hearty assent to all which he has been pleased to make known ? Nothing, in my opinion, seems to be more consistent with reason than to give ear unto the AlI to
Am
believe
at last,
mighty.
ing,
My reason was given me for the very purpose of knowand loving, and obeying him. Why, then, should I hesitate to act according to his word ? Why should I refuse, for a moment, to sit at the feet of Jesus, and to learn of him who was meek and lowly in heart ? Why should I not approach Jehovah in prayer, and entreat him to purge out the old leaven of my
heart, that
it
may
without seeking to
holies, into
word
to
lift up the vail, and look within the holy of which it is forbidden to enter ? He has given us his I be a lamp unto our feet, and a light unto our paths.
submit, therefore, to the enlightenment of this heavenly instructor. What could my reason do for me without it ? Let the state
of the heathen
tell
;
let
how
mankind had
become.
tries
;
but
to
The
who
can tell?
What
man
deemed
God, by the belief of the truth in Jesus ? Who can immense advantages that have accrued to society from the diffusion of the written word ? And now that reason
describe the
is
it
let
Let it and dispassionately concerning them. consider whether it be not altogether becoming that it should Whenever submit to every thing which Heaven has divulged.
judge
fairly
it
and devises
method of
record,
it
44
I'SK
was designed
to
fulfil.
It sets itself in
above
its
Thus
;
frail
God
turn
of heaven
and instead of
him
in the dust,
this, that I
gine from
for
ground
we must
any
Far be
it
from
me
I
to depreciate
would neither attempt to lessen its value, nor to lower its dignity. Reason must be followed as well as Scripture but both must be kept in the spheres where they were designed to move. By means of reason we judge, whether the Almighty has propounded a certain doctrine for belief; and if it be ascertained that he has done so, the doctrine should be unhesitatingly received. We must not bring to the Scriptures a mind charged with such ideas of religion as it imagines the Almighty ought to follow. The revelation graciously given to men should not be approached and sifted by a reason impregnated with opinions apparently most rational; but men should judge and see what it really contains. If the Deity has given a revelation of his will to mankind, they must have been in need of the communication, and it must be exactly suited to their condition. Should any think that He ought to have plainly inculcated a precept or a doctrine which is but obscurely
gift of
God, much
one of
his noblest.
Let reason, then, judge fairly respecting the things contained in the sacred volume, and if it discover that they are promulgated, they should be forthwith received as coming from the High and Holy One. If such be the office of reason, surely it
is
He.
He
that runs
may
read.
How,
then,
comes
innumerable
The thousand
varieties
sand creeds.
To
would be
difficult,
not impossible.
But some
are so obvious,
The im-
many
erroneous systems.
veal, not of
into
45
said.
It
it
has been
attempts to discover
why
this
Hence
have been framed by men in the pride of their hearts. Whatever causes of procedure are not explained in the Bible itself whatever reasons of administration in the spiritual and moral world have been kept secret, man should not attempt to
;
is
When
employed
and doctrine of the Bible with anatomical precision, it necessarily leads to the most pernicious heresies. It is a noble gift, for which we should ever be grateful but it is a most dangerous weapon in the hands of those who do not know its right use. And there are many such, who plume themselves on their high intellects, and their pure theories regarding the meaning of the Bible while they scruple not to denounce all others as though they cast aside their judgments. Men of colossal minds like themselves are applauded, as if wisdom were their rightful monopoly ; whilst the secret of their fancied greatness is the abuse of the rational faculties given them by God. Not contented with arrogating to themselves the power of thinking correctly, they stamp all who presume not to give unwonted
to dissect every truth
;
But they
In examining the meaning of revelation we do employ our reason, but we do not set it above God himself. We will not allow it to nor suffer the thing formed to say to dictate to the Almighty Him that formed it, why hast thou taught this and not that ? It savours of impiety to be thus forward and fearless. Reason is good if a man use it reasonably, just as the law is declared to be good, if one use it lawfully ; but if either be placed in an orbit where it was not intended to move, it becomes unsafe. I have thus endeavoured, with conciseness, to explain the use of reason in connexion with the Bible. In the first place, it judges whether this book contain a communication from Heaven, or whether the evidences be such as to prove its emanation from
;
God. When it has ascertained that the Scriptui-es have come from the Sovereign Lord of all, it sets about the discovery of the import of the words and phrases, by means of the usual laws of
interpretation,
which
all
40
we become
struction in righteousness.
These laws having been legitimately mind of the Spirit, as manifested in the
all
recommendations.
what
it
may
is
not relish, or
discarding what
it
cannot fathom.
not
The
I
non-reception of units
unwelcome sentiments,
its
abuse and
I
not
its
use
its pride,
province.
every one
who
powers
manner
have
shewn, and
ligious truth
interests.
I shall
which
is
A man may
be most sincere in
is
matter of no small
most
sincere,
when he walks
sins
;
the
;
Brahmin
are,
doubtless,
most sincere in
so that were
Away,
then,
with
all
such
God when
he persecuted
when
he preached Christ
of
crucified, the
God,
for in the
he was doing
dangerous.
God
The
can flow only from right principles ; as we believe, so do we act. if If the fountain be impure, the streams cannot be otherwise
:
how
can the
fruit
be good ?
Accountability
Solemn
we must
give at the great day. Let us, therefore, earnestly seek to serve God acceptably with our bodies and spirits, which are His ; and
be counted worthy, hereafter, to join in the pure and employments of the heavenly sanctuary, where boundless scope will be given to the exercise of our reason, and the activi-
we
shall
spiritual
ties
(47
CHAPTER
III.
LIMITATIONS OF THE SENTIMENT, THAT THE LANGUAGE OF THE 13IBLE SHOULD BE INTERPRETED LIKE THAT OF OTHER BOOKS.
We
is
to be explained
on the
remark there are some exceptions. There is a peculiarity belonging to most of the proIt arises from phetic parts which should be taken into account.
same
To
this
They saw
Hence
of
remote objects.
point as present.
whom
they
unto us a son
is
" For unto us a child is horn, given" (chap. ix. 6) and again, " Thus saith
So
in Isaiah,
Jehovah to his anointed, to Cyrus, whom I hold by the right hand to subdue nations before him, and ungird the loins of kings to open before him the folding doors, and the gates shall
; ;
not be shut."
(xlv.
to the prophets.
They viewed
They
On
the contrary,
all
in juxta-position,
we
to be joined.
"
Quemadmodum
distans turris
domus propinquse
montibus nemoribusque contiguus videtur."* Events flow together and appear coincident, which are separated in reality by " The object of prophecy was never wholly manifest centuries.
*
Velthusen, de optica
rerum futurariim
dcscriptionc, p. 80.
48
to
them (the prophets), partly because they viewed the future only in the remote distance (perspectively), and partly because
every prediction
first
receives
its
fulfilment.
implies, not only that they see the near future alone in clear sketches, and the more remote with obscuration always increasing, and, so to
under one point of view, with constant reference to its highest limit, viz. the complete fulness of the kingdom of God, which
always makes out the background of the picture.
tive peculiarity
is
The same
characteristic
is
apparent in
it
many
predictions of the
New
hibit
is
prophecy.
it.
The
ling.
comming-
The
city of
Babylon was
importance
till
i.
its
however, become utterly desolate than a thousand years after. In the time of Pausanias,
first
more
e.
the
But
in these chapters,
its total
ruin are
Again, in Isaiah, 1 1 th chapter, the universal diffusion of knowledge and holiness characteristic of millennial times, is annexed to the appearance of Christ in the flesh ; although the occurrences
are separated
by a wide
interval.
In Zechariah, 9th chapter, ninth and tenth verses, a description of the glorious completion of Christ's kingdom immediately follows the appearance of Jesus in his humiliation. In Isaiah, 61st
chapter,
first
verse, the
for, after
office,
a de-
the full
blessings of his reign in the latter days follow in continuous sucSee also Jeremiah xxiii. 5, 6; xxxi. 31, &c. ; xxxiii. cession.
15, 16, &c. * Koster,
die
;
Isaiah ix. 6, 7.
In the
Wirken
Propheten des Alien und Neuen Testaments nach ihrem Wcsen und See also Hengstenberg's Christo-
logie, vol.
p. 305.
SOME PECUMARITIES IX
HIItLlCAL
IXTEUPKETATIOX.
49
same inanner several of the prophets, Isaiah, Jeremiah, Micah, Hosea, Amos, and Ezekiel, frequently connect the deliverance of
the Israelites from captivity, with their deliverance from a greater thraldom by Christ.
Examples oi co7nmingling may be found in 2 Samuel vii. 14. be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men but my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee." This
"
I will
:
which
strate.
was uttered, and the words themselves, clearly demonBut that it also depicts the Redeemer, may be inferred from Hebrews i. 5, where part of it is quoted, and expressly
it
applied to him.
It is vain
to
passage
together.
it
Another instance is observable in Isaiah xxxiv. 8, 9, 10. " For is the day of the Lord's vengeance and the year of recompenses
Sion.
And
turned into pitch, and the dust thereof into brimstone, and the
land thereof shall become burning pitch. night nor day
for ever
;
It shall not
be quenched
:
the
smoke thereof
it
through This prophecy respects the fearful destruction of Edom, upon which the Lord is represented as taking vengeance for the sake of his church. The terms employed are exceedingly forcible, especially in the tenth verse, and cannot be confined to Edom alone. They rather point to the general judgto the terrible vengeance ment, which that of Edom prefigured which shall befal all the enemies of God at the last day. The words of the book of Revelation, 14th chapter, 10th and 11th vei-ses, and of Jude, 7th verse, may be aptly compared with this
neration to generation
shall lie
;
go up waste none
shall
for ever
from ge-
shall pass
it
and ever."
passage.
A third example is to be found in Isaiah xlv. 13th verse. " I have raised him up in righteousness, and I will direct all his ways he shall build my city, and he shall let go my captives, not for price nor reward, saith the Lord of hosts." This language, applied to Cyrus the deliverer of the Jews from exile, depicts at the same time a greater deliverer, even the Lord Jesus Christ. 1 he words, " I have raised him up for righteousness, and I will direct all his ways," are quite similar to those in Isaiah xlii. 6, which
;
50
"
the
Lord have
eousness, and will hold thine hand, and will keep thee," &c. Isaiah
vii.
shall
and
eat,
shall call
Behold, a virgin shall conceive and bear a son, his name Immanuel. Butter and honey shall he
to refuse the evil
that he
may know
child shall
know
good, the land that thou abhorrest shall be forsaken of both her
Here a
Immanuel about
first
to
woman.
The
Here the
we
are
which depict
Ixxii.,
;
of
David
So Psalms
he
ii.,
xlv.
The
the
also
Him whom
typified.
So
In the
New
24th chapter of the gospel according to St. Matthew, the destruction of Jerusalem and the general judgment
in the
Thus
The
Those who
have endeavoured to separate one part of the chapter to the one event, and the remainder to the coming of Christ to judgment, have failed to make good their position, not from want of ability, but of the right key to the exposition.* The 29th verse has been usually fixed upon as the boundary but the 34th manifestly disproves the whole view. In like manner Matthew xvi. 27, 28, with the parallels, exemplifies a flowing together of analogous events, both being represented as coincident.! This peculiarity of prophetic vision and description, demands
;
When
upon one another, or blended together in narration, the words in which they are described have a twofold reference. A single application docs not include all that was designed; they look
* See SclioKs Comiiicntarius exeget. dogmat. in eos Christi Sermones qui de reditu ; and Horsloy's Sermons.
Testaments, vol
8(1
51
When thus commingled, they towards two persons or objects. must be considered as symbolical and antitypical. They are
blended because
in
it
prophetic view,
just
was divinely purposed that the one should adumbrate the other. There is, therefore, a natural and necessary connexion between them, not merely as they are related in the internal view of the prophets, but as antecedent and consequent mutually They flow together, because adapted by divine arrangement. much that was predicated of the one, may be also predicated of the other. As the series of prophecy advanced, the events painted on the prophetic canvass, in perspective, or in commingling colours, were gradually distinguished and separated. Light was thrown upon them by the unfolding of the divine purposes and
;
those
who once
time between,
began to see widening vistas. The coming of Christ in glory might have been regarded as almost coincident with his appearance in humiliation, until He was born of a woman. The one phenomenon is pourtrayed in the Old Testament as closely conbut in the Gospels, they are seAgain, the destruction of Jerusalem and the general judgment appear coexistent in the Gospels ; but in the book of Revelation, they stand apart. Thus as prophecy advanced, and the events connected with the Redeemer's church were accomnected in time with the other
parated.
;
and the
which
their predecessors
fell.
The
as
New Testament from the Old, such 22; ii. 15, 17, &c. Unless the events there alluded to had been related as type arid antitype, the verb TXjjgo'w It is not enough could not have been employed with propriety. the similarity must have that they were similar or analogous been designed. In the description of the symbolical occurrence
Matthew
i.
:
was also contained a description of its correspondent antitype. Such as confine the view to the former, as though it alone were depicted, limit the range of vision to a narrower field than was
They lose sight of presented to the internal view of the seer. the established relation of two things to one another, as soon as they separate them into their naked individuahty ; although the
fact of their
commingling description, should have led to tlie acknowledgment of a preordained correspondence betv\een them
52
The
described in lan-
if
same language
cern.
The
we have no
con-
Others again look to the antitype alone, because the New Testament intimates that language used in the Old refers to the
They
to
Him
alone.
Thus
is
narrowed.
The
kingdom of Christ. The Hebrews were instructed by outward and visible objects. Spiritual scenes were conveyed to their mind through the medium of externals. They were taught to look forward to the Redeemer and his reign through the heads of their nation, and through important events connected with their
the
history.
Taking the
features
of their theocracy,
the inspired
prophets employed them as prominent images in drawing out a or as representations of the characpicture of future blessings
;
teristics
They
ne-
Was
He
its
full force
ment about
rected to the
to fall
on a particular people
a faint adumbration.
judgment of the great day, of which it was merely Was a monarch introduced, surrounded by a train of attendants, or pursuing and utterly discomfiting his enemies ? The imagery transcends the type, and more appropriIn commenting upon prophetic passages such as these, it is afllirm, that they have a double fulfilment. Perhaps the
is
usual to
phrase
objectionable.
The
merely an incipient and anticipative development of the latter. It connects the visible and temporal in the Jewish economy with
the spiritual and distant future, pointing the waiting desires of the pious Hebrew along the line of prophecy to a glorious con-
summation.
sul)ject in
SOME PECULIARITtES
IN r.lIiLICAL
INTERPRETATION.
53
mirable writer, " supplies the prophetic ground and the prophetic images, for the future Christian subject."* The former was to
the
It
Jew a
was not
the fulfilment.
kept the expectations of the Messiah alive in The former served as the envelope
whilst at the
same time
it
or important fact in the history of the Jewish commonwealth. When, therefore, the envelope was taken off by the occurrence the substantial meaning it enshrouded and of the prior event
;
Agreeably
is
to this representation,
mity
prophecy
and we
it
unless
that
it
we
rise.
in both.
which
it
takes
its
reason
it
is,
that
it still
from which
rose.
temporal subject,
its
may borrow
men
enlarged revelation
governs
its
course.
In this method of
reason find
it
it,
of plain unsophisticated
perfectly intelligible
fastidiousness of an artificial
and that it is only the false learning which puts the scruple into
its
its
consistency or
sense.
But when
we
mate
truth
in the aptitude of
a sounder learning
may
dispose us to admit
it,
and that
is
How important to
inferred
Jew
from the
temple had been built and its services Malachi foretels, that " from the rising of the sun even unto the going down of the same, my name shall be great among the Gentiles and in every place incense shall be offered unto my name and a pure offering for my name shall be great
after the second
Thus
established,
among
Lord of
hosts." J
Here
it
is <le-
* Davison's Discourses on Propliefy, Fourth Edition, 1839, p- 310. t Do. pp. 318, 11). X i. llth verse.
54
SOME PECULIARITIES
IN BIBLICAL
INTERPRETATION.
Him
in every
and harmony among the Jews God and dehght in Messiah their King, is expressed by a termination of the schism that rent Israel and Judah, and by the total extinction of the former jealousy existing between them (Isaiah xi. 13.)* Similar is the representation given by Hosea i. 11. " Then shall the children of Judah and the children of Israel be gathered together and appoint themselves one head, and they shall come up out of the land for great shall be the day of Jezreel." In these and analogous instances, we must strip off the theocratic dress before arriving at the real meaning of the prophecies.
So
themselves
when they
shall be converted to
itself
mere covering which the Jew can more readily understand, and beyond which he must look in faith with eyes enlightened by the gospel. The language does not foretel two events, the one of Avhich was adapted by the wisdom of Jehovah to foreshadow the other, and when realised to be an earnest of a more glorious consummation but it enwraps in Jewish drapery a sinHistory will often engle transaction more or less progressive. able us to distinguish between examples of prophecy, where two
;
* Dr. Henderson, in his able wox'k on Isaiah, appears to us to have mistaken the
meaning and application of the prophecy contained in Isaiah xi. 11-16. He refers it to tlie restoration of the Jews from the Babylonish captivity, and not to a period in their
history
still
future.
it.
to I'ecommend
The considerations adduced to support such a view are insufficient The phrase "in that day" (verse 11), though used with some lati;
tude of meaning, manifestly alludes to the time spoken of in the preceding part of the chapter, viz. the period of the Messiah and we cannot perceive with what propriety
it
can be supposed to designate a time prior to Christ's coming in the flesh. From the first verse of the eleventh chapter to the tenth, the prophet describes the extension of the Gosi^el ; and when the eleventh verse proceeds with the expression " and it
just
it naturally refers to the same dispensation as that Dr. Henderson, however, arbitrarily transfers the phrase to the antemessianic days when the Jews were restored to their own country out of Babylon. That the Philistines, Edomites, Moabites, and Ammonites are mentioned when now they no longer exist, cannot be an objection to the future aspect of the prophecy in
shall
come
spoken
that the
proi)liets
or ground-work for their delineation of spiritual realities belonging to the New Testament church. Tlic ancient enemies of Judah and Israel symbolise the enemies of the Messiah under the economy of grace. Ids iocs to the end of the world.
Ihey stand
as the representatives of
; ;
OO
Messiah
employed
In the same manner longing to the latter dispensation alone. New Testament, particularly the Apocalypse, contains descriptions of the flourishing state of the Christian church during
the Millennial period in figurative words derived from the past
theocratic condition of the Jews.
1, 2, 3.)
When
more appropriately belong to the one are sometimes made prominent, and again those peculiarly applicable
to the other.
At other
seem
It
is
the foreground.
may be supposed strictly to belong to each. The same language usually applies to both for although it be flattened by referring it wholly to the type,
in exegesis the representations that
this
tory.
example, that
psalm
to
were uncertain and unsatisfacit assigns one part of a David's greater Son.* But a
* Thus Professor Stuart, after attaching to this mode of interpretation the objectionable phrase " double sense," proceeds to say, " This scheme explains so much of the
Psalm (40th) as will most conveniently apply to David, as having a literal applicaand so much of it as will conveniently apply to the Messiah, it refers to tion to him him. Truly a great saving of labour in investigation, and of perplexity and difficulty also, might apparently be made, if we could adopt such an expedient! But the consequences of admitting such a principle should be well weighed. What book on earth has a double sense, unless it is a book of designed enigmas ! And even this has but one real meaning. The heathen oracles indeed could say Aio te, Pyrrhe (^"Eacida),
;
:
Romanes posse
God
And
if
By what laws of interf)retation is it to be judged ? By none that belong to human language for other books than the Bible have not a double sense attached to them." Commentary on the Epistle to the Hebreivs. Excursus Mr. Alexander writes in a like strain. " In most cases the advocates of this XX.
;
literal and a spiritual in each verse, but with two distinct subjects, of which now one and then the other is taken up. Thus in Psalm xxii. for instance, instead of showing tliat every verse refers to'David in one sense, and to the Messiah in another, we have the Psalm cut into fragments, of which
56
jisalm
may
first
Now
cern.
that Christ has come, the latter should be our chief con-
minds.
The Messiah's person and kingdom ought most to fill ouv The scaffolding of a former economy has been taken
the building itself rises before us in sacred majesty
;
down
to
it
and
We may
mode
wisdom of Deity
behold with reverential wonder the drapery employed to shade from their weak vision the glories of the Redeemer but inas;
much
as
we
live
amid the
realities
of His kingdom,
it
most
befits
the
But it may be asked, how are we to know when a passage of Old Testament has this twofold reference? how are we to discover when it alludes to Messiah alone, and when to a symboli-
cal
personage besides ?
itself.
The
is
the authority of
Testament must be our infallible guide. I am aware, that the New Testament necessarily renders prominent that side of the picture which relates to Christ and his times ; and that it does not mark with equal disScripture
this point the
On
New
tinctness the symbolising person or transaction. But the ordinary means used for determining the meaning of paragraphs and passages will determine, whether the original passage speaks of
realities
under
The
preceding observations
all
may The
serve to
types
is
peculiar,
and cangreater
Hence
it
require an exegesis
adapted to themselves.*
this
is
Of
such a mingling of
subjects, instances do occur in the prophetic Scriptures, but to speak of this as a double
sense
is
ments, by
W.
The Connexion and Harmony of the Old and New TestaLindsay Alexander, M.A., page 224, note. We are persuaded that the
tliej
language of these writers is directed against an important truth, which with distorted view, and unceremoniously denounce.
look at
* See Dr. J. P. Smith's work, " On the Principles of Interpretation as applied to the Prophecies of Holy Scripture," 2d edition, London, 1831 a masterly production,
;
^'
CHAPTER
IV.
ALLEGORICAL INTERPRETATION.
by Klausen, does not According to him, a discourse which expresses a sense different from that which the words employed naturally bear, is said to be alleinterpretation, as described
Allegorical
gorical.
When
is
of a figurative character,
the interpretation which endeavours to ascertain the sense intended, from the
gorical.
mode
of representation employed,
is
not alle-
He
This description
is
scarcely correct.
It
its literal
An
allegori-
something more into the w^ords of an author than they really contain. He gives them a secondary besides the primary meaning; a mystical and mediate in addition to the immeHe does not substitute one sense for diate and direct sense. another, but supposes one in addition to another, where there is
no valid ground for the assumption. If the inspired writer really designed his words to have a primary and secondary representation that is, if he has made use of allegory, he who explains it according to the mind of the author is not properly styled an alle;
gorical interpreter
but
if
sense without cause, and in opposition to the expressed or implied purpose of the Spirit, then according to the
approved usage
Allegorical interpi*eters
is
in-
iibersetzt,
von C. O.
58
ALLEGORICAL TNTERPRETATIOX,
manner, as including
i/crovo/a,
which every
With such
tation,
it is
as entirely useless.
They
retain
it
as
Nor do they
it
On
and that
is
an object
more worthy of attention than the obvious, literal sense. Here the views of allegorical interpreters and others come into contact. The former assume without proof, that many passages were designed to bear a hidden or secondary, as well as a primary sense
whilst the latter reject the position, and abide
;
by the grammatical meaning alone. The former think, that the writer meant to convey a twofold sense, whilst they can produce no reason for their opinion; the latter, in the absence of any reason, affirm that it is arbitrary to introduce into a passage a sense which they believe to be foreign.
lies
and every sensuous object should be considered as expressive of things beyond the sphere of sense. Such a mode of procedure cannot with any propriety be styled interpretation ; for it strives to extract from It a series of words all that can be conceived to be in them.
rising substitutes another truth, viz. that each
spiritualises,
where no cause
for
doing so exists
and, by the
mary
Allegorical interpretation
found
among
We
much more
same
in substance,
though
ing to the feelings of the people among whom it was current, and the degree of mental cultivation at which they had arrived.
When
They saw
that
some
multiplicity of ex-
ALLEGOmCAl, INTERPKETATION.
ternal
50
phenomena which they could not resolve. With the imand awful their minds were particularly struck. They were prompted to refer them to unseen causes. Such causes came to
posing-
Thus
his
the resources of
Accordingly, the
increasing
marked by
^d
de-
and good principle ; as historical points in the life of a suffering and dying, but resuscitating and victorious deity. The mythi of
Osiris,
Mithras,
The sun
and
revives.
;
to represent the phenomenon weak at a certain season, dies as it were, So Osiris was overcome by Typhon, and put to
were designed
is
death
evil principle.
the thirsty earth, the fructifying Nile, and the scorching sirocco,
was
Egyptian a natural hieroglyphic of the corresponding between the maternal Isis or Osiris, the productive energy ; and Typhon, the evil principle, the perSuch astronomical and terrestrial secutor of all living things. mythi are the applications of an allegorical system in which the
to the
life
of
of representation
was
trans-
book of nature
and qualified
to the writings of
men, especially
written pro-
world of
deities,
to reveal them.
The
ductions of personages to
whom
were supposed
to
which
first
presented
itself,
or
Wherever a higher, in adbelonged to the sphere of daily life. or the literal dition to the obvious meaning, was not notified acceptation presented a stumbling-block to the view, a remote
;
to
* See Creuzer's Symbolik und Mythologie der alten Volkcr, &c., Leipzig unJ Darmstadt, 181!) Dophc's Henneuculik dor Ncutcstamcntlichen Schriftstellcr, Leip:
and Bauer s Zeitschrift fiir speculative Thcologie, dritleii Bandes crstes Heft, Berlin, 1837, p. 117 et scq., where Creuzer's system is described and criticised.
zig, 1829, p.
91
ct scq.
60
ALLEGORICAL INTERPRETATION.
commingled. Thus were the Grecian mythologists and poets Orpheus, Museeus, Hesiod, and Homer, explained. The last writer exerted so great an influence on all the institutions of the Greeks, civil and sacred, that
it
of
Homer's creations were drawn from the rude commencements civirisation for although his deities are far exalted above men,
;
and so firmly did he retain it had advanced to a much higher point of cultivation than the age from which his characters were drawn, he remained the acknowledged source of all true wisdom. What then was to be done with his poems, when philosophical speculation had left them far in the diswhen the wisdom of antiquity, commonly supposed to tance; be concentrated in him, gave way to the more refined ideas of
all classes
;
among
later times ?
their vices, as
ill
accordant
virtue.
In these
They
could
but by mystic
explanations they employed them as vehicles of notions more exalted than the vulgar mind entertained. Afraid of offending
the prejudices, and doing violence to the ignorance of the people, they were contented to attach a spiritual sense to the popular
belief.
Thus
of deviation
from current opinions too gross to be received by them in their Agreeably to this representation we find, that obvious sense.
the
Greek philosophers explained a great part of Homer and Hesiod allegorically. And chiefly were the works of the former, occupying among the Greeks as exalted a place as the Mosaic writings among the Hebrews, expounded in this artificial manner.
Even
The
cultivated
Stcsimbrotus, Glaucon,
The
and Metrodorus.
iv.
ALLEGORICAL INTERPRETATION.
61
moral feeling of this celebrated philosopher were especially offended with the Homeric fictions and narratives. Judging them immoral as well as unworthy of Deity, and as likely to exert a most prejudicial influence on the tender minds of youth,
and
fine
if
He
therefore
;
the verbal
a
this
made
extracts,
secret
^,
In
way he
down
the prejudice
them
less corrupting to youth.* Other philosophers followed the example of Plato, by ingeniously discovering in the poet's descriptions ideas less revolting to virtue and more worthy of the gods
themselves.
isted
The custom of allegorising to which we have now alluded, examong the Jews also, especially those who resided in Egypt. The oldest Alexandrian allegorist of whom we find mention is
Aristobulus. According toValckenaev,t he was a peripatetic phi-
b. c.
The same
no
fictitious
He com-
posed an allegorical commentary upon the law, dedicated to King Ptolemy, of which Clement, Cyril of Alexandria, and Eusebius,
This has been industriously col281-298. The fragments shew that he was a reflective and pious believer in the one who earnestly endeavoured to ascertain the Old Testament truth revealed for the salvation of God's ancient people. Owing perhaps to the scantiness of the remains, they do not contain
have given
all
that
is
now
left.
much
objectionable
exposition.
Dopke
;
conjectures,
that the
in its
commencement
;
ofi'ence at anthropomorphic and that although apologetic interest on behalf of the Jewish religion prompted him to carry this philosophy much farther into the Mosaic books, he had, notwithstanding, such a religious fear, as restrained him from excess.^
descriptions in Scripture
mythi
*
in the
500 years
b.
same manner. Diop,enes Laertius says of Anaxagoras, who c, that he was the first v.-ho applied this method to Homer.
lived nearly
De
Republici'i, Lib. ii. pp. 217-250, vol. 6th, Bipont edition. Diatribe de Aristobulo JudaBO, Lugd. 180G, 4to.
62
ALLEGORICAL INTERPRETATION.
The
Alexandrian school before Philo has been thought to furSirach and the author of the
Book of Wisdom are said to have belonged to the same class.* The following passage from Sirach or Ecclesiasticus, has been
allegorical representation.
adduced by 01shausen,t and Rosenmiiller, | as an instance of " All these things are the book of the covenant of the Most High God, even the law which Moses
commanded
filleth all
for
He
He maketh
He Euphrates, and as Jordan in the time of the harvest. maketh the doctrine of knowledge appear as the light, and as
Geon
fectly
;
The
first
man knew
no more
and her counsels profounder than the great The whole chapter conbut tains a laudatory account of wisdom poetically personified it does not afford a proper example of allegorising. The following instance has been adduced from the Book of Wisdom. " For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the diadem of his head." (Chap, xviii. 24.) This is simply a minuter description of the high
||
priest's dress
9, 36.
The
alle-
wTiter
history
gorises.
reasons
;
the
Old Testament
but there
no good ground
for
assuming that he
" She entered into the soul of the servant of the Lord, and withstood dreadful Kings in wonders and signs." The entire chapter shews what wisdoyn has done for the righteous from the creation of the world how she has conducted them in
as an instance.
;
right paths
*
According to Winer,
Greek
who
The Hebrew
original
Ein Wort iiber tiefern Schriftsinn, Konigsberg, 1824, 8vo, p. 51. X Historia Interpretationis Librorum Sacrorum in Ecclesia Christiana in 5 parts 12mo, liildburgh, 1795-1814, part i. p. 17. The Wisdom of Solomon was written a full century n. c. See Grinnns Com-);
mentary, Einlcitung,
11
7.
K(i<rf/.of
Luther translates
ALLEGORICAL INTERPRETATTOX.
03
Egyptians and Canaanites whom she forsook, is forcibly depicted; (compare verses 11-19.) Wisdom is poetically personified, probably in imitation of the book of Proverbs. Our examination of
the preceding passages leads to the conclusion, that no true example of allegorising can be found in the Apocryphal books. In this we are fully supported by Dopke and Klausen. How then is the fact to be accounted for ? The nature of the writings will
serve to explain It only in part. It might have been introduced on numerous occasions had there been a disposition to prompt to its use.' Perhaps the taste for such expositions first became prevalent among the Jews towards the advent of Christ. Lonobefore that event, it was little indulged in ; but as the fulness of the time drew near in which He was to appear, it increased in
proportion.*
we have to notice a class or sect he alludes in various places of his writings as following the same path with himself; and whom he occasionally censures
Before proceeding to Philo,
to
whom
They compared
its
the
entire
law to an animal
body,
life.
Therapeutce, a Jewish sect in high repute about the time of our Lord's incarnation.
the most remarkable representative of the system, and one said by Photius to be its inventor, was Philo.f even is He was born at Alexandria about the year 20 b. c, and belonged to He adopted the philosophy of Plato then a priestly family.
But
who
it
When,
therefore,
Mosaic
became
Confining himself almost exclusively to the Pentateuch, he regarded its inspired author as the only man truly enapparent.
all
with know-
-^v-z^tyM and the rrviuiJ^arrKo}. In conformity with he represents Moses as making use of a twofold method of communication, so that all classes, cultivated and illiterate, might
adapted to the
this,
* See Klausen 's Hermeneutik, p. 95. | ov {rov *;/a;vof), o/^tta;, Ku) <xai
dXktiya^ixos
Iv
iKKXyitr'ia.
Xoyo; i"xiy
I'lir^urivxi-
Cod.
CY
Va^^''
G4
ALLEGORICAL INTERPRETATION.
In the one,
God
is
represented
human
members and
qualities, l)ecause
the mass of mankind cannot think of the Deity without them.* In the other, regard is had to the philosophical and the culti-
vated;
by a
life
The
The
offences
and stumbling-blocks presented by the prompt them to seek for the spiritual meaning which constitutes the soul of a passage whilst the crowd find nothing to offend
;
former representation
their ideas in the doctrines just as they are presented to the out-
ward view,
Thus
should be subordinated;
nothing
less
than
Platonic
specula-
mixed with eastern theosophy. It is worthy of remark, that Philo does not deny the reality of the literal sense, whilst He merely looks upon the former searching after the spiritual.
as inferior to the latter.
The
is
height which allegorising had attained in the time of Philo own efforts or zeal. He was not the
its
most distinguished advohigh reputation, by applyHe gave it the sanction of his cate. Many had followed it writings. extensively the Mosaic ing it to
originator of the system, but rather
before, but
none so
fully or so ably.
" By the writings and example of Philo, the fondness for allegories was vastly augmented and confirmed throughout the whole
Christian world
first
:
and
it
to close their eyes against the obvious and proper sense of terms
The examples
particu-
however are not wanting as may easily be shewn from Origen and others who took him for their guide, and who, manifestly, considered a great part both of the Old and New
Testaments as not exhibiting a representation of things that really If the reader occurred, but merely the' images of moral actions.
will
De
Confusione
Linguarum,
vol.
iii.
p. 374.
Quod Deus
ii.
p. 411.
ALLEGORtCAL INTERPRETATION.
65
given
lib.
iii.
p. 134,
he will find
serve to convince
him
that
this
demand
it."
Alexansame striving to set aside, or to remove out of the Old Testament books every thing objectionable in the view of philosophy. The same separation between the body and soul of the text occurs in the oldest
traces of allegorising are not confined to the
But the
drian Jews.
Among
those of Palestine
we
find the
memorials of Rabbinical
B.
reaching to the second century books Zohar and Jezira; the Chaldee Targums and the Mishna and Gemara. The former was called the latter, J^DQ^J. Verbal interpretation is said to belong hi3TJ
literature,
c,
This Rabbinico-cabbalistic method was carried to a frivolous and most artificial excess in the use of letters and points to express certain doctrines. Letters, for example, were changed into numbers; and in. place of the letter, a certain object put, to which the entire number exactly corresponds. This was styled i'^^Tipp^J
(Gematrayya, yiuiMir^la.') Thus, Gen. xlii. 2, when Jacob said " descend" 11"! , the word denoted the number of years which the
were to sojourn in Egypt for the letters make up 210. Sometimes a term was resolved into its separate letters, each of which again represented a word beginning with the same letter. This was called lip''."lEDi (Notaryekon), and was thought to be
Israelites
;
*^"in,
Gen.
i.
nn,
word were arwhich was termed n"l!lDn (temurah.) An example of it is given from Psalm xxi. 2, in which the letters of the verb n^f transposed, become rT'iyo the Messiah.
At
bitrarily transposed,
;;
In the preface to his little definite can be said. Antiquities he states, that Moses in his writings " expressed some things enigmatically, as was worthy of such a lawgiver
* Mosheim's Commentaries, translated by Vidal, vol. ii. pp. 158-9, note. For a complete and comprehensive view of Philo's opinions and the Alexandrian theosoi)liy in general, the reader is referred to the able work of Gfrorer, entitletl, Ph'do und
Of Josephus
See Dopke, pp. 123 et seq., 134 et seq. J Glassii Philologia Sacra, edi Bauer, Tomi Secundi
scctio posterior, p.
I
57 et seq,
QG
AM.KGORICAL INTERPRETATION.
ever
it
was expedient
to utter plainly.
But
to those
who
desire
to investigate the causes of each, philosophical speculation would arise, which I shall now omit. Should God however grant me time, I shall try to write of these
much
things hereafter." *
From
this
language
it
he was
in
to allegory.
Thus much
at
least is certain,
But
He
it
Apion he states, were not ignorant of frigid allegories but that the true philosoOn the whole, it may -be justly said of phers despised them.t Josephus, that he interpreted the law according to its strict literality, as might have been expected of one belonging to the sect
;
of the Pharisees.
The
among
been generally attributed to imitation of the Greek mythical So Turretin, Eichhorn, Rosenmuller (J. G.), Politz, system. Schiitz, Flligge, Planck, Brucker, and Spencer. Dopke resolves it into the conflict of philosophy with the religion inherited by This religion, being inseparably connected with writthe Jews. ten memorials, was unable to preserve a progressive development so as to keep pace with the mental cultivation of the people and it was moreover entirely grounded on a local, political basis. Thus the last writer reasons. To me, however, it appears that none of them has fallen upon the exact truth. However much the Platonic philosophy prevailed at Alexandria among the Greek-speaking Jews, its influence must have been comparatively
;
feeble
latter,
among
those in Palestine.
The
and openly imitated their distant brethren ; but the Palestinian Jews would not have expressly copied after the Alexan-
eaa, B' s|
iyii
vTl^lZuXouficai.
B-iou
Se
2i^oiiTi>s
^^'ovov,
ni^a.trof^i.ai
//.ira
vrffo.yf/.a.'Tiia.y.
f-
Joseph! Opera,
folio, Coloiiiae.
Tous fiivToi
xar
aX'/ihiav
tv
i/iXa.hv.
'^^ii(pa(nis
tuv clXXtiyo^iZv
p. 1679.
B/ OTTip,
ruv
fiiv
iixorat
xari(fp'ov/iiTx]i.
Contra Apionem,
lib. sec.
ArLEGOllICAT. INTKHPRETATION.
67
The Jewish- Alexandrine writings may indeed have d/ian. unavoidably and imperceptibly influenced the Palestinian but
;
the
fiict is
insufficient to
system among the latter. It is certainly more plausible to allege with Dopke, Liicke, and others, that the Palestinian Jews were addicted to allegorising because they brought out of Chaldea the remains of the ancient Oriental-Greek philosophy, whose conflict with their own religion gave rise to the system among them.
Still the
Babylon, could not have operated so powerfully as to create the method of interpretation, had there not been some-
and
in part to justify
adoption.
it is
although
cause lay deeper than any external influence, quite probable that Zoroaster's doctrines developed
little
The
applied before.
On
the other
hand, the Platonic philosophy so prevalent in Egypt considerIt led ably affected the exposition of the Alexandrian Jews. them comparatively to disregard the literal sense, and to seek
after
ideas.
a hidden one which should coincide with their philosophical And yet it cannot be truly regarded as the cause of such
exposition.
The
origin of allegorising
is
to
be traced to a pious
examples of
spiritual interpretations
itself,
and seeking to introduce more into the Scriptures than sound judgment sanctions, or the Bible itself approves. The writers who most condemn it admit that both the Old and New Testaments contain clear instances of the same kind,* but they do not Surely, however, it is not allow that it had its origin in these.f
too
much
to say,
customed to
*
refer the
phenomena of nature
;
to the
;
world of ideas,
;
viticus X. 17
D'dphe mentions as examples Dcuteron. x. 16 xxx. 6 Exodus xxviii. 38 Le(p. 125); and Hartmanii has given a great number in his Die enge Verbindung des Alien Testaments viit dem Neuen, &c., Hamburg, IS'til, 8vo, pp. 594-
6;)i.
cam eruditionem,
qute turn
inter Judseos usitata erat, sibi comparaverat, siqiiidem Pharissi, teste Josepho, prop-
sacrarum interpretandarum celeln-abantur. A quibus igituj' tum niaxime vulgarem, Paulus didicerit ; (piid mirum, quod a juventute illi adsuctus in epistolis suis interdum morem Judii'orum sequatui?" Bauer's llermeneutica Sacra, Lipsise, 1797, 8vo, p. 29.
ter peritiam litterarum
cum
allcgoricam inlerprotationcm,
68
A[,LEG0R1CAL INTERPRETATION.
;
would naturally fall into allegorising and all the more readily if the fancy were luxuriant. The foundation of the allegorical method is undoubtedly observable in the Old Testament viewed in the light of the New. There were many symbols, types, and shadows, the essential meaning of which consisted in spiritual
realities or abstract truths.
They were
way
was
reared, they
must needs
be taken down.
From Jewish we
the Christian
expositors,
among
whom we
numerous instances of the same method. Whence then did they derive it? That they received it wholly
find
from imitating the Alexandrine Jews, especially Philo, is not to be admitted, though asserted by Photius, and repeated by
Dopke.
When we
it,
and remember the proneness with which a pious mind slides into no reasonable doubt can remain that it was believed to be right to carry out this method extensively into the Christian writings. Its prevalence among the Jews would still farther re-
it, since many of the fathers expressly followed them, having previously employed them as their preceptors. Thus the origin of the system among Jews and Christians was substantially the same. A spiritual direction of mind, united with the convic-
commend
is
a desire to find
which, with
represent.
many
a just
It
is
mode
erroneous.
It is strange that
tion,
men
in-
Hartmann regards
iypical, or (as
sometimes called)
ALLEGORICAL INTERPllETATION.
69
secondary interpretation, as a species of the allegorical, and yet If, however, the terms be employed interrejects the latter.* changeably, as many German writers loosely express themselves,! then is allegorical exposition founded upon the practice of the sacred authors themselves. This indeed is not denied. So Bauer " Nos quidem non negamus scriptores Nov. Test, nonnunquam
allegoricam interpretandi rationem sectari.
epistolse ad
Imprimis autorem
Hebrseos in eo argumento versari scimus, ut Jesum, doctrinamque ab illo traditam, cum Mose, Aarone, institutisque
religiosis
unwilling to allow
its
it
just preroga-
There are types in the Old Testament representing and adumbrating persons, things, and places in the spiritual kingdom of Christ. In the Epistle to the Hebrews the apostle has clearly shewn that the Old Testament economy was expressly adapted to symbolise the dispensation of grace by which it was succeeded.
(Compare Hebrews, 9th chapter, 1-10 verses.) Believing then we do, that events, individuals, places, and transactions, were designed to set forth spiritual truths, and to foreshadow coming
as
realities,
a sure foundation
is
which the literal sense is stripped off, and the deeper or Woi/o;a brought out. As long as there are types and real allegories in the Scriptures, so long must there be secondary or spiritual inAllegorical interpretation, however, as we undernot a kind or species of typical, but an unwarranted and unscriptural extension of it. It finds allegories where none
terpretation.
stand
it,
is
puts a deeper sensq under the envelope of the letter. It arbitrarily adds to Scripture, to make it fuller in sense, or more
2.
t See Loehnis Grundziige der biblischen Hermeneutik und Kritik, Giessen, 1839, 8vo,p. 29, where mediate, symbolical, mystical, and typical, are all taken synonymously.
X Hermeneut. Sac.
p. 28.
(70)
CHAPTER
V.
earliest
we
shall
1st, jhe
16th. We omit his last three periods, because their history would occupy much more space than could be given to them in the
present work.
PATRISTIC PERIOD.
The
those
Not a
few, however, of
who
They may be
many suppose
its
Such an exegesis would not have been so general Church, from the earliest time downward, had
In characterising
blame them
we do
not
meanings
but we impugn
it
their injudicious-
ness and folly in the excessive application of a principle to portions of the Scripture for
which
has no
affinity.
Perhaps, too,
all
an
epistle or
character,
though they were equally faulty. Hence commentary may be described as allegorical in its when it contains much fewer specimens of this method
come, in order of time, the
Barnabas, Hermas, Clement
Next
of
apostolic fathers.
These
are five
Rome,
Of Barnabas one
epistle is
BARNABAS,
extant.
Some
its authenticit)^,
such as Basnage, Jones, Cotelerius, &c. but the majority of the learned, among whom are Pearson, Cave, Du Pin, Vossius, Ham-
mond, Bull, Wake, and Lardner, suppose it to be a real production of Barnabas the companion of Paul (Acts iv. 36, 37 xv. 36.)* The epistle consists of two parts, the first containing " an exhortation and argument to constancy in the belief and profes;
it,
without the
rites
The
instructions." t
In the
first
would communicate
and perfect their
promises to the
learn.
whom he wrote, things adapted not only to establish them in religion, but to increase
to the Christians to
yvc^eig,
God
Now what the spiritual meaning of had been said, put your trust in Jesus, who shall be manifested to you in the flesh. For man is the earth which svifters; forasmuch as out of the substance of the earth, Adam was formed." In the 7tli chapter, the following commentary is given upon The two goats the precepts respecting the Jewish sin-ofi'erings. (Leviticus xvi.) were to be fair and perfectly alike ; both thereThe fore typified the one Jesus, who was to suffer for us. circumstance of one being driven forth into the wilderness, the congregation spitting upon it and pricking it whilst the other, instead of being accursed, was offered upon the altar to God, symbolised the sufferings and death of Jesus. The washing of the entrails with vinegar, denoted the vinegar mixed with gall which was given to Jesus on the cross. The scarlet wool, put about the head of one of the goats, signified the scarlet robe put upon Christ before his crucifixion. The taking off" the scarlet wool and placing it on a thorn-bush, refers to the fate of Christ's
It is as if
it
||
* Ncander thinks that the present epistle is unworthy of the companion of Paiil, and that it proceeded from a Jew educated at Alexandria, who had embraced Christianity. I. 3, p. 1100 et seq. Lardner's "Works, London, 1788, 11 vols., vol. ii. pp. 11, 12.
|-
X "
II
Scilicet quis sensus spiritualis et myslicus ?" says Cotelerius in his edition of
i. p. 18 (2 vols. fol. Amstel. 1724, by Le Clerc.) Wake's translation of the genuine Epistles of the Apostolical Fathers, Gth edition, " T/ Xiyn n yvS/ri;, yaS^in. London, 1833, p. 300. The words of the original are
'EA.cr(VaT
-'_^ovira.'
sir*
rov
iv
v/juv 'I'/itroVv.
"AvI^puto; yri
i(rTt "ttckt-
axo
Xgti(tuii(ou
'X'KcLaii
Vol.
i.
p. IS.
for, as he who would take away the scarlet wool must undergo many difficulties, because that thorn was very sharp, and with difficulty get it so they, says Christ, that will see me and come to my kingdom, must through many afflictions and troubles attain unto me."* In the 8th chapter, the red heifer brought forth without the camp and there slain and burned, whose ashes the young men should take up and put in vessels ; and with which, having tied
church
"
every one of the people that he might be freed from his sins be a type of Christ led forth to death the
:
young men who performed the sprinkling are the preachers of the gospel three in number, to denote Abraham, Isaac, and Jacob, because they were great before God. The wool was put upon a stick, because the kingdom of Jesus was founded upon the cross. " But why were the wool and hyssop put together ? To signifj^, that in the kingdom of Christ there shall be evil and filthy days, in which, however, we shall be saved and because he that has any disease in the flesh by some filthy humours, is cured by hys; ;
sop." t
The
9th chapter
is
cir-
who was the first that brought in circumcision, circumcised 318 men of his house, because this number in Greek letters (i==10, H=8, T=300, i.e. 318) sigcumcision.
Abraham,
it is
nifies Jesus,
and the figure of his cross. Such, he adds, is the mystery of three letters received by Abraham and this circumcision pointed to the death of Jesus as its object. That Barnabas
;
is
apparent
from his own words " No one ever learned from me a more genuine truth; but I know that ye are worthy." In the 15th chapter, the words of the 90th Psalm 4th verse
ij:
6000
and that in the succeeding period a glorious rest will take place. This sentiment was quite common both among the Greek and Latin fathers, as Cotelerius has shewn in a note to the present chapter (note 65. ||) The specimens given from Barnabas
Wake's translation,
i.
p.
20-24, vol.
\
Wake's
version, p. 304,
Aia
a.'X
r/ Se
a.f.t.a
o-rt
\v rti finiri-
'smv/i^ct]
xa) pw^a^cci,
larxi.
cm
ri/^i7s auSn(r'of^i6a'
i.
on
xai
dkyuv
ItriTu'Trou
p. 26, vol.
ed. Cotel.
J Ouhuf
II
yvrKTieuTtoov ifiah.v
5, vol.
i.
i//,ou
Xoyov'
dWa
lim
ufii!;.
p. 30.
Pp. 44,
Barna-
JUSTIN MAHTYH.
justify the decision that his expositions are highly fanciful,
and
may be truly styled an allegorical intei'preter. The Shepherd of Hernias was written in Greek, Hennas but now we have only an old Latin version with a few fragments
that he
of the original.
It consists
first
containing
commands, and and therefore it is iminterpreted the Hennas in which possible to judge of the mode sacred writings. The entire treatise is made up of peculiar and exaggerated allegories having no foundation in the Bible. Clemens JRomanus. The only genuine remains of Clement are his first epistle to the Corinthians, which is almost wholly
four visions, the second twelve
litudes.
It
practical.
It contains
New
Testa-
ment book, viz. 1 Cor. i. 12, although there are various quotations and allusions. The data for ascertaining the manner in
'
which
in the
It
would seem,
;
for
suspended from
all
who
God.*
The same
allegory
is
found in a
number of the
brose, &c., as
fathers, in Justin
Am-
is
shewn by Cotelerius.
Ignatian epistles contain nothing definite with
Ignatius
The
citations
Polycarp Poly carp's epistle to the Philippians has many from the New Testament, but they are not explained.
Next
He was
Sychem,
in Samaria.
have renounced
" the only certain and useful philosophy." In general he is distinguished by his allegorising. After this fashion he explains, not only the Greek and Latin poets,
that he found the latter to be
He
happen
Part i. p. 70 et seq. the gospel, and not of those al)Out the end of the world. * cTi oia, Tov aifictTot tov Kup'iou Xurouri; iffrui Taffi toi; ffiarivouinv kui IkTi^ovfiy
it)
roil
@fiv.
Pp.
15-i, 5, vol.
i.
74
nected and refined whole, the quintessence of the wisdom embodied in the writings both of uninspired and inspired antiquity.
is
It
so
much
ne-
glected the
New
illustra-
he might have readily found much stronger and more direct arguments in it, than those adduced out
of the Old.
New
but this
uncer-
received the greater portion of their valuable knowledge indirectly from the Old Testament, since Plato, Homer, and others, visited Egypt.* Disfigured and concealed as this traditional knowledge was by allegorical coverings and mythical additions,! he thinks
it
necessary to reduce
it
it
ing
by divestHence he
;
Eden
in the gardens of
Alcinous
the
Titans
and the
fall
but in entertaining them Justin was prompted by a pious desire to uphold the oracles of heaven as the source of all wisdom, rather than by an enlightened conviction of
conjectures
may
be true
||
The
following example of
:
binding his colt to a vine, and washing his garment in the blood
were a sign, representing what should be done and what he should himself perform. For an ass's colt was standing in a certain village bound to a vine, which he then commanded his disciples to lead to him and when it was brought, he sat thereon, and entered into Jerusalem, where was
of the grape,'
to Christ,
Kal
xai ^iX&iv
iv
tJj
ucTTipav
Do.
"t"
p. 15.
S/a Tivos iKiivfi;
oikXTiyopia;
Ivo
"MaiiTicos
tuv Xcitcov
<!r^i>(pnruv iv rol;
iccvruv
similar sentiment is found in the Quaest. et dxnyyiXxoTcov, p. 32. Respons. ad Orthodoxos, although it be doubtful whether they proceeded from Justin
avyypa.iJi.iAa.<nv
Kesponsio ad Quajst. X. p. 397. J See chapters 29 and 30 of his Cohortatio ad Graecos, Hutchin's edition, 8vo, Ox-
1703 or pp. 27, 28, editio Colonise. Neander doubts whether this treatise really proceeded from Justin (Band I. Abtheil. 3, p. 1120 et seq.), and with good reason. Gen. xlix. 11.
ford,
II ;
J'dSTIN JVIARTYH.
<0
thrown down by you. And after these things he was crucified that the rest of the prophecy might be fulfilled. For the w^ords, ' washing his garment in the blood of the grape,' predicted his passion, which he was to undergo, cleansing by his blood those who believe in him. For that which is called, by the prophet in the holy spirit, his garment, are the men which believe in him, in whom dwells the seed which is from God, even the word. And that which is called the blood of the grape,' indicates, that he who was to appear should have indeed blood, but that he should have it by divine power, and not of human seed. And the principal power, after God the Father and Lord of all things, is the Son, the Word the manner of whose incarnation, and how he was made man, we shall hereafter shew. For as not man, but God, hath made the blood of the vine, so this intimated that the
; '
:
we
before said."*
human seed, but of the power of God, as The same explanation is given in his Diais
said to be a
symbol of the
and the
ass, of
the Jews.f
is
In the disputation with Trypho, the following principle or canon " Do you know that whatever the prophets said laid down.
and did, as you have also confessed, they covered in similitudes and types, in order that the greater number of things might not be easily understood by all, concealing the truth in themselves, that they who seek to find and to learn it, may have toil in doing This principle is substantially correct but the applicaso ?"t tion of it is urged so far as to produce numerous instances of allegorical exposition. Thus the wrestling of Jacob with the angel
;
is
his
double
in the
God
From "A
;
natius
Translation of the Epistles of St. Clement of Rome, Polycarp, and Igand of the Apologies of Justin Martyr and TertuUian. By the Rev. Temple
Clievallier,
B.D."
4 (pp.
t
^I
on
'iaa I'lTtv
oi
'^^ofitirai,
as xai
u/ji.oXo'yyiiri
Vfiiv,
praeafioXaTi
tj
Ktt) TufTois
iv
d-TTixcckv^aVf us
vto tccvtcov
vojj^jjva/,
KPUTTovris
p.
76
many
These
The
last
he does not name, but many examples of it occur in his writings. According to it, the scriptural accounts of things pertaining to the present life are applied to spiritual and heavenly matters. Christ
(says he)
is
Xldog
(a stone),
tv
Ta^ajSoXfi
(allegorically), whilst
he
is
styled
ev r^o-TroXoyia
(tropologically.)t
The
They
;
exposition to excess
first
apologist .t
..
Clemens Alexandrinus.
it is
Hermeneutics
and
is
made between
and
yvwc/f,
entire
By
and a firm adherence to it, without previous examination of the grounds and reasons on which it rests ; by yvuKSig, a complete view of the truth, the chiefest gift of God, by means of which the object of faith becomes a firm and sure possession. This separation of Christians into the believing (^laroi), and the discerning {yvuenmi), is based upon the actual aspect of the church, and is implied in its whole
character.
The
moval of the
of faith.
distinction,
by comprehending the
internal nature
When
known
when
far,
the
Christianity so
See DiaL with Trypho, p. 341 (ed. Colon.) tings and Opinions of Justin Martyr.
X The only treatise of Tatian extant is his Oratio contra Grcocos. Theophilus of Antioch wrote three books against the Calumniators of the Christian religion. Of Athenagoras of Athens, wc have remaining, Apologia vel Legatio pro Christianis ; and De Resurrections Mortuorum. All of these are appended to the Cologne edition of Justin Martyr's writings (1680), and examined by llosenmiiller in his Historia Jntcrpret-itionis, Part i. pp. l!)o-2oj). Sec also Neandcr's Geschichte, i. 3, p. 1131 et seq.
CLEMENT OF ALEXANDRIA.
77
and reasons, the difference between viarii and yvuaig disappears. The two things are distinct with regard to their form and power but they are essentially one. Hence Clement says, xiarri rolwv
7]
yvuSig'
yvuerri
hi
rj
Tiffrig
Qiicx,
rivi
axo'kou&ia
y^ai
avraKoXovdia
yiviTcci*
It is
not
difficult to see,
how
this
mode
of viewing
ff/Vr/s
and
When
it came to be regarded as a divine quaby virtue of which alone, the Christian system could be supplemented and expounded. Initiated into the mysteries of the spiritual life, the individual possessed of the yvugig had within himself a principle, by whose speculative efficacy he could explain all revelation. The fact that faith and knowledge rested upon the same basis was gradually lost sight of, the latter serving to develope and to establish in the mind the objects of faith. The Yvl^dic, came to be regarded as an independent power, containing within itself a wondrous efficacy. VvZioii is defined by Clement, " a certain view which the soul takes of existences, consummated or perfect;"! and in another place, it is characterised as " a firm and stable demonstration of the things already apprehended by faith." J Xlienc, again is described as " the establishing or settlement of our soul, concerning
|1
The
New
was first extended by Clement to the Testament, and incorporated with the nature of interpretaallegorising system
It
tion in general.
scriptural exegesis,
was looked upon as an important part of all and was therefore insisted upon as indispens-
ably necessary.
* Stromata,
lib.
ii.
p.
3G5 (ed. Sylburg, fol. Paris, 1G41.) To the same purpose we same book of the Stromata, p. 373. 5f V clviv ruv Ttaadpuv
aiiu 't'httius yjuffiv WazoXou^ijirai.
it
DUX
'iffri
^jj'v,
oul'
is
+
t
II
hcc Tis
'Km
Tijs ipv^ii;
Tat ovtuv,
rfru/
ffiif/,Tavruy,
Strom,
lib. vi. p.
649.
Strom,
lib. vii. p.
732.
rt^) TO
4^vxris h/^Zv.
Lib.
iv. p.
531.
On
its views of yvuins and pria-Ti;, the reader is referred to Neander's Allgemeine Geschichte der Christlichen Religion und Kirche, Hamburg, 1 827
ii. pp. 195-234 ; but profound and adniii-able volume of Professor Baur, of Tubingen, Die Christliche Gnosis, Tubingen, 1835, 8vo, where he will find a masterly development of philosophy as connected with and influencing Christianity, from the earliest down
et seq.,
Band
I.
especially to the
The work
Compare pp. 84-97 ; and upon Clement's system, pp. 488-540. requires and deserves to be repeatedly read and thoroughly digested.
78
HISTORY OF BIBLICAL INTERPRETATION.
The
1^^.
Testament as well as the Old, has a parabolic or allegorical sense.* To shew the truth of this, he quoted the first and second verses of the 78th Psalm; and 1 Cor. ii. 6-10. He then gives some examples to illustrate the canon, taking for this purpose the Mosaic account of the construction of the tabernacle, and the various furniture belonging to it (Exod. 25th and 26th chapters.) " The candlestick situated south of the altar of incense signified the movements of the seven stars making circuits southward. From each
All Scripture, including the
side of the candlestick projected three branches with lights in
New
them, because the sun placed in the midst of the other planets gives light both to those above and under him by a kind of divine music.
The
parts to such as
at
created."!
" The particulars related of the ark signify the world which perceived by the mind only (joZ vonrou Koff/Mou), which is concealed and shut from the many."| The high priest's robe reaching down to his feet, is a symbol of the world of sense (perceived by the outward senses, xoff/j^ou aJcdriTou, in opposition to too The three hundred and sixty-six bells hanging vorirov KofffMu.) from the high priest's robe, are " the period of a year, the acceptable year of the Lord, proclaiming and echoing the great
is
The
" the kingly power of the Lord," &c. In the same extravagant way are the narratives of the New Testament explained. Thus it is said, in reference to the miracle wrought by our Saviour (John vi. 5-15), " five loaves are in a very mystical manner broken by the Saviour, and multiplied to
* "Avtiic^vs yoZv
^apcijioXyi ii^ytfiivfis.
"I"
"jri^i
^xfftn y^a(pyis
V. p.
rtjs
Kaff fjf^ai,
tv
Lib.
557.
fufiittrti^iov
jniov/jLivuv.
04'
a rt Xu^vla,
StSjSXwvTa/,
iv
this votioi;
TCis
ixuro rou
ni
et'i
ffiis
MOTiovs
'Tti^ivoXriini;
01
r^iis ya.^
ixccn^ahv
ri
rtj;
Xv^viois
iy.'TKf'VKairi
"HXios, ufri^
rois ti ut' aiirov,
ri
Xv^via, fAaai
xara.
tiio,
"roTs
''''
v-ttI^ aiircv,
hiav
Tov
(faiTos.
ix,'' "^
J^^o
a'iviy/ji.x
Xv^via
h XZ'^^'^f
'''""
trnfiiiou
xa.1
tZ
(fSMTifi/ioXiiv
"hio,
TroXvTQO^us xai
rtj;
iroXu//.tpeiii
ahrh
Lib.
Tntrrivovrast
V. p. 56-3.
lX7r'iZ,i>VTas
xat fiXi-Ttoyrai
tmv
||
jr^ornxTiffruv S/a-
ncvias.
J Dp.
Do.
p. 5G1.
CLEMENT OF ALEXANDRIA,
the crowd of the hearers. the senses only, as
if
79
to instruction witli
These
all
are
they
who
-as
to acts
that
cannot be seen with the eyes, they do not admit them to belong " But perhaps the Lord fed with to the order of existences."*
two
fishes
and
five
who
The
fishes
is
through heathen waters, given in place of liberal nourishment to such as were yet lying on the ground," f &c. Connected with the preceding rule is his assertion, that the
Mosaic laws have a fourfold sense ; nriayoic, h\ ruiTv IxX'/i'Trrsov rou " He however enumerates only three of those vo/jbov rTjv iSovXrjgiv. senses the mystical, the moral, and the prophetical. Every law, according to him, in the^r^^ place, represents some sign, that is, the words of the law are images of other things and, in addition to their proper sense, have an improper or secondary one also attached to them. Secondly, Every law comprises a precept for the right ordering of life. Thirdly, Every law, like a prophecy, predicts something future. As Clement enumerates only three senses in which the law is to be understood, although
; ;
he speaks of four, Hervetus, his translator into Latin, conjectures that in the word nr^a-^Mg there is a corruption, and that instead
of
it
we ought
to read r^f/fii.
writer has in
Clement, in his enumeration, passes over the natural sense attached to the words of the law, as a thing too obvious to require pointing out, and particularises merely the three less evident ones. For the investigating these
this respect fallen into
an
error.
art,
reasons,"
" The Scriptures conceal the sentiment they contain, for many three of which are specified, {a) " That we may be diligently inquiring and always watchful, with a view of finding
|1
Lib. V. p. 562.
t
cc'i
Lib.
vi. p.
G61.
vol.
ii.
p. 156, note.
y^alpai.
Lib,
vi. p,
67G.
80
"
It
for
lest
who among men and fitted by faith for yvZaig." (c) " Since the parabolic or mystic mode is the most ancient, it justly prevailed most among the prophets, in order that the Holy Spirit
prophecies are preserved and covered in parables for those
might shew, that the philosophers of Greece and other countries were ignorant of the future coming of the Lord, and the mystic * doctrine he was to deliver." in Clement is, that the literal principle found Sdly. Another sense of Scripture which is obvious to all, produces only elementary faith, but the allegorical leads to the true
yvucfig,
the sublime
wisdom.!
legorically.
By way
is
God and
on the tablet,
The
stars,
decalogue, by
clouds, lights,
This is the natural or physical decalogue of heaven. The image of the earth contains men, cattle, reptiles, beasts, and of aquatic tribes, fishes and whales ; and again of birds, such as are carnivorous, and such as feed on mild nutriment (the fruits of the earth) and of plants in like manner, both those that bear fruit, and those which are barThis is the natural decalogue of the earth." | ren. He then mentions several other things making up the number " The ten which are said to be symbolised by the decalogue. letter iota signifies the blessed name Jesus." In commenting upon the single precepts of the law, he finds mysterious meanings Thus the 5th commandment relates to our heavenly in each. Father, and " the divine yvugig and eopla, as Solomon says, when he calls wisdom the mother of the just ;" but he denies that the latter means either our mother, or the church. Adultery in the 7th commandment, he refers to a person forsaking the ecclesiastical and true yvuGig, turning aside to a false, improper opinion, and making gods of created things.
(-TTfED^aa),
wind
water,
air,
darkness,
fire.
||
* Lib.
f"
vi.
pp. C7C,7.
a^a, T?) |Kv y^m.^Yiv ^^oonXov
rauT'/iv
I'lvai
iivici
thnXou
jravi
Kara
rrtv
^iXhv
%i
avdyvaiffiv ixXaf/.o
[iavof^iv'/lf'
xa)
rd.'^tt
'i^av<ra,v'
xa,)
ri
T^oi ro
rygafc-f-a
avay^iuffi;
aKXyiyo^urcii'
oia.7trv%i)i oi Triv
Lib.
C79.
J Do.
p. G80.
Do.
p. 087.
Do.
CLEMENT OF
Al-EX ANURIA.
81
Fourthly. In various places Clement mentions a xanwi/ r^s dXrr 'diiag or r/.xXristaerixo;, i. e. a henneneutical tradition or principle, "by which the true meaning of Scripture is educed. The foUowinir
tjuotations will
shew the nature of this tradition. " If the object of the wise man be spiritual contemplation, this contemplation, which yet belongs to philosophers, eagerly seeks after divine knowledge, but does not obtain it, unless it receive by learning, the prophetic voice made known to it, whereby it comprehends the present, the future, and the past state of things. Now this very ymffic has come down by succession, being commit-
" After the Saviour had taught the apostles, the unwritten tradition of that which is written, is now delivered to us also, in consequence of the renovation of the book (effected by the book) being written upon new hearts, by the power of God,"f " Those who attempt the greatest things must necessarily fall into the greatest error, unless they receive the rule of truth from truth herself, and hold it fast. Such persons having fallen from This might the right way, are deceived in most things singly.
be naturally expected, because they have not a criterion of falsehood and truth carefully fitted by exercise to choose what is right. For if they had such a touchstone, they would obey the
divine Scriptures." J
to
Lord,
who
and "
the
human
is
heresies,"
He then
that
is
faithful of himself,
by the Scripture and voice of the Lord, which work mightily by Lord for the good of men these we employ as a touchstone for the finding out of things Thus, then,
;
SiiKS
i-riirTrif/.yis'
ohVi'Trui Ti
rvy^avn
r
^v fih
fitt^'/iini
^ra.^a.Xalin,
(ra.<pyivi(rSuira,v
avrui Ttiv
xai
i<r-i^iv
v^oip-/!TiKr,v (punnv,
3/
fiS
<ra
I'oyra ra,
t
-h
Iffffi/Mva, -^^o
Iovtcc,
s'l;
otu; s^li
"rt
xa)
s^:;, vm^a.Xa.u.fiu.vir
h yvuKTi; Ss ah-TVi
xara
"hia^o^a,;
oX'iyov;, ix rcat
K'Xo<ttoXoii
ay^aifiM; ra^t/^ohtiTa,
"I"
xa^iX^Xuhv.
tou
'S.aiTYifiOi
Strom,
lib. vi. p.
645.
Tvii
aVTixa
^iSa.^a.]iTCS
Tol; 'A'^oiTToXeiui,
US
fiii
yifi^ai
oiaoiooTai -pra^ahoffi;, xa^^laig xaivaTs xarti rhv avaxcciyairiv tov fiif^Xiou rn ^uvd\yys.y^af/.f/.i\i'/iv.
TOU Qioij
Do.
p. G79.
Jjv
<r<paXKi(i6a,i
<r>js
ya^
fih tov
xavova
vovrii
aXyihtag
t^s
aXriSi'iai'
(/.'ipts
o'l
toioZtoi
"hi
ciri a.-ro'jri%iu,
iripixXXot/rar
ilxirw;,
to
ii
fiii
ffvyyiyv[Jt,va.(r[/t,i}iov
yd^
iiTi'iSavTa
av y^a<fiai;.
Lib.
vii. p.
756.
82
we
The Gnostic Christian is described in these terms. " In our view he alone is possessed of the true ymcic, who has grown old in the Scriptures themselves, preserving the right apostolic and
ecclesiastical line of doctrines, living
to
conducted by the Lord, the law, and the prophets, to find proofs when he seeks them; for I think that the life of the Gnostic Christian is nothing else than deeds and words which follow the tradition of the Lord."t
is
who
and
In another place, after stating that heretics adulterate truth steal the canon of the church, he says, " Since they have
certain counterfeit key,
veil,
by the
by the
as
we go
in
"
We
is
one
faith,
which
is
according to
its
own
cove-
nants, or rather, according to the covenant that was one at different times
for as there
belonging
who
understand;
i.
made known by
rule
is
by it. Now this ecclesiastical the harmony of the law and the prophets with the coveaTotrxiprwa; u; S^a;
fjiXt
aieiirsitiv
v^j(U5r/vv
TJ)
(fojvij a^iO'^riffTo;
uk'otuis av
^la.
v^ayfiaTav
a.'Tr
^pu/m^a xpitupim
ypa.(puM TtXi'ias acpto^iixvuvTi;, ix "Triffnus
ai/ruv "npi
avTuv tuv
737.
^iiSofiiSa. a.'TroiiiK'Tixcoi.
f
Lib.
vii. p.
a-ox
ri/j,7v
fnovos iv
t)v
'
Toif aira-
oii|:;$, iii
av
i'^il^'/irrirri
avii/plo'xiiv
uto ti
xa) v^o-
<pnTUM'
P>ios
yx^
o]f/,ai
rou yvairrixou
3.
dP'.Xo
icriv
ti
a,x.oXouS^ol Ta.^a'h'oaii.
X dX\'
a.vrixXu'ha,
I'lo'ifiiv,
?;'
ni ou rht
Si
auXxixv avxTirciiravri;
^td rtis
Tx^x^u^ov
p. 764.
rr,; 'ExxX>i(rix;, x. r. X.
Do.
fAovviv
^x^oXixh"
di
IxxXyiffixv,
u; iv'ornra
-Trlariui jz-ixt
rris
vois
xxrd
rriv ^ix^^xtiv
'
rnv
f^'iav iixifo^aig
ro7s
X?''
yxa
ri
eurus
Js
XXI va^x^offi;.
Do.
p. 765-
TREN.EUS.
83
nant delivered by the Lord during liis presence on earth."* This is the most direct explanation given of the ecclesiastical canon
or tradition.
it.
" Whatthings
the glory of
God
i.e. all
which you
We
page,
upon
when
it
may be
mentioned by other fathers. In the meantime, it is apparent from the remarks and quotations
already given, that Clement was
much
he
system
Devoted is often fanciful. and an admirer of Philo,t he brought the tenets of the former into the field of scriptural exegesis, and gave currency to the excessive typification of the latter. Hence,
;
and
that, in consequence,
although he did not reject the natural, historic sense, he despised it in comparison of the allegorical, deeming it of little value in the sight of the Gnostic Christian. His writings, in short, abound with
allegorical interpretations, devoid of truth, sobriety, and judgment.!
IrencBus (+202.)
Irenseus belonged
second century.
was probably a Greek, and a native ot Asia. He became Bishop of Lyons in Gaul. Many of his works have been lost. The only treatise extant is that which he wrote against Heresies, in five books, part of which we have only
in a
He
The
trtiviivTeav,
ipttffiv
ri
ruv y^aipSv
l^r,yyi(riv
ri
kuto. tov
}i
KKvat
rcu
Ti \Kx>.ri<ria(TTixo;,
'Ta^oi/iriav
ffuvaiota xu.)
vofitv t
xai
'r^o(pyi'Tuii
Kv^iou
rce.^a.'hthofjt.ivn
^la^nxn-
Lib.
ptoiuti'
vi. p.
offa,
C76.
\
'
ridvTK
il;
"h'o^ocv
Siou
vvi tov
xxvoi/a,
t^; Turntos
'jrcntv
t-riTiT^a'TrTxi.
X " Clement's devotion to this writer (Philo) is unbounded liim he is continually him he imitates, and from him he transcribes a varietj' of passages without even the changing of a word." Mosheim's Commentaries on the Affairs of the Christians before the time of Constantine the Great: translated by Vidal, vol. ii. p.
extolling,
158, note.
II
andria," 8vo,
student's
attention, a great
this father,
number of
See p.
374, et seq.
84
such ideas as beseemed a divine revelation, and the holy majesty of its Author. With such a profession it was naturally acceptit was actually based upon But the true spiritual interpretation was never soberly applied by the patristic adherents of Christianity and when adopted by the Gnostics, its excesses were too formidable not to
excite opposition.
The
yvusig
advanced to such daring height under the gMiise of just exposition, that others began to be convinced of its erroneous tendency in bringing systematically into the Bible unwarrantappealed
to,
So long
as
it
became
insecure, and
Antichristian
Hence, too, arose the necessity of opposing a barrier to its progress, and of bringing back enlightened Christians to derive sure
principles of
Bible
itself,
rather than
with
its
pretended mysteries.
In
Gnosticism
indulged.*
true sense
the
first
we
These
down a path
of pro-
might be certainly
elicited.
will be seen
The The
"
Irenseus,
rr\q dx?}ds!ag,
He who
by
this
means he
will
know
perfectly, even before evidence, that the truth preached by the church is firm, and their (the heretics') fictions unfounded and
false.
and their disciples the faith which is in one God Almighty, who made heaven and earth, the sea, and all that in them is and in
;
one Jesus Christ, the son of God," &c., continuing a formulary of faith coinciding in substance with the apostles' creed.f
*
See Neander's Antignostikiis, Geist des Tertullian und Einleitung Baurs Gnosis, pp. 540-43.
"Si
in
dessen
ouTui
Ko)
iaureu
xuri^uv,
h'v
faith,
i. e.
that there
is
one
they
God Almighty, who made all things by his word,"* &c. " When the Gnostics are convicted out of the Scriptures,
turn to accuse the Scriptures themselves
But when
which
again
is
we
refer those
who oppose
the succession of presbyters, they will say that they are wiser,
because
" The
true
yvooeig
is
ginal system (or state) of the church in the whole world, and
the express image of the body of Christ, according to the succession of bishops, to whom they (the apostles) delivered that
lis,
church which is in every place. This yvojetg has come down to being preserved wdthout falsification of the Scriptures, in its
development, without addition or curtailment, both with-
fullest
&c4
concerning any question, ought we not to have recourse to the most ancient churches in which the apostles lived, and take from them what is certain and clear ? And if the apostles had not left the Scriptures to us, should we
arise
not have followed the order of tradition, which they (the apostles) handed over to those whom they entrusted with the charge of
the churches ? "
iTiTUi
,
||
...
Tri;
prpo
tJs aTc^ii^^aif,
(icfialdii
T uTo
EnxXmnet;
f/.\v
oriyo^iav.
'H
yap
ixuXriffta
'
Kuivi^ Kuff
oixoufiiiifis
OiicTraof^.ivvi,
Tra.ga oi t&iv
sva
0SOV,
xai Tavra ra
ahrtTii.,
viffri)/'
xa'i
lU iva X^ia-Tov
'I'/irovv,
tov
tou @iou, x. t. K.
Adversus Ha-reses, lib. i. capp. i. ii. p. 34. ed Gallasii, Genevae 1670, fol. * Cum teneamus autem nos regulam veritatis, id est, quia sit unns Deus omnipotens, qui omnia condidit per verbum suum, &c. Lib. i. cap. 19, p. 74. f Cum enim ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum Cum autem ad cam iterum traditionem, qufe est ab
apostolis, quse per successiones
presbyterorum in ecclesiis custoditur, provocamus eos qui adversantur traditioni, dicent se non solum presbyteris, sed etiam apostolis exisLib.
iii.
xai to a^Pf^aiov
ms
xctTK
raMTo; tou
quibus
illi
eam
quae in
unoquoque loco
fictione
est, ecclesiam tradiderunt, qufe pervenit usque Scripturarum, tractatione plenissima, neque ablationeni
et diligens
cap.
^,
p, 292.
esset,
Quid enim
et siquis de aliqua
nonne oporteret
8G
The churches of Smyrna and Ephesus are mentioned as belonging to the most ancient, but especially that of Rome, whose twelve bishops were chosen in succession after the apostles.
" Since
it
would be tedious
all
in the present
volume
to
enumerate
the successions of
the churches,
Paul
at
Rome, which tradition it has from the apostles and we make known also the faith announced to men, and reaching by successions of bishops even to us. By this means we confound all such, &c By this ordination and succession, the tradition
the church which is derived from the apostles, and the preaching of the truth, have come directly to us and this is the most complete proof that there is but one and the same quickenin
;
ing truth which has been preserved in the church from the time
of the apostles, and has been transmitted in truth to the present
With this church (of Rome), on account of its preeminence (potiorem principalitatem), it is necessary that every church should agree, because in it has been preserved the traditime
tion derived from the apostles." *
These
church.
extracts are
sufficient to
of truth,
Opposed
he should
apostoli
tionis,
as
ous allegorising,
insist
upon adhering
to
what
is
"
certain, indubitable,
prsesenti quaestione
sumere quod certum et re liquidum est? Quid autem si neque quidem Scripturas reliquissent nobis, nonne oportebat ordinem sequi tradi-
quam tradiderunt iis quibus committebant Ecclesias ? Lib. iii. cap. 4, p. 172. * Sed quoniam valde lougum est, in hoc tali volumine, omnium ecclesiarum enumerare successiones, maxima^ et antiquissimas, et omnibus eognitse, a gloriosissimis duobus apostolis Petro
et Paulo Komse fundata; et eonstituta; ecelesiae, earn quam habet ab apostolis traditionem, et annuntiatam hominibus fideni, per successiones episcoporum pervenientem usque ad nos, indicaiites confundimus omnes eos qui, &c. . .
.
. . .
Hac
usque ad nos.
Et
unam
et
eandem
nunc
sit
conser-
paHtatem,necesse est
conservata est ea
... Ad banc ecclesiam propter potentiorem princiomnem convenire ecclesiam, in qua semper ab his qui sunt undique, quae est ab apostolis traditio. Lib. iii. cap. 3, pp. 170, 171. On the
which has been somewhat
dilYerently understood, the reader is
meaning of
this place,
by Cunningham, in three volumes, 8vo, Philadelphia 1836, vol. Mosheim's Commentaries, translated by Vidal, vol ii p. 91, note t For some remarks on this point, seepage 109.
{z.)
IKEN.EUS.
87
and true ;" upon not turning aside to vain and foolish questions, and so rejecting " primam et veram de Deo sapientiam." If the interpreter do not set out with the things " quae ante oculos nostros occurunt, et qusecunque aperte, et sine ambiguo ipsis dictionibus positse sunt in Scripturis," then, " apud nullum erit regula
veritatis
;
buntur et veritates oppugnantes se invieem et contraria sibimet dogmata statuentes," &c. " A mind sound, free from danger,
devout, and attached to truth," lays as the basis of exposition, whatever is expressed in the Scriptures " openly and unambiguously." Thus parables " quae possunt multas recipere absolutiones," will be similarly
The
abused.
They
Irenseus
opposite of that
ingly,
originated from
called)
expounded by all.* down may, however, be readily may lead the incautious into an extreme the very against which they are justly advanced. Accordwas not always able to avoid the errors which his system of interpretation (if such it may be
when
injudiciously applied.
Hence
a temporal earthly kingdom of the saints after the resurrection. In all the declarations of the Old and New Testament connected with the judgment and resurrection, he rejects the spiritual acceptation of every statement descriptive of heavenly blessings in a
future
liasts
life.
imagined, exhausted
understood to pourtray everlasting happiness in the kingdom of heaven. " Should any try," says he, " to allegorise things of this
kind, they will be found inconsistent with themselves respecting
them all, and will be convicted by the express words," &c.t But when he finds his opinion contradicted by the words of
he is obliged to have recourse to which he so much condemns. " As many as have not that which saves and forms them into life, they will be, and be called too, Jiesh and blood, since they have not the spirit of God in them."t " Thus also flesh by itself cannot inherit the Idngdom of God,
the apostle (1 Cor. xv. 50),
that very allegorising
* See Lib.
i"
ii. chapters 46 & 47, pp. 146, 7. autem quidam tentaverint allegorizare
Si
hajc quse
ipsis inveniri, et
convincentur ab
X Quotquot ergo id quod salvat et format in vitam, non habcnt, hi conseqiicntor erunt et vocabuntur caro et sanguis, quippc qui non habent Spiritum Dei in se. Do.
p. 411.
88
but
it
may be
itself inherited
in the
kingdom
of
God."*
was not altogether free from the allegorising which he condemned in others. Thus he infers from John viii. 56, 57, that Christ was nearly fifty years old when he suffered. In commenting upon the import of the name Jesus, he indulges in a rabbinic conceit. Various instances of the same kind might be selected which shew an undue license in expounding, and an unwarrantable extension of the typical sense. Still he must not be classed among the allegorical, but the historicoIreneeus, in short,
spirit
theological interpreters.
The
mentine Homilies, and the Clementine Epitome, are universally acknowledged to be apocryphal, and are probably different edi-
same production the Homilies being, as Lardner supwork upon which the Recognitions were formed, whilst the author of the Clementine Epitome has borrowed from
tions of the
;
They
between
Simon Magus,
good rea-
Baur
thinks, with
son, that Marcion's opinions are concentrated in Simon. J Whoever the writer was, he by no means favoured the allegorical
system.
He
and
their strained
mode
of interpretation.
He
belongs,
The
following passages
who may
shewing the
pretation.
" The
ings,
things,"" says
so
that
when they
expositor,
by reason of the
tra.^^
||
* owTu a) n
e'i
xaf
ia-uryiv [iaffiXimv
ill
}-
T>jv (itea-iXiia.)!
Quantum ex
libri isti
dem juxta ac
stolici,
pseudepigraphi sunt et apocryphi, secuntlo seculo conipositi a viro docto quidiserto, sed philosopho magis et pliilologo, quani theologo. Patres Apofol.
2 vols.
Amsterdam, 1724,
vol.
i.
p. 490.
% Die
II
Cliristliche Gnosis, p.
301 et scq.
dicta,
in
tantum
89
against
Those persons are accustomed to entertain absurd notions God, who read the law without the guidance of teachers,
for instructors,
them
to
by one who has learned it from a master." * " There are many things which to some appear indeed
inconsistent, but yet harmonise in a profounder sense.
be
In like
manner, some things seem to have consistency, which, when closely examined, are found to be incompatible."!
"
men
take
it
many
verisimilitudes out of
and therefore
God, when
For there are many words in the dibe drawn to that sense which each has previously formed for himself. This ought not to be done. You should not seek a sense foreign and extraneous, which you may bring in from another source but you should draw from the Scriptures themselves the sense of truth. Wherefore it is fitting that you should acquire a knowledge of the Scriptures from him
each one's understanding.
vine Scriptures that
may
who
preserves
it
so that he also
may
be able
efficiently
one has taken from the divine Scriptures the rule of truth entire and sure, it will not be amiss for him to derive assistance from common erudition and liberal studies, prosecuted it may be in his
youth, for the purpose of maintaining true doctrine
learned the true."|
ut
;
yet so as to
cum
levit homiiiibus.
i.
Deuni meditari,
hi qui
tibus legimt, sed semetipsos doctores habent, et putant se intelligere posse legem,
sibi
quam
non exposuit ille, qui a magistro didicerit. Lib. ii. 55, p. 521. f Multa sunt qua3 videntur quidem inconsona esse nonnullis habent tamen pro:
habere conson-
Lib.
ii. 3-1,
p. 617.
t Multas, ut
et ideo diligenter
observandum
est,
ut lex Dei
cum
legitur,
in-
genii intelligentiam legatur. Sunt enim multa verba in Scripturis divinis, quse possunt
trahi ad
eum
;
(vel
sibi
fieri
non oportet.
bes quaerere
traditam, servat, ut et ipse posset ea, quse recte suscepit, competen'.er adserere.
Cum
90
The
Old and
New Testaments
God, and to apparent contradictions between Scriptural expressions. Examples may be found in the first, second, and third books, which exemplify the truth of this statement.
Tertulliun ('''220.) We have already spoken of Tertullian in connexion with Irenseus, as a strenuous opponent of the Gnostic opinions prevalent in the second and third centuries, and an
able defender of apostolic truth.
fertile
Among the Latin fathers, he His varied learning and oratorical imagination, and the forcibleness of his
among
the
The
is
tarnished, however,
by a
partial defection
faith
embrace all the views of these enthusiasts. The most offenand erroneous he seems to have avoided. In consequence of his opposition to the doctrines and fanciful comments of the Gnostics, we find him frequently decrying philosophy, condemning its utility in theology, and representing it as the fruitful parent of numerous errors. Such invectives are neither surprising nor undeserved, when we consider the disastrous effects produced by the Platonism of his predecessors upon the literal truth of the Bible. He saw that the propagation of opinions derived from Gentile philosophy and engrafted on the word of God, was destructive of the fundamental doctrines transmitted from the apostles ; and accordingly he raised his voice against such perverse inventions. In reproaching philosophers and heretics, he sometimes appears unduly to decry the use of reason, as though a dogma were to be believed the more readily, in proportion to its greater repugnancy to sound reason. But his meaning is merely this, that reason must often be kept in abeyance to faith ; that many things must be received on the simple testimony of God, though they appear incredible in the eye of reason. His language may be misunderstood, and his real sentiments misrepresented; since the words are not, perhaps, sufficiently guarded, or most happily used. But
sive
enim ex
divinis Scripturis integrani quis susceperit et
si alifiuiJ
firmam regulam
ita
veritatis
ab-
tamen, ut ubi
vera
*
didicit, falsa et
simulata dedinct.
Compare Neander's
pp. 1152, 3.
Band
i.
Ab-
theil. 3,
TERTULLtAN.
his
91
ported by Scripture.
on the whole, consonant with truth, and supThere are many things above reason, which the true Christian must believe, simply because God has stated them.* Tertullian's method of interpretation coincides with that
meaning
is,
of Irenaeus.
rical sense.
He
This
comments and
ing.
are not wanthad no partiality for the strained and artificial fancies produced by the allegorising processes of the Gnostics. In reference to prophecy he says, " There is another kind of prophetic diction in which most things are figuratively intimated by means of enigmas, allegories, and parables, and which must be For we read, that understood otherwise than they are written. ' the mountains shall drop down new wine,' (Joel iii. 18 ;) and
He
we hear
of ' a land flowing with milk and honey,' (Exod. iii. 8.)"t This happens because, as he says in another place, " words are to be taken not merely as they outwardly strike the ear, but according to the sense they are meant to convey to the mind." J Against such as asserted that every thing in the Old and New Testaments should be understood figuratively, especially the prophecies, he affirms, " that if the prophets had spoken all things
by images, the images themselves could not have been distinguished, had not the truths been proclaimed from which the images might be pourtrayed. And, therefore, if all are figures, what will become of the things of which they are figures."
||
Following-
Quo quid absurdius sit, quo magis sanae rationi repugnet, Deo dignum." (Historia Interpretationis, pars. ii. pp.
-Ith,
De
German writer in this accusation. (See Tertulliani Opera, folio, Paris, 1008, pp.554, 555.) The late Mr. Conybeare truly remarks, " His memory has been treated with far too much of harshness and contempt by those
Christi, does not bear out the
Came
who
have occasionally shewn themselves by no means his superiors either in the art
of reasoning, or the
command and
correctness of language."
Bampton Lecture
for
1824, p. 112. f Alia species erit (prophetici eloquii) qua pleraque figurate portenduntur per
senigmata, et allegorias, et parabolas, aliter intelligenda
quam
et
scripta sunt.
Nam
et
lib.
iii.
1634.
solo sono sapiunt sed et sensu
;
X Verba non
II
Scorpiacuin, cap. 7.
Atque adeo,
3,
si
Dc
92
" Since even parables do not obscure the light of the gospel,
much less should sentences and definitions whose nature is clear, be made to convey a different sense from the obvious one."* The following passages relate to the Gnostic treatment of
Scripture, and apply in general to allegorising interpreters. " That heresy does not receive some parts of Scripture ; and the portions it does receive, it perverts by additions and subtractions
according to
serve
its
own
purpose.
If
it
them by giving different expositions."! " Adulteration, both of the Scriptures and their exposition, must be expected where diversity of doctrine is found. Those who are resolved to teach otherwise, are compelled by necessity
them
in
some measure
to arrange in a different
way (from
For
they could not teach otherwise at any other time, unless they had
in another
The form the means by which they teach heresy. one (Marcion) perverts the Scriptures with the hand (machsera,
tion
non stylo usus est); the other (Valentin us) perverts their exposiby devising and bringing his own sentiments into them," X &c. After adducing and objecting to the allegorical explanation given by some of the parable of the younger son, viz. that the two sons denote the Jewish and Christian churches, he takes occasion to point out the arbitrariness of such expositions. " Although all the particulars might correspond as in a mirror, yet one chief
thing should be avoided in interpretations, viz. that the suitableness of the comparisons should not be regulated otherwise, than
demands
But we
tion of the parables, because we do not invent doctrines out of them, but interpret them according to their subjects, and avoid Wherefore are there a hundred every thing opposed to this.
*
Quod
si
quam
sonant, sapiant.
De
Resurr. Carn.
t Ista haeresis non recipit quasdam Scripturas ; et si quas recipit, adjectionibus et et si detrectationibus ad dispositionem instituti sui intervertit et si recipit integras aliquatenus integras prsestat, nihilominus diversas expositiones commentata convertit.
:
:
^ lUic
igitur et Scripturarum et expositionum adulteratio deputanda est, ubi diverQuibus fuit propositum aliter docendi, eos necessitas coegit
Alias enim non potuissent aliter docere, nisi instrumenta doctrinee. Alius manu Scripturas, haberent per qua; docerent haeresim Advers. Hseret. cap 28. alius sensu expositiones intervertit, &c. &c.
aliter disponcndi
aliter
TERTULLIAN.
sheep, and why ten drachmae, &c. &c such curious speculations both awaken suspicion,
subtilty of forced
93
and by the
But on
for the
out a para-
ble, that
may
selected
We
Scriptures, than to be
therefore, to
his precept.
more wise than the Scriptures. guard the sense intended by the Lord,
fault in interpretation is not of less *
life."
We
ought,
as well as
magnitude,
But the principle which he chiefly urged is what he calls regula Jidei, the same as that upon which Irenseus insisted in opThis was the authoritative barrier position to false doctrines.
set
up by both against
of the churches.
and spirits to oppose some by this bold conduct, immediately excite them. But in the very encounter, they weary out such as are steadfast, deceive the infirm, and send away the undecided with First of all, therefore, we shut them out scruples in their mind. they assume we do not admit them which position from this
adversaries," says he,
to the Scriptures
; ;
" Our
" appeal
to
any
If this be their
strength,
should have
mitted to
it
to be inquired, to
whom
who
The appeal, therefore, must not be made to the Scriptures, nor the contest settled on this ground ; for in that case the victory would not be ours, or it would be uncertain, or nearly so. The
* Quanquam etsi omnia ad speculum respondere possint, unum sit praecipuum periculum interpretationum, ne aliorsum temperetur felicitas comparationum, quam quo Nos autem, quia non ex parabolis parabola; cujusque materia mandavit
materias commentamur, sed ex materiis parabolas interpretamur, nee valde laboramus omnia in expositione torquere, dum contraria quaeque caTeamus. Quare centum oves ?
et quid utique
decem drachmae,
etc
coactarum expositionum
subtilitate
a veritate.
et
Sunt autem qua; et simpliciter posita sunt ad struendam, et disponendam, texendam parabolam, ut illuc perducantur, cui exemplum procuratur Sed malumus in Scripturis minus si forte sapere, quam contra. Proinde sensum Domini custodire debemus atque praeceptum. Non est levior transgressio in interDe Pudicitia, capp. 8, 9, pp. 724-26. pretatione, quam in conversatione.
94
light
mode
cussed,
To what
itself
belong ? to
whom
do
and to whom, has the doctrine by which they become Christians been delivered ? for wherever it shall appear that the true Christian doctrine
and
and
all
Christian traditions, in
The apostles founded churches in each city, out of which other churches have borrowed the layer (conveyancer) of faith and the
seeds of doctrine, and do daily borrow, in order that they
true apostolic churches,
churches
What
to
them, ought not to be proved otherwise than by the same apostolic churches, which the apostles themselves founded by means
of their personal, viva voce preaching, and afterwards by epistles.
It appears, therefore, that
apostolic churches
every doctrine which agrees with those which are the conveyancers and originals of
;
the faith,
is
to
be accounted truth
because
it
contains, without
doubt, what the churches received from the apostles, the apostles
from Christ, Christ from God ; and that every doctrine is to be looked upon a priori as false, that pretends to wisdom contrary to the truth of the churches, and the apostles, and Christ, and
God."*
* Adversarii Scripturas obtendunt, et hac sua audacia statim quosdam movent
ipso, vero, congressu, firmos
:
in
quidem
cum scrupulo
eos ad ullam
dimittunt.
Hunc
igitur potissinuim
de Scripturis disputationem. Si h sunt ilte vires eorum, anne eas habere j)ossint dispici debet eui competat possessio Scripturarum, ne is admittatur ad eani, cui nullo modo competit Ergo non ad Scripturas provocandum est nee in his constituendum certamen, in quibus aut nulla aut incerta victoria est, aut par
:
incerta;
illud prius
qua
erit Veritas
Scriptura-
rum
expositionum et omnium traditionum Christianaruni ecclesias apud unamquamque civitatem condiderunt, a quibus traducem
et
Apostoli
fidei et
semina
mutuanturut
ecclesiie fiant,
Quid autem
aliter
illis
scribam non
probari debere,
condideSi
epistolas postea.
hc
ita sunt,
constat proinde
onmem
doetrinam qua?
cum
illis
:
ccclesiis apostolicis
sine
TEBTULLIAN'.
95
"
es."
No
*
other tradition of the apostles must be acknowledged, is published at this day among their churchrule of faith
" The
is
and unalterable
*'
one
God
Almighty," &c.
must be assigned
over to us
according to that rule which the church has received from the apostles, the apostles from Christ, Christ
is
who walk
evident in which
it is
maintained,
We
the
the Scriptures
heir of the apostles
for
;
That
I
;
is
my
possession
am
me by
their will
hold to the things which they provided which they committed to faith, which they
You, they have certainly disinherited and disavowed at all times, as aliens, as enemies." j " Though we should still think it necessary to inquire yet where,
....
and of whom, ought the inquiry to be made ? Is it among hereno. Let us therefore inquire in our own society, and of our own, and about our own things ; and let us seek that oidy which can properly be made a subject of inquiry, always maintics ?
He
apostles' creed.
" This
rule, instituted as
we
shall prove,
by
still
inquiring,
and
omnem vero docecclesiae ab apostolis, apostoli a Christo, Christus a Deo aecepit trinam de mendacio prsejndicandani, quae sapiat contra veritatem ecelesiarum et apostolorum, et Christi, et Dei. Liber Adversus Hsereticos, capp. 15-22, pp. 236, 7, 8.
*
Non
alia
agnoseenda
Lib.
i.
ecelesias editur.
Adversus Marc. cap. 21, p. 445. f Regula quidem fidei una oninino est, sola, imniobilis et irreformabilis, credendi scilicet, in unicum Deuni omnipotentem, etc. De Velandis Yirgiiiibus, p. 192.
J Si haec
ita se habent, ut Veritas nobis adjudicetur
mus quam
Deo
tradidit, constat
non esse admittendos haereticos ad ineundam de ScripScripturis probamus, ad Scripturas non pertinere.
haeres apostoloruni, sieut caverunt testamento
Mea
est possessio.
Ego sum
Vos
certe exhajredaverunt
De
90
yet obtained
" Faith
is
....
things."!
Let
curiosity give
way
to faith,
To know
is
to
know
all
From
these passages
it
may
importance Tertullian attached to the rule of truths or of faith. Like Irenseus, he adhered to the historico-theological method, in so far as it was supposed to lead to results coinciding with that
traditional
summary
fallible efficacy
The
is
But
his
exceptions are no where accurately stated, so that the rule reIn a few specting prophetic diction is vague and indeterminate.
eases he is inconsistent with himself in allegorising some passages which cannot reasonably admit of any other except the literal sense but his faults lie rather in urging the literal method too
;
This extreme, neither he nor Irenseus after the resurrection. were careful to avoid although he has advanced pertinent arguments against the Marcionite views of the nature, connexion, and separation of the soul and body. The most distinguished of the fathers belonging Origen. century was unquestionably Origen. Possessed of third the to extensive learning, an acute genius, amazing industry, and vast
||
powers of memory, he is justly conspicuous among the Christian writers of antiquity, and has exercised a most extensive influence on his successors. His authority and example were so great as
.
* Nobis etsi quaerendum esset adhuc et semper, ubi tamen quaeri oportet? . Quseramus in nostro, et a nostris, et de nostro idque duntaxat quod salva . . .
.
regula
Haec regula a fidei potest in quasstionem devenire Christo ut probabitur, instituta, nuUas habet apud nos qusestiones nisi quas ha;reses Cum quajrunt adhue, noninferunt, et quae hareticos faciunt dum tenent cum autem non tenent, nondum crediderunt ; cum autem nondum credi:
De
Fides in regula posita est gloria saluti. Certe aut non obstrepant, aut quiescant.
fidei,
cedat
nihil scire,
omnia
et in
II
p.
in
De
De
ORIGEX.
to render current notions of no intrinsic value, and promote the growth of sentiments in which error and truth were blended together. But with all his faults, he presents a remarkable monument of activity in the cause of truth, exhibiting mental powers raised to a high tone of cultivation, and exerted with unwonted vigour on behalf of Christianity. It is well known that he was addicted, like his predecessors, Pantsenus and Clement, to allegorical interpretation. If we bear in mind the distinction between t/at/; and yvojaig, peculiar to
we shall not be surprised at the attempts of Origeu and expound the Christian rehgion by the power of reason, or of a philosophy supposed to exhibit its results. To the same philosophy, Philo, Clement, and Ammonius had been
Platonism,
also addicted.
As man
(ffw.aa,
spirit
^v^,'^,
SO,
'Xiv[j.ariy.6i.*
The
serves.
"
The
sentiments of the
Holy
upon each
may
one's soul in a threefold manner, that the more simple be built up by the flesh (or body) of Scripture, so to speak, by which we mean the obvious explanation that he who has ad;
vanced
as
it
to a higher stage
;
were
but he that
is
be edified by the soul of Scripture, perfect, and like to the individuals spoken
spiritual
may
of
by the apostle (1 Cor. ii. 6, 7), must be edified by the law having a shadow of good things to come."t
"
And
of the Jews, as
perhaps the waterpots said to be set for the purification we read in the gospel according to John, contain
apiece, because the
word enigmatically
secretly, according
T^CTiv Kou h
o'lKoviifii.nSuffci
vrri
toZ &iou
a^louTitfa
i.
ruTn^iav ^c^nvai
y^cttp-/..
(^I'igeiiis
I'lri
Opera,
168.
tivh
i/.i/-
u(
to7s ^>)f
iVuw oiom)
T)V
Tvsuua rni y^a^r,! f^'ova ;^>j Z,viti1v. Lib. iv. reoi uo^uv, and iu his Pliilocalia, pp. 8, 9, ed. Spencer, 4to, Cambridge, 1658. i" OuKovv T^iffirZi a.'!roy^a^i<r6ai SjT lU fnv lavTov -^v^nv ra rut ayiuv y^xju./xdTuv vonfixra' mu i fnXv aTXoi^Tiooi o'lKoiifevrai avo Tns eiovu ca^xos rhf yeu^ri;. (ai'raif
^.'X'is ctbrris' i ol rikiitis,
ii.
6, 7),
vof/.ou
llioi
98
Paul (in the epistle to the by the doctrine of the Scriptures, whilst they contain sometimes two measures the spiritual, so to speak, and the pneumatic word sometimes three measures since
to the representation of the Apostle
are purified
But the
That
who
world, the
it is
number
is
possible to be benefited
itself,
even of
testified
perception,
Cor.
we have
just seen)
ix. 9,
10
x. 11
Gal.
iv.
21, &c.
Let us attend
1*^,
The
;
Gufxarizhgf
cal.
who
used this
method and that whatever good was done by it, especially in the New Testament books, among the ancient Christian writers, is to be attributed to him.-f- But this accomplished writer overrates
Origen's merit.
tions,
it is
From
the father's
own
abundantly evident, that he did not set so high a value on the literal sense, as Ernesti believes. According to Eusebius,
he was addicted to grammatical studies in his youth but as he advanced in age, the profounder tenets of philosophy occupied
;
his attention,
sonably
infer,
his
method.!
* xai
He
much
less
regard to the
tuv
than to the
aii iv
It) Ka.6a^iir//,M
'lovda'iiav iiopiai
xiiaSai Xiyofitvai,
TM
vu
y.u.ra 'luiavvttv ivccyyeXlcy aviyvaftiv, ^a^ouffiv avic ftiT^riTa; oCi xai T^sif' aiviirffofci-
'
rrupa. rai
^'tv Bt^o
Atovt'oXu
'levoa'iuv.
'iv
a; apa ouToi
i'lTeo,
/^iT^nras, tov,
iTi'i rivi;
ouTUi
olxo^ofiYiirai "ivvu/^ivov
j'|
bi vo^iai
tlXoyui;
/.tiv
Tois
\v
tS
xocrfiM
Kot,6a^iZ,ofjt,'ivois,
ytvo[/.ivcu iv s^ hfii^ai;
aoi^fiu TtXt/ai"
ovuffSai,
avo
oiiv
tyis
T^uTnS
yvnff'iMS
uipiXoucru;,
oti
iffTiv
tuv
a.<7rXovffri^ov vriTtf-
TivxoTuv.
-|-
Lib.
iv.
vol.
iii.
New
York,
1837, 8vo.
Compare
ORIGEN.
99
moral and mystical sense, as the comparison of the former to the body necessarily implies. The body, he asserts, often leads even the pious into sin so an adherence to the historic sense, betrays unguarded readers into error and falsehood. The following passage
;
shew the estimation in which he held the grammatiand the reasons he alleges for frequently forsaking it. " What person in his senses will imagine that the first, second, and third day, and the evening and the morning, were without
will serve to
cal sense,
first
Who
is
common
in
God
Eden,
perceptible to
the tree of
life,
there for
many
who
are
not altogether stocks, may collect innumerable instances of this kind, written indeed as the transactions occurred, though the thhigs were not done as they appear from the letter of Scrip-
abound in expressions of this kind have taken Jesus to a high mountain that he might shew him from thence all the kingdoms of For who could believe, if the world and the glory of them. he read such things with the least degree of attention, that the kingdoms of the Persians, Scythians, Indians, and Parthians, were seen with the bodily eye, and with as great honour as
ture ?
The
gospels, also,
is
as
when
the Devil
said to
among men
Any
one
who
reads the
things that
we come
may
are intei-woven
And
if
to the laws of
repugnant to reason, or impossible to be done." This assertion he endeavours to prove by Levit. xi. 13, 14; Gen. xvii. 14 Deut. xiv. 5, 12 Exodus xvi. 29. " If we come to the gospel and seek for like examples, what
; ;
can be more abhorrent to reason than this ? ' Salute no man by the way,' which the simple think the Saviour to have enjoined
his disciples," * &c. &c.
* t/; yoZv vouv
'i^'^* olr,<riTai 'Tp&iTny,
ai ^ivri^ai,
x.ai
xa.)
;
r^irnv ^^sjav,
itr'Tt^av rt
x.cci
nai
ffiknvYis,
arr^av
rm
Ss u/ovsi -roaiT-nv
X'"i'f
ri; Vl
I'j
ourui
riXi^ios,
us
oly.irivai
;
^aodliKTov
(r,Toy
'E5e,
Kara
stvaToAa;
i |t/Xo ^wjj;
avTv
-rivomy-'i^a-'
/<J)
oaarov
kcci
ukt-
Ki
ri Sii'
*a>y
i/5>.Jfa/> /f.j/jia
100
mSTOHY OF
BIBL1CAX>
INTERPRETATIOX.
for
The
by Origen
because many-
Old and
New
Testaments, as also
many
when taken
in their obvious
When
be spiritually understood.
in the Scriptures,
Lest we should believe that there was no other higher meaning " the wisdom of God provided that certain of-
fences,
....
in order that
examining into
assuredly persuaded of the necessity of * seeking sentiments worthy of God, in regard to such matters."
the things written,
may be
As
there
and
irrational,
where
beneath the
two
sisters.
So
wars and
(tl/to/)
histories in the
Old Testament,
of spiritual things.
it
is
impossible to observe
Sabbath. t
To
this
cal discrepancies
c'lra
histori-
yiytxx./ji.fAivx
fiuv ui;
i'l'oet/s
'iv
yiycfora, oh
yiyiv*i//.ivce. oi
Kara,
T!y X't^iy
'AXXa, xai
T.
Evayy'sXia
oi
tov ai/Tov
lis v-^*i-
a,vaf-ii(!>a.Z,tiiTOi
rov AialioXou,
t'i;
ixtr^sv
t&im fih
avru
^ii^r,
koi
tyim
oo^av avTcuv.
yKo OVK av
rri(
'^apipyoj; uvccyivuirxivTUM
tk
xcci
ToiauTce,
rw
tra^xoi
di;
fiain-
Xiuovris
aXXa
St
(/.uoia
rov axpi-
liiuvra mptiffai,
lo-rop'iuif
prjrov ytysvyif/,ivaie
rijv Mug-'iui,
'iripoi
'Iripa
iruufiilivKiira.
'Eav
xai
l-^i
-TToXXii
Ss
Tut
vofj-uv,
rav
oirov
i-jri
rZ xai lavrovi
rnp(7<riai,
ii
ro aXoyov ifupaivoviriv,
icri
TO aSJvaTov
ofiioia
il
xai
to Ei/ayyiXiov ix^ovrii
o5o
affvacrrtj-^i,
iv.
rd
p.
Z,nrri(raijuit,
ri v
o'l
I'ln
xara
Tiv
;
JVp
IvTiXXtafai
vofiiZ,oucriv
A'proar'oXoic
Lib.
vip) apvun,
175
et seq.,
* uxoyofiVKri riva
tai
ffxdvoaXa xai
o
"rr^offxofn./x.ara
//.ifou
tZ
'mroo'ia
7,,^
Xyxarav^nt? ^ardvu
rou SiTv
TYii i^irdffitaf
ruv yiy^afi/xivuv
d^ioXoyov
Xoifiua-i vripi
+ Do. cap. 9, p. 16C. Do. cap. 18, pp. I7f), 80. Numerous spcciniens of granimatical interpretation llistoria liiter})retat. pars iii. pp. (31-yi. have been selected by Koseiiniiiller.
:!:
II
Do. Lib. iv. c. 15, pp. 173, 174. Do. cap. 17, p. 176.
ORIGEN.
2dli/,
101
The
-^uyjTioi.
Origen has not explained the idea he attached to this epithet, but we are able to infer it from the examples given. In all parts of Scripture a sense is concealed which respects the improvement
of the morals, and promotes edification.
It is
but yet
the
its
Those
as the
who have
cuixariTihg,
may
find
it.
It is not
Gen. i. 20. following is an example of the -^uyjxog. " According to the letter, creeping things and fowls are produced from the waters by the command of God, and thus we know by whom these things which we see were made. But let us also see, how these same things may be done in our firmament of heaven, i. e. the solidity of our mind or heart. In my opinion, if our mind be illuminated by Christ our sun, it is thenceforth ordered to produce out of the waters which are in it, creeping things and winged fowls, i. e. to bring forth good or bad thoughts, that the good may be separated from the bad, both having proFor from our heart, ceeded from the heart as from the waters, are produced both good and bad thoughts. But let us, by the word and precept of God, bring forth both to the view and judgment of God, that with his illumination we may be able to distinguish what is bad from the good, i. e. that we may separate from us those things which creep upon the and allow such as are better, earth and bear earthly anxieties not only above the earth, but along the firi. e. winged, to fly,
;
The
mament From
of heaven," * &c.
this illustration it appears, that the sense called -^uyiy-hg
Dens
(Gen.
i.
20) Producant
uqum
repentia
caeli.
animarum vivarum,
Et factum est sic. Dei producuntur ab aquis repentia et volatilia, et hajc quae videmus, a quo sint facta, cognoscimus. Sed videanius, quoraodo etiam secundum nostrum firmauientum coeli, id est, mentis nostras vel cordis soliditatem, hsec eadem fiant. Arbitror, quod si mens nostra illurainata fuerit a nostro sole Christo, jubetur postvolantia super terrain secundum Jirmanientum
Secundum
literam, jussu
modum
ex
his,
i.
e.
cogi-
medium, ut
discretio fiat
cum
ipsius illuminatione
malum
est
id est, ut ea quse
;
ilia
sinamus volarc nou solum super terram, sed etiam Bcuundum firmamenhnn
\u\.
ii.
&c.
p. 00, lloinil.
prim, in Gen.
102
is
dis-
3d,
The
is
Tcsu/xar/xos or
mystical.
This
of the
most elevated truths which the Gnostic history and laws belonging to the
beyond the apprehension of the great refined and abstruse than the -^uy^iythg, it is adapted to sustain and nourish the noblest part of man's nature, and to promote the exercise of the speculative powers. According to some, Origen divided this sense into three parts or forms viz. allegorical, tropological, and anagogical. So Huet Mosheim, on the other hand, thought that the supposed.*
world that
lies
mass of
believers.
More
rrvivfjMTiT.oi
lower world
am
inclined,
however, to agree with Rosenmiiller in believing, that the terms TViv/j.arixog, avaywy/i, "^scij^ia, aKkriyo^ia, r^o'TroKoyia, and mysticus,
allegoricus, spiritualis, anagogicus, tropologia, were used sy-
nonymously
in the
As an example
of
itn\JiiaTi%h<;,
we
2. Gen. xxiv. 15. " Rebecca came daily to the wells, and therefore she could readily be found by the servant of Abraham, and joined in marDo you think that these circumstances are riage with Isaac. fables, and that the Holy Spirit narrates stories in the Scriptures ? That is the erudition and spiritual doctrine of souls, which teaches thee to come daily to the wells of Scripture, that thou mayest always draw the waters of the Holy Spirit, and
homily on Genesis,
carry
home
a full vessel
:
he speaks,
saying
ii.
19,
20.)
who
symbolises the
iii.
Commentary on ^Matthew,
at p. 458, vol.
of Delarue
4to, 17-1], p.
Commentarii ile Rebus C'hristianonim ante C'onstantinum ^Magnum, Helmstadii, 040 et seq. Tlic passage in <iiiestion is ipiotcd by KosenniiUk-r, \)\\. liO,
11:,;, iV'i,
ill,
Hist. Inlcipretat.
OKIGEN,
03
first
receive him,
it
three modes of interpretation viz. the grammatical ; the ^\)-)(jKhi, intermediate between the highest and lowest and the 'jtviviianxhi^ to the last of which he gave the various names or spiritual 1 here IS no Sew^/a, avayuyri, /J!,v(irrj^tov, r^o'XoXoyia, aXXriyo^ia, etc.
; ;
reason for concluding, that he held four kinds of interpretation, grammatical, allegorical, tropological, and anagogical, as the majority of writers belonging to the Latin church have been led The allegorical, anayogical, and tropological, are to imagine. merely different names for the same thing. And yet this fourfold division, founded though it be on mistake, is still perpetuated in the Romish church, according to the well-known lines,
Bishop Marsh has well shewn, that r^orroXoyia and avayuyn are synonymous and that the former was applied to the spiritual sense, because this sense is obtained by the use of tropes, not because it tends " ad informandos mores," as Huetius explains
late
;
The
it,
understanding
r^o'jtoXoyia
T-goVoj
It is plain,
also,
that
and
support of T^ofoXoyiai
It is impossible,
iv.
21, &c.
against Celsus (especially pages 193, 4, 7,8, of Spencer's edition), and not to believe, that r^ornXoyia and dxx^yo^ia were the same
in Origen's view.
With regard
it
to the -^v^ixhi,
it is
from the
'xinv/jbanxhi,
although
latter
it is
precise
difference.
The
was adapted
who had
et in
* Rebecca quotidie veniebat ad puteos, idcirco inveniri poterat a puero Abrahanii, matrimonium sociari Isaac. Haic fabulas putatis esse, et historias narrare in
scripturis Spiritum
Sanctum
Animaruni
domum
Mysteria sunt
enim loquitur, per Quia ergo vult et te sibi Christus despondere, id est, desponsare, prsemittit ad te istum puerum. Puer iste sernio propheticus est, queui nisi prius susceperis, nubere Christo non poteris. Honiil. x. vol. ii. p. 87. See Lbhnis's Grundziige der Biblischen Hermeneutik, &c. p. 26. X Lectures on tlie Criticism and Interpretation of the Bible, 8vo, Cambridge, 1828,
vult te Christus sibi desponsaro, ad te
19, 20.)
ii.
"t*
pp.
48.:i,
4.
104
by
virtue of
which
wisdom
is
clothed
was neither so profound, nor so commonly concealed from Between the eoiixarr/.hi and 'rmuiiarr/.h;,
rule according to
ritual sense
which Origen had recourse to the spiviz. where the literal yields a sense irrational or impossible. This amounts to little more than the affirmation, that philosophy is the ultimate standard by which all Scripture exposition should be regulated. The posihas been already stated,
tion
It is
is
The
effects.
worthy of
On
The
things
which are true according to the letter and history, are far more numerous, than the merely spiritual things interwoven with them." And again, " Who would not say that the commandment. Honour
thy father and thy mother, &c. is useful, and should be observed without any higher sense ?" * Portions containing precepts universally binding on
all,
New
so obvious as to afford
for doubt.
;
In conformity with
this,
decalogue
And
of the latter.
He
no ground
in
more than the simple truth some farkingdom of Christ, for which " This princithe New Testament itself.
;
nought
as every one could thus place whatever did not suit his subjective
ideas and feelings in the class of those things which were not to
be taken
* voXXm
X'^S'S
ta.ffyti
literally.
Origen
felt
Mith
much
force,
what danger
^vivfiCtriKuV
aZ
ri; ohx.
atctyiayni
;^^!ir /',!
Tivy^'^avs/v
rr.oyiriay yt
x. T. A.
"\
ol.
i.
p, 108,
and Philoc.
p. 15.
CYPRIAX.
;
105
might arise from this to objective Christianity and he therefore always declared, that for the most part, the spirit and the letter were both alike to be maintained and that the letter was to be abandoned, only after careful examination. But where were there any certain limits?"*
;
We
in this father.
With
all
his
His ingenuity and love of speculatempted him to deviate from what he had elsewhere recommended. His theological opinions underwent several changes and the pervading principle of his allegorising appears
;
to
There
is
which Origen professes to follow. We allude to an ecclesiastical tradition or canon. In this respect his sentiments coincide with those of Clement his predecessor. This exegetical tradition was transmitted from the apostles, through the bishops of the church ; and nothing could be Christian truth, that did not harmonise
with
it.
On
this
head
it is
ing passage.
ecclesiastical
only
is
to be believed as truth,
which disagrees
in
no respect with
Cyprian (t258.)
Greek.
have followed the same mode of interpretation as Tertullian, of whom he was a great admirer and imitator. | His writings, indeed, do not contain much that is definite seems
* Neander's History of the Christian Religion and Church, &c., translated by H.
J. Rose, B.D., vol.
"t"
He
or Band i. Abtheil 3, pp. 954, 5. ii. p. 233, 8vo, London, 1841 Servetur ecclesiastiea praedicatio per suceessionis ordinem ab apostolis tradita,
;
et usque ad preesens in ecclesiis permanens ilia sola credenda est Veritas, quse in nuUo ab ecclesiastiea et apostolica discordat traditione. Prtef. rsji a.^x,'^)/. Rufino inter;
prete,
No.
3, p. 47, vol.
i.
The reader
is
Band
i,
Abtheil 3,
pp. 195-234
also
488-543, p. 540, note 42. X Jerome, in his catalogue of illustrious men, cap. 53, relates a traditional account, said to have been derived from the secretary of Cyprian, that he never allowed a day to pass without reading some part of Tertullian's writings, and tliat he was accustomed to call him b_v the name Master (^Magister.)
; ;
lOG
in
great
number
literal,
not allegorical.
sufficient
to
account for
We know
much
and so dangerous spiritualising of the letter. The only deviation from the strict grammatical interpretation is in those typical allusions to Christ and his church,
fathers.
to all the
Some
Scripture itself; Hence Cyprian beothers are well founded. longs to the class of historico-theological interpreters, and not to
by
" Were a canal conducting water, which formerly flowed copifail on a sudden ; would not recourse be had at once to the fountain-head, that the reason of the failure might be known ; that the canal might be refitted and repaired, should there be any defect in it ; and the water be again collected, and flow in the same abundance and purity, in which it springs from the fountain-head ? The same thing ought we the priests of God to do now ; preserving the divine precepts, so that if the truth
ously and abundantly, to
we may
return to the
to apostolic
gospels,
and
tradition."*
We
pretation, from
at the
in
different connexions.
According
absoluteness.
It con-
* Si canalis aqiiani ducens, qui copiose prius et largiter profliiebat, subito defieiat
nonne ad fontem pergitur, ut illuc defeetionis ratio noscatur, ut si vitio interrupti aut bibuli canalis effoctum est quo minus aqua continua perseveranter ac jugiter flueret refecto et confirmato eanali ad usum atque ad potum civitatis, aqua colleeta eadem Quod et nunc ubertate atque integritate reprsesentetur, qua de fontc proficiseitur. facere oportet Dei sacerdotes, pr^cepta divina servantes, ut si in aliquo mutaverit et
Vacillaverit vei-itas
;
tionem revertamur.
ad oi-iginem Dominicani et evangelicam et apostolicani tradiCypriani Opera, Fell's edition, Oxford, 1782. ep. 74, pp. 215, 6.
;
107
knowledge
in absolute
it
lays hold of
This
Faith
yvc^jdig
which
it
cannot exist.
is
rests
the
Holy
The
are raised by yvueig Clement affirms which to full consciousness. Now that it was dehvered by the apostles to a few, and had come down to him as an unwritten tradition, is not a written document in the form of an authoritative church-creed different from the Scriptruths received
by
inward
life,
this gnosis, of
is
described as one,
who
has
grown gray in the study of the Scriptures themselves. Truth may be represented either in its relation to faith, or Those possessed of faith, hold fast the main truths to gnosis. of Christianity communicated to them by instruction, or directly drawn from the Scriptures in accordance with the prevailing belief of the church. Those again, who have attained to gnosis,
have not been contented with a stage of the spiritual life so inferior as the former, although it implies a living reception by faith, of the fundamental doctrines of revelation. They now prove doctrinal truths by a comparison of Scripture with itself, develope them in their whole extent, reduce them to system, supis necessary, and defend them against all the objections and gainsaying of adversaries. The capacity and the knowledge, by virtue of which the Gnostic Christian can effect this, present his distinguishing characteristic, gnosis, in an exalted aspect. When, therefore, the ecclesiastical rule is defined to be the harmony of the law and the prophets with the covenant delivered by our Lord during his presence on earth, we must attend to the means by which this identity of the two covenants is effected and exhibited. It is by the allegorical method of interpretation. In-
ply what
is
to point out
and thus it forms an essential part of gnosis. To gnosis belonged the power of explaining all Scripture in its harmonious accordance with reason, and with itself. It contained within itself the true meaning of revelation. The common mass of believers are satisfied to abide by the fundamental doctrines in which they were early instructed, without being able to give a reason for their reception whereas the Gnostic Christian, not departing from these acknowledged doethe complete identity of both;
;
108
trines,
is
able to expound
rationally; to point
and
historically presented.
The
nised
hy faith,
are taken
which lie before it, referred to the idea of an absolute religion, judged according to their internal value, and separated, the essential from the non-essential. Thus the rule of truth, or
religions
ment such
as a church-creed.
It is
founded on Scripture.
It is It is
It is
a spiritual possession
Christian truth, not
it
common
only as
to all
it
Gnostic Christians.
It
to living consciousness.
numerous souls. have thus seen, that the ecclesiastical canon is connected with the Gnostic believer, being the chief or essential part of the
We
yvuGii
by which he
is
characterised. It
is
known but
meaning of the Scriptures concealed beneath the outward guise. It is the key which unlocks the treasures of divine wisdom and knowledge. In the latter, it contains a body of doctrines in all their relations and developments a system of revealed truth embracing every thing spoken by the Lord, and worthy of his supreme dignity. Our Redeemer is said to have spoken unto the multitude in parables, and not to have spoken without a parable to them (Matt, xiii. 34 ;) whilst he explained to his disciples in private, the spiThis spiritual interpretation is ritual import of his discourses.
the gnosis.
The
it
to those
who
suc-
Thus it ceeded them in founding and presiding over churches. was continued and transmitted. The TiffriKol do not possess it
them by them by education, faith, and reason, through Should it be inquired, the inworking of God's Holy Spirit. professed have truths not found gnosis to traditional whether this
it is
birth, but
coming
to
in Christianity,
pi'etension.
the answer
is,
that
it
was viewed
as the ab-
109
difforiiig
religion,
from, and in a measure opposed to, both Heathenism and Judaism. Nothing therefore was farther from the mind of the
The canon of
it
law, which Christ had given to his embraced the solution of all mysteries recorded in
by
the Spirit.
asserted
And
yet
it is
Gnostic Christian
alone,
his
and thus
by which he determined the real contents and the divine meaning of the Holy Scriptures, was speculation. The yvuffig was a mixture of Platonic eclecticism and spiritualising interpretation, which professed to assign the reasons, and unfold the comprehensive relations of Christian truth.
It
For
this
purpose
it
is
works of the
latter afford
its
tained
With these representatives of the doctrinal system mainby the western church, it appears to have been a principle
of high authority.
They were alarmed at the proceedings of the Gnostic heretics, whose opinions they justly believed to be fraught
;
with danger
by means of Scripture
it-
Probably they were not able successfully to vindicate the main doctrines of the Christian system against the subtilties of its enemies, without the aid of ecclesiastical authority. Hence
they appealed to a positive rule of interpretation ivithout the
in the
earliest
This was the rule of faith, or a church- symbol, the contents of which are given more than once by Irenseus and TertuUian. It consisted of truths, framed chiefly in opposition to the Gnostic views respecting the origin of the world and the nature of Christ, and traced up to Christ through presbyters, bishops, and apostles. An uninterrupted succession of bishops from the apostles downward preserved the symbol in question, as a sacred deposit entrust-
110
ed to their care
to
whom
It
were directed
to look.
was
Thus an important
little
difference
between the
;
differ-
prominence
in their
subsequent
And when
those
who
head,
majority
its
while
its
the
Greek
own meaning
itself.*
The
great defenders of
the truth in ancient times took care not to separate tradition from
;
the
Word
God
to
But
whole
church considered externally, the dependence of single churches on their presbyters, of presbyters on their bishops, of bishops
upon the apostles and the dependence of Biblical exegesis upon tradition, were found to be most useful positions against supposed
;
Hence this appeal to a traditional room of an appeal to the simple rule which should be ever maintained, viz. Scripture itself. Did
came
in the
it
may
this rule
of faith, or
summary
to the
was opposed
garded
it
word of God
It is
The
supposition cannot be
as originally founded
* " In the infancy of councils, the bishops did not scruple to acknowledge that they appeared there merely as the ministers or legates of their respective churches, and that they were, in fact, nothing more than representatives acting from instruc-
but it was not long before this humble language began, by little and little, to tions be exchanged for a loftier tone and they at length took ui)on them to assert that they were the legitimate successors of the apostles themselves, and might consequently, of their own proper authority, dictate laws to the Christian flock." Mosheini's Com; ;
ii.
p. 107.
GRKGOKY TTIAUMATURGUS
ITIPPOT.YTr^!.
They were
that
it
neither
so
was expressly accordant with the written word. They knew well, however, that if they had endeavoured to prove the truths of the formulary to be contained in the Bible, they would have been met by contrary truths professedly derived from the same source. It was therefore more convenient for the disposing
of
all objections, to
This they took for granted ; and by it as a test, they tried every doctrine. Whatever did not agree with it, they discarded without hesitation as a heretical thing. But where was this authoritative criterion to be found ? It was deposited in the church, or rather in its bishops, who derived it from the apostles
themselves.
And
yet those
it
who were
symbol, found
councils.
all
necessary to enlarge
Irenseus,
As propounded by
it
which
appeal to
sufficiency
The
was
virtually
Gregory Thaumaturgus (t265.) Gregory, surnamed Thaumaturgus or the wonder-worker, was bishop of Neo-Csesarea in Pontus. In an oration still extant, containing a panegyric on " I think he spoke Origen, he says of this father's exposition: this in no other way than by the communication of the Holy Spirit. This man received the greatest gift of God, to be interpreter, for men, of the words of God,"*&c. This language
remain.
Hippolytus.
tus
Romanus,
mouth
Rome,
>i
uvm run
112
From
different parts
memory, dug up
;
at
Rome
1551,
we
Most of them
Acand must have been contemporary with Origen, for Jerome quotes a homily in praise of our Saviour, delivered by Hippolytus in presence of the great Alexandrian teacher. | His mode of interpretation seems to have been highly allegorical. In the history of Isaac and Jacob, he makes Isaac represent God Rebecca, the Holy Spirit Esau, the Jewish nation and Jacob, Christ. Isaac's old age denotes the fulness of time ; his blindness, spiritual darkness. The two kids brought by Jacob out of the flock, are sins selected from those of the Jews and the heathen and the food made of them represents sacrifice well-pleasing to God. Again, Esau's raiment is the faith of the Jews, and their sacred books whilst the skins put upon Jacob's hands represent the sins of men which were fastened to the cross, as the hands of Christ, &c. His interpretation of Susanna's history is of the same character, far exceeding the exegetical caprice of Origen, whom he exceedingly
cording to PhotiuSjt he was a disciple of
Irenseus,
were exegetical
admired.
Eusebius (t340.)
tine.
in Pales-
from which his mode of expounding Scripture may be discovered. He was a great imitator of Origen, and even wrote a defence of his character in conjunction with Pamphilus against those who malevolently accused the Alexandrian father. Following his favourite expositor, he naturally fell in with the allegorising method. In his grammatical expositions, it has been generally supposed that he manifested an inclination to Arianism though Socrates, Valesius, and Cave, endeavour to vindicate him from His belief concerning the Son was certainly not the the charge. same as that of Arius. Neither did it coincide with the AthaHe seems to have agreed with Origen na'sian or Nicene faith.
;
all
is
town
in
which he was
3, p.
1148.
vol.
t Cod.
p.
121.
ii.
pp. 359-G2
or
Band
i.
3,
AlHANASlUS.
in holding-, that tlie
11<'{
Son was
in
xr/ff/a,ara or creatures* Athanasius, archbishop of Alexandria, Athanasius (t372.) was the great defender of the Nicene faith in opposition to Arius. Hence he is styled " the father of orthodoxy." In consequence of his polemic zeal, and the doctrinal disputations in which he was
his
life,
Of
they par-
it
is
Yet the
principles of interpretation
They
We dialectic talents for which he was distinguished. need not, however, expect to find them developed, since the influence of his doctrinal system did not afford a favourable opportunity
mind and
for their exemplification.
Had
his object
then have looked for the copious unfolding of his mode of interpretation
;
The
principles
by which he was
chiefly
guided
may
" Whoever expounds them falsely, had been won over to the truth."" |
kills the
it is said in Scripture that men sin always, and that none that doeth good, no, not one, " these expressions are not hyperbolical for nothing in the word of God is hyperbolical, but every thing is spoken in truth." Of heretics, in another place, he says, " They pretend to be meditating upon and uttering expressions, like their father the Devil, that they may seem to have the right meaning, and may
When
is
there
||
*
j"
ii.
Abtheil
ii.
p.
p.
803
(note.)
yao
ilffiv
t/!v
rj uX'/iSttai
iiirctyy'.xiat.
vol.
vols, fol.)
J
II
avfoKTiim
1170.
Expos,
in
Psalm
ii.
p.
rv y^aip^
avx v'Ti^^oXixZ; Taunt u^nrai, oVhtv ya^ u-rio^dXiKus, fA%T aXr^hiaf u'^yinci. Expos, in Psalm b2, vol. ii. p. 1091.
Si
vuvra Taaa
114
men
Commenting on
brews, he states,
also the person
the
first
He-
"As
it is
which the apostle wrote, as and the thing on account of which he undertook
in the present case, that the reader
to write
so
is it
may
not be
miss the true sense." f " When the same expressions are applied in the
tures to
Holy
Scrip-
God and
;
to
men,
it is
'
Paul declared (1 Cor. ii. 15), to attend to the and thus to distinguish and decide according to the nature of each object pointed out, and not confound the meaning by understanding what is attributed to God in a sense characteristic of men or, on the contrary, by assigning to God what is spoken of humanity in general." $ Thus Athanasius was a historico-theological, and not an allegorical interpreter. In a few instances only is he betrayed into allegorising, as when, in expounding Matthew v. 29, he takes the body to mean the church; the eyes and hands, the bishops and deacons, who ought to be cut off, if they commit any crime that might be hurtful to the church. Ephraem, the most distinEphraem the Syrian (t378.) guished of the fathers belonging to the Syrian church, was born
as the apostle
reading
at Nisibis,
cal in his
and died
at
Edessa
a. d. 378.
He
is
highly allegori-
mode
of interpretation.
He
spiritual exposition,
sound exegetical
*
principles.
and shews that he had little apprehension of His treatment of Scripture is artiTas
Ae^ej;, as i ^wrrip avToiv oiiiSoXo;, 'Iva Ix T&iv
Xt^fuv
h^6ov 'i^liv
kou to
(ppovfi/^.ci,
Kai Xoivlv
wi'icbiffi
(pfiovtTv
p. 274.
'a Ss?
Si
ui \^)
xa.ffiti
irv\i
vr^eirriKii
Iitti
oStu
^lovrtp
o
i.
ov ifprtv o
avoeToXog xaiQOv,
"va
//.ii
xcti
<to irpiffwriiv
xa) to
'jr^ayf/.a,
vriiTTUf
ixXaf^lidviiv,
rris
tt,Xri6tvfii
-zra^ct
TavTO. h xa)
wa^
I.
iTi^ov t) toutuv
ayvouv
uvayiveiffxiuti,
t^u
iiecvoias
y'ivnTai.
Oratio
p. 468.
J
iiuffti
II
xa) avf^eo'^uv
o
iv
Kvfi^u^wv
^lo^aTixuv, us
^a^riyytiXiv
tyiv
XluuXos (1 Coi".
15), Tgoiri^uv
(pvffiv
Ttj
avay-
ixaiTTov tuv
ffnf/,aivo//t'iva)i
fjLri
Ta
yiypafA.f/,'tv<i
eiuyivuiTKliv,
Ta tov saw
atSpoi^Uuis
voiTv,
^S tu
i.
De
See M'uhler's Athanasius der Grosse, und die Kirche seiner Zeit, Mainz, 8vo,
1827.
15
proper enlightenment.
and extravagant, exhibiting neither sobriety of mind, nor It is true that he occasionally warns
Gnositself,
much
to the
method
with
much
prevailed in
literality into
Mesopotamia was chiefly owing to the extreme of which the anthropomorphites blasphemously Went,
into a state of opposition to the
and
to bring the
Old Testament
by adherence to the grossly literal, unfigurative interpretation. Both sects are more than once mentioned by Ephraem with disapprobation and several sound remarks made respecting the
;
language of Scripture
to the
in attributing
human
infirmities or passions
Supreme Being.
Ephraem,
as an interpreter,
Cap-
Extracts which he made, in conjunction with Gregory of Nazianzum, from various works of Origen, and usually called Philocalia, are well known to the patristic scholar. This circumstance shews an esteem for the Alexandrian father, which might lead us to expect, that Basil would follow the same kind of interpretation as that The reverse, of the author whose writings he so highly valued. consisting Hexaemeron, of nine his In is the fact. however, homilies on the history of creation in Genesis ; and in his homilies on the Psalms, he manifests no attachment to the allegorical mode, although it had been recommended by the authority of Origen. The following extracts from his homilies shew his sentiments relative to Scripture exegesis.
say, that water
" Those who do not accept the obvious sense of what is written and explain is not water, but some other thing a plant and a fish, according to their own opinions But for my part, when I hear grass mentioned, I think
;
Ephraem as an interpreter, the reader is Ephraemi Syri arte Hermeneutica. Region). and 55-02, where numerous extracts and examples from Ephexcellent account of
16
I
of grass. one,
all
gospel
and a wild beast, and a tame For I am not ashamed of the Others have attempted by certain
fish,
what
This is done by the is written, out of their own fancy." person who, according to Basil, " makes himself wiser than the
oracles of the
Holy
Spirit,
censures the
own fictions."* On another occasion, he expositors " who have recourse to allegories, under
when we judge
of those that
To
Basil
must be assigned a
knowledge of the true principles which form the basis of right Although spiritualising was quite common in the exposition. fourth century, his acute genius and extensive acquaintance with
the
excess.
As
far
have essentially deviated from historico-theological interpretation, although thei-e are not wanting instances in which he has fallen into allegorising.
as his writings shew, he does not appear to
These, however, are exceptions to his usual exegesis, or departures from the general principles which he followed.^
The writings
;
of
Gregory
Nazianzen called the theologian, contain little information as to for, as Rosenthe manner in which he interpreted Scripture in sacred rhetoriappears the light of a he mliUer truly observes, against his declamations expositor. In an cian rather than that of rhetorical faith defends the Nicene by he heretics, Arians and other arguments, instead of by quotations from Scripture with his own The relation between the Old and New explications annexed.
||
* 'A;
01
fih
a,rahii(^'oiJ,lviii
t5 xoiva;
Kai
(fluTov,
tuv yiy^af^/aivav
ivvo'iccs
to uom^
ov^
vou^
(pvffiv,
"hoxoZt i^f/,nv'.voua-i-
Kui
ly^fvv xa)
('/ifi'iov
ui iionrai ouTais
others,
ixlixof^oci.
i-raitr-
Xi/voi/.tt.i
TO ilayy'iXio)!
Tiva, ix
'Tfoi^a.yoiya.l; Tt(rt
xa) T^orroXoyiaTi
ffilA.v'or-/iTci
r??
p.
olxi'ia; olItuv
%ia.iota,s
K. T. X.
Vol.
i.
113 (Opera, 3
ed Ganiier.)
t. X,
f
A'ol.
01
i.
rrpe^ao-ti avc^yojyH;
xa) vonf^aTuv
us aXXnyo^ias xaTitpvyov, x.
work
l^ehre dargestellt, Stralsiind, 8vo, 1835. This was owing to the nature of his education.
II
ii.
i.
pp.
320,
1.
GREGORY OF NYSSA.
117
Testament furnishes him with an occasion of expressing the which he expounded the word of God. After quoting Exodus XXV. 40, &c. (Coloss. ii. 17), he says, " I am persuaded that none of these things has been instituted in vain, or without reason, or with a mean object though it be difficult for
principles on
;
Immediately
:
he thus speaks of his own mode of proceeding " We take a middle path betwixt those who are gross in their ideas (followletter),
;
for
spiritual exposition
that
we may
and unmoved, nor become unduly curious, and thus miss what The former is is obvious, whilst meddling with what is foreign. Jewish and low ; the latter savours of dream-interpreting. Both are censurable." t How far he followed this intermediate path it but the declaration is impossible to ascertain from his works
;
itself,
him among historico-theological interpreters. Gregory of Nyssa (t394.) Gregory Nyssene, so called from his being bishop of Nyssa in Cappadocia, was a younger
places
The
with the exposition of Scripture which he has left, is his Apologetic explanation of the six days' work, intended to be an appendix to the composition of his brother Basil upon the same
subject, and a vindication both of
method of
as
it
interpretation
is
thus mentioned.
but, as far
was
possible,
we allowed
its
own proper
sense."!
"
In his proem to the homilies on Solomon's Song, he separates and finds fault with those ;
to the bare letter, whilst
who adhere
KOi ^aKi-TTot
xara/Sa/vovra, x. T. X.
p. 853.
Gregorii Opera, 2
1778,
ioyoTi(^oi
KCti
aXXor^ioi' to fitv
yu^
lov-
laixov
"TTus
Orat.
of God,
45,
xii.
p. 854.
by you,
O man
Xii^ms
il;
aXX' a; ^v Iuvktov
seni
[/.ivouffvii
Ttis X|s(us
il'iois
\n<pd.rioJS, x, t. X.
Gregoril rJys-
Opera, 2
in Ilcxaeineron, p. 42.
118
expressed in the
(S/'
way
of enigmas or senses
l/toi/o/wi/.)
ahiyijjdrm %ai
Such, ac-
who would
;
give
men
corn
inasmuch as they bring nothing out of Scripture but the meaning which is most obvious, neglecting all higher or spiritual significancy.* Between these statements there is no contradiction, although the latter may appear to represent Gregory as maintaining what he had before renounced. The body and the spirit of the letter must always be distinguished according to the sense in which he used the expression. Beneath types and ceremonies, there is a spiritual significancy, which the superficial and slavish adherents of the out\
ward
letter
may
not observe.
veil of
frequently
emblems, or propounded in the form For maintaining this, we do not blame Gregory, of parables. In as though he were an allegorising, or fanciful interpreter. accordance with truth and sobriety, he states, " What is done in wisdom, is the word of God, not such as is uttered by certain
couched beneath the
organs of speech, but that which
expressed by the marvellous, therefore, that the words and f of Genesis, " God said" should not be understood of an articulated sound; a supposition which were contrary to the nature and unbecoming the majesty of God ; but of an intimation of will. To the same purpose is the remark, that it " is the manner
is
among
;"
Z'
accuracy.
<
The remark
in question is applied
by Gregory
It does not
Endor
raising Samuel.
was able to separate arbiHence, in his homilies on the Song of Solomon, he diverges into fancies and artificial senses. /Destitute of ability to expound the book aright, and living at' a time when the allegorical method was all but universal, it is not remarkable that he fell into the spiritualising extreme.
figurative
literal,
and the
or that he
* Vol.
i.
f/.u^i>v, i. e.
"!
TO
fv
Compare also his epistle to Theodosius lix pp. 468-73. de Pythonissa, p. 867 et seq. ffoipicc yitiofitivtv 0iod Xoyof iffriv, eiix h^ydvois r'lffi (puvt^rixoTs
sv
rrjv
lyyaa-T^l-
'hia^i^civ/u.ivtf,
i !>,
ill
llexuein. p.
vol.
i,
CHRYSOSTOM.
It
1 1 [i
would be
unfair,
legorical interpreter.
however, thence to characterise him as an alNeither does his treatment of the narrative
life
respecting Joshua's
gorists,
place
him
make
As Joshua left the wilderness, and passed over Jordan so should we leave sin, and seek the land of promise. As he destroyed Jericho so should we destroy the old man, &c. &c. Such remarks
; ;
by the
circumstances in the
life
On
the
as
to definite principles.^
Diodorus (+394.)
Diodorus,
bishop of Tarsus,
is
said
by
between ^swc/a and aXX'/jyog/ajt with commentaries on the whole of the Old Testament, and on several books of the New. He is mentioned by Socrates and Sozomen|| as an opponent of allegorical interpretation. It has been conjectured that, in consequence of his suspected orthodoxy, and his opposition to the prevailing mode of exposition, his works were either purposely destroyed, A few fragments are all that reor at least allowed to perish.
main.
Chrysostojn (+407.)
A. D.
at
Antioch,
347, and became archbishop of Constantinople in the year He died in exile, a. d. 407. It does not belong to our 397.
present purpose to speak of his education, or the events of his
had been nurtured under the inScripture. Christianity had penetrated into the depths of his soul, and produced the element of divine love in the calm and steady development of continued brightness. His own experience kept him from errors into which less meditative spirits are liable to fall. Without much
life.
His mild,
practical spirit,
Holy
For a
full
is
referred to the
work
;
putatio Historico-theologica de Gregorio Nysseno, Lugd, 1835, 4to f" In voce AioBuoos.
J This was
11
"VdXS
Tea y^u.f/./j.ari
ruv
9-iiuv
jr^otri^MV y^aipcov,
ra;
lib. vi.
cap. 3.
cap. 2.
120
When we
consider his
it
devotional feeling,
is
acumen, he recognised and mainGod and man. talents, learning, character, and deep not surprising that he exerted so wide
Many
No
father in
the
perhaps of Origen, was so much admired and as we reflect upon the elevated tone of his devotion breathing forth in strains of
fervid eloquence, or the varied talents
interpreter,
he displayed as a sacred
towards him.
as an orator.
We
him
as an expositor, not
Here we
him
he was actuated by a simple desire to ascertain the true sense of Scripture, and to unfold it to the observation of men, in all its richness and depth. Instead of bringing into the word foreign
senses,
regard to
and thus trifling with the holy character of revelation, his it prompted him to adopt a different procedure to discover the mind of the Spirit speaking in the supernatural commu-
nications of heaven.
Old and
His homilies are numerous, extending over a great part of the New Testaments, and afl"ording ample data for judging
it is
founded.
He
in accordance
with
which are the following declarations. " There is nothing in divine Scripture put superfluously and without reason even the word which appears fortuitous, has a
;
" There is not a syllable, or a tittle belonging to Scripture, in whose depth much treasure is not laid up."t These sentiments are quite compatible with the following in regard to anthropomorphic expressions. After quoting Gen. i.5, he says, " Do you see what condescension (accommodation to
the benevolent
our weakness) this blessed prophet (Moses) has used ; or rather God by the tongue of the prophet instructs mantov B^yitrav^iv.
vroXvv
'ix^'
Iva.'proxuf/.ivo}/
Homil.
x. in Genesiii.
i.
Chsysostomi Opera
troXuf sv-
Graece, 8 vols.
f*
fol. Etoiifie,
Oi/Sf ya.^ ffuXXafihy aiSe xl^aicc fiia itrriv \yxity,ivn rra^di TJj y^x(pin, n
i
f*>i
crsxurai in<rau^os
tm
/SaCs;,
Gen.
vt>l.
i.
p. 144.
CHRYSOSTOM.
kind
the
for since
121
Holy
Spirit
moved
manner." " This blessed prophet (Moses) utters every thing in conformity with the manner of men."f
to the weakness of the hearers, and thus expressed all things to * us in an intelligible
Some have
must be understood as they are manner contrary to that which lies on the surface as when Scripture says, the icolves and the lambs shall feed together ; some things must be understood in a twofold sense,
in Scripture
related
others, in a
so that
we may both
is
spiritual ."t
There
no reason
for
Many
Old Testament must be referred to two connected The apostle Paul himself has given us an events.
example
In another place he refers to the complete harmony of Scripture with itself, although we may have difficulty in understanding
it,
II
and
affirms, that
it
was not the purpose of God to make all first sight, " in order that
he might stimulate our indolence, and lead us to use great watchfulness, that thus we might derive full benefit from the words."
sacred word, Chrysostom speaks thus.
In respect to the qualifications required for understanding the " Divine Scripture does
not need
ten
;
human wisdom
Let us only be
t&v
a\6^ui<r(ay yivo;
sober,
yXarrns Taihluav
tZm
tJjv
<ro
....
ayioi
p.
y^?
Ti)v
'"' OLTiXirTiOOV^IiXllTI) TO
avSpu'JflUV yiVOf ,
cu'jiivai
Tvtv
Karavi'/inv,
iioc
Tuura tpo;
xivtjo'aii
tuv axouovruv
Yi/it7i
Tou r^o(priTOU
i.
yXuTTav
outoj; atravTa
^laXiySTOci.
Gen.
12, vol.
f* -r^os
Tnv
(Tuv'/ihiav rriv
fiecKa^iof outo;
r^o^nTy);.
Do.
Mi
p. 1.3.
TO. fM.V
....
;
Ss
xai
Hom.
Honi.
vol.
i.
/^h y'ivoiTo.
Gen.
vol.
i.
p. 247.
iva
outu
t>)v t^
au-
ruv ufiXiiav
Homil. 32
in
Gen.
vol,
i.
p. 25^.
122
thoughts,
and not proceed rashly or hastily; but, fixing with earnestness our let us examine every thing with diligence," &c.* The following hermeneutical observations are found in different
1*^.
"As
is
rotten, so Scrip-
ture
is
scope." f "
itself." t
The
heretics
go
astray,
when they
him who
Unless we attend to and other things, such as times, places, and the sentiments
of the hearers,
many absurd
(1
in Scripture, not
should be overlooked.
accuracy.
For they
Spirit."
the
Holy
"
this is
when
it
employs allegory,
who wish
to allegorise,
might be tossed about, and go astray at random."^ The Homilies of Chrysostom on Matthew's gospel, are geSo thought Thomas Aquinas, and nerally considered the best. a more competent judge in modern times, the celebrated Ernes-
ai^Xa
u,rt
Trts
T,
X
flju,uv
[jlovov
%ai
vti(paf/,iv x.a.i
tov
p.
Xoyi(rf/.o)i
x.a,T09rTivffiufj.iv a'jrxtTa,
IjLtT
Homil. 31 in Genes,
olxa^o/^h' outui;
vol.
i.
144.
Compare
also Homil.
35
in
Genes, p. 280.
{
us aviu h/iiXiev
tra,6pa,
fi
kvsw
Tr,; iv^iffiui
y^a^ri.
Icet/rhv \^f/,yi\iiuoimi, k. t. X.
Homil.
ovToi
yap
01
fitiTS
TYit
xa) yvuiAiv
-r^oa 6ufii.lv,
xa) iri^a
ol olu,
aTo-JTa.
ii.
"va fttr
f^ritii
pi^a^iTav Xi^iv
pr,fii.ara
ftnTi ffuXXal^Yiv fiiav -jfa^aT^ix'-'* '^^^ '" '^"^i hicci; y^aipa7s xiifiivaV oh
ya^
Wriv
axXu; uXXa reu vvivfiaro; rov iyiou pyif^ticrei. Homil. 15 in Gen. pp. 90, 91, vol. i. So also Homil. 36 in Joh. sv reels hiais y^a(pa7s lura U n ft-'iOLt xi^aiav ovK aZ*ifiiev wapalpa/iiTv
*[I
aXXa
'Ttatra. liioiuvacr^ai
rvis ypixfiis
xi^t
"
us
= ^'
^O^-
ii>
P- 699.
xai 'ra.vra.y'ov
ipf/.nvutt,v,
oSros
o vofios,
aXXnyo105G,
pias TJjv
utrn
/J-h
a.'yrXus, |>j3t
'irux,'-, T')|V
^uv
vol.
f^ouXof/Avuv
i.
Homil.
in
Gen. cap.
5, p.
CHRYSOSTOM.
ti.*
123
are, as
The Homilies on
the
New
Testament
a whole, supe-
rior to those
may
Greek language.
and
critical
occurring in the New Testament. No other of the fathers could have supplied the same valuable assistance. The reason why he has not explained the Hebraisms of the diction must be attributed
to his ignorance of the
Hebrew tongue,
in respect to
which, he
was necessitated
others.
to lean
we can
and
his
monastic notions.
Some
when viewed by
absurdities of his creed, such and martyrs, in the veneration due to relics, and in numerous miracles supposed to be wrought in his day, detract from the high estimation in which the enBut we must lightened Protestant should otherwise hold him.
principles of the holy father.
as,
The
remember, that he was not singular in these superstitious fancies. They were the prevailing belief of the great majority of his contemporaries, which his pious feelings withheld him from questioning in the first instance, or examining with sceptical misgivings in the next. Let us learn from the erroneous, delusive tenets scattered throughout the best writings of ancient Christianity, to take our stand upon a higher basis than the opinions and practices of men, however venerable for antiquity, or amiable for piety, or
distinguished for attainments
alone,
thers,
;
and
of God
fa-
as our unerring,
all-sufficient rule.
We
need neither
By
* " In cpistolas quidem Pauli nil melius aut par, tota antiquitas habet quo de Grjecis post in has epistolas scripsere, ex Chrysostomo pendent.
In histori-
" In
lioiiiili;e
Novum
See
tlic
sane viro fuerunt omnia qiise a grammatico interprete exspectantur ejus hand dubie piimum exhibent specimen contiiiiipe explicationis litteralis, qiiap in Testauicntum extat." ^forus. Hermeneutica, ed Eichstiidt, vol. ii. p. 240. admirable work of Noaiidcr, Dor heilige J. Chrysostomus, und die Kirclie, &c.
illo
;
124
each
may
velation.*
Hilary (t368.) Having considered the chief fathers belonging to the Greek church in the fourth century, we proceed to the examination of their Latin contemporaries, and first to Hilary,
bishop of Poitou in Gaul.
as having translated a
This prelate is mentioned by Jerome commentary of Origen on Job. His method of interpretation may be seen in his Commentaries on the Psalms and the gospel of Matthew. In the former he is said by Jeromef
to have merely imitated Origen, adding several things of his own.
The
manner
in
who
are
to the letter
it
he would join to
(secundum literam sapiunt), but the spirit, and interpret the Psalm
"In
mo-
delled, as to correspond
by the ear, and find no other meaning in them than what the words used in describing each object
the prophetic Scriptures solely
outwardly convey. In this they leave us nothing to understand, and conclude that the prophets did not speak rationally of earthly,
much
less of
heavenly objects."
el. 1, he speaks of " the sacred volume being arranged accordhig to the sense of a higher intelligence, beyond
On Psalm
work
Jn
liis
c.
%
II
Hilarii
Ita
fol. Paris,
semper
non
minus
p, 703.
his quae
gerebantur,
quam eorum
gerenda
Comment, on Matthew
xix. 4,
" Faeiunt nobis pleri(pie obscuritatem, volentes Scripturas propheticas solo au-
Quod cum
volunt, neque
nobis quod
quidem rationabi-
Comment, on Psalm
eliielly, if
cxxiv. 1, p. 401.
^ Cum ergo
sit,
&c., p. o'JV.
He
here refers
HILARY,
125
By
truth
*'
we warned
others against
supposing, that
we
" Although such things are generally found in them (the Psalms) as ought to be referred to the person of patriarchs, prophets, apostles, and martyrs, both of the first generation and the following one ; yet because all things are in and by Christ, whatever
is
The only rule, or what approaches to the nature of a rule, to be found in his writings, respecting the extent of typical interpretation, is found in his commentary on the I38th Psalm, where
he says, that there must be something peculiar in the description which applies expressly to the person of our Lord and no other.
"
Many
spoken
in a spiritual sense
venture to believe, that nothing in the Psalms is just as if we should adapt to our own ;
elicit
the belief
of a diligent and attentive understanding from what is written." This is a just observation ; but Hilary did not follow it in practice.
His exegesis
is
highly allegorical.
Thus
in his
Commentary
on Matthew (v. 5), where our Saviour promises the inheritance of the earth to the meek, the earth means " the body which our
for a habitation."
|1
The
spirits,
to
whom God
lecting
The
si
lilies
detrahendum,
vii. 1,
ceremus.
Mattb.
t Tametsi plerumque
apostolorum, martyrum, generationis quoque prima et generationis sequentis referri oporteant ; tamen quia omnia in Christo et per Christum sunt, quidquid illud in Psalmis est sub diversorum personis prophetarum, omne de ipso est, &c. Comment,
in
nihil in Psalmis spiritaliter dictum existimare perinde quasi nos sensui nostro ea qua; seripta sunt coaptemus, et non magis ex his
(jua; seripta sunt,
5.
consequamur.
Con)mont.
on Psalm cxxv.
II
p. 407.
est,
ejus corporis,
quod
ipse
Dominus
126
then.*
The mother
;
Moses
short, Hilary
belonged
Ambrose (t397.) Ambrose, bishop of Milan, was devoted to Greek fathers, especially of Origen, on whom
he chiefly depended.
several senses in the
He
same passage of Scripture. His exegetical writings upon Genesis, Psalms, and the Gospel of Luke, are
full
of allegorising.
abject,
He
and
mean ma-
brose
Origen indeed is left far behind by Amgives the utmost license to an artificial and
the four rivers of Paradise, are the four
strained exegesis.
Thus
which
of
Noah
is
Christ.^
five
body
(illecebrae
corporales
atque
mundanee.)
is
Abraham, who
David
rolls
Christ,
who subdues
Of
the history of
The
following
is
one
of them.
Dc.vld
is
synagogue.
people,
The
first
the Jewish
who
The
" The
first
following
fish is
is
his interpretation of
Matthew
is
xvii.
24
et seq.
the
viz.
first
Christ.
That
martyr,
in his passion
he addressed Christ."** 37 et seq. are thus explained. Bethany is the world; the house of Simon, the earth, a part of the world (terra quae
Luke
vii.
mundi
portio est.)
The woman
is
the church.
/. e.
+ Opera, 2
II
De
De Abrah. lib. ii. 41, 42, pp. 330, 1. See capp. 6-9, pp. 232-8. ^1 Apolog. David, altera, cap. 7, pp. 719-21. ** Primus hie piscis, primus est martyr. Didrachma nostrum Christns est. Habe-
ille
martyr, Steplianus
scilicet, in
ore tliesaurum,
cum Christum
in
passione loquoretur."
Expos. Evang.
sec.
sec.
Luc.
lib. iv.
i>p.
75, p. 1354.
ft Expos. Evany,
Luc.
lib. vi. u.
io-^\;
1386-88.
JEROME.
entry into Jerusalem, the ass bound, represents the
in its captive state,
12T
human
family
which was loosed by Christ. The apostles put their garments beneath Christ, which denotes, that they valued their own works less than the honour of being preachers of the gospel. The people strewed branches by the way, i. e.
cut off their unfruitful works. *
interpreter,
These specimens place Ambrose before us as a highly artificial and almost justify the severe judgment of Jerome respecting him, " in verbis ludens, in sententiis dormitans."t
Jerome (t420.)
is
so prominent in the
Latin church, that it is superfluous to describe the erudition and acquirements which form the foundation of his fame. He was
born at Stridon in Dalmatia, and died in the vicinity of Bethlehem, A. D. 420. Of his labours in the criticism of the Bible,
we have
already spoken at large in another place. J At present he comes before us as an interpreter of the sacred volume. His commentaries upon the poetic and prophetical books of the Old
still
extant,
monuand
ment of
without
ing a
in
his
able zeal.
many
reflection,
few^
Had
this fact
mind by such as have undertaken to canvass his merits, their judgments respecting him would have exhibited less diversity. Like many of the fathers he wrote too much and therefore w^e
;
uniform excellence.
But,
must be made from the extravag-ant encomiums heaped upon him by some ; and notwithstanding the
after all the deduction that
*
)*
Expos. Evang.
II
sec. Luc. lib. ix. n. 3-15, pp. 1495-8. Prolog, in Ilomil. Orig. in Luc, % Lectures on Biblical Criticism, p. 74 at seq. " Certe n6sti, et niendacii niei erubescerein te testeni vocare, quod pra?sens oijuscu-
lum tanta celeritate dictaverim, ut aliena magis legere, quam mea condere me putares. Nee hoc de arrogantia et fiducia ingenii dictum putes sed quod ostendere tibi cupiam quantum apud me valeas qui periclitari magis apud doctos voluerini, (juam tibi sedule postulanti quicquam negare." From the end of his proem to the commentaries on Matthew's Gospel, in the ninth volume of the edition of Jerome's works printed at " Illud quoque in prjefatione commoneo ut sciatis Originem tria Paris 1533. volumina in banc epistolam conscripsisse quern et nos ex parte secuti sumus. ApoUinarem etiam et Didymum quosdam commentariolos aedidisse e quibus licet pauca decerpsimus et nonnuUa (quae nobis videbantur) adjecimus, sive subtraximus, ut stu;
;
diosus statim in principio lector agnoscat, hoc opus vel alienum esse, vel nostrum."
End
of
proem
to his
Commentary on
" Quis angulus divinss Scripturoe, quid tarn abditum, (^uid tarn variuni,
quod
ille
128
Scripture exegesis, and no mean judgment. Whilst, on the one hand, he has been unduly praised, he has been unjustly decried
on the other.* In various places he gives utterance to sentiments respecting the Holy Scriptures, which shew that he had a right apprehension of their value, unity,
fail to
and
entire consistency.
proceeded to expound them without previous thought it an easy and obvious thing to elicit their meaning, without learning, science, or any qualification, except a presumption too proud to learn, too ignorant to stoop to instruction. f
His formed a remarkable contrast to the practice of these conceited and self-sufficient interpreters, whose perversions of Scripture were necessarily numerous in proportion to the amount of He tracareless freedom with which they approached its pages. velled in quest of knowledge to distant places, perused numerous
own
life
in the
numerato habuerit
Quis
est,"
sic
meditatus
&c.
of Jerome, printed at Basil. * " Jerome," says Luther, " should not be reckoned or numbered
of the church, for he
among
the doctors
was a
heretic
yet
believe that he
is
now
He says nothing more about Christ than the mere name. I know none among the doctors to whom I am such an enemy as .lerome, for he writes only of fasting, meats, and virginity." Translated from Luther's Sammtliche Schriften. Th. xxii. p. 2070 et seq. ed. Waleh.
blessed through faith in Christ.
j-
See
liis
epistle to Paulinus.
J " Imbecillitatem virium mearum sentiens, Origenis eommentarios sum secutus. Seripsit enim ille vir in epistolam Paidi ad Galatas quinque propria volumina, et decimum Stromatum suorum librum, commatico super explanatione ejus sermone coniplevit tractatus quoque varios, et excerpta quae vel sola possint sufficere, composuit. Praetermitto Didymura videntem meum, et Laodicenum (i. e. ApoUinarem), de ecclesia nuper egressum, et Alexandrum veterem hseretieum Eusebium quo<]ue Emesenum,
:
:
et
Theodonmi Heracliotem,
quibus si vel pauca decerperem, fieret aliquid, quod non penitus contemItaque ut simpliciter fatear, Icgi hoec omnia, et in mente mea plurima coacervans, accito notario, vel mea, vel aliena notavi, nee ordinis, nee verborum interquerunt.
neretur.
Proem
to
Commentary on
the Epistle to
MatthEeum Origenis viginti quinque volumina, et totidem ejus honiilias, commaticumque interpretationis Hippolyti quoque et Theophili Antiochen?e urbis episcopi eommentarios genus martyris, et Theodori lleracleotae, Apollinariiq\ie Laodiceni, ae Didymi Alexandriui
me
JEROME.
129
The The
following- extracts
shew
terpretation of Scripture.
necessity of abiding
insane." *
by the
literal,
historic sense,
is
im-
" The Jews transfer Idumsean king. They thus enervate, enfeeble, and reduce to powder, by certain genealogies and superfluous traditions, the royal sense found in the letter, which sense is most substantial and firm."t His very next words, however,
into the flesh of the
and wholly unfigurative sense, is " Not only are the Jews guilty of this, but all the heretics who represent God as sitting on a high and elevated throne, after the manner of a human figure, and putting In his feet on the earth, lest they might be suspended," &c. % accordance with this latter sentiment, viz. that the naked letter should not be insisted on so much as the spirit, and that the figurative sense should not be neglected, he says, " Let us not think that the gospel is in the words of Scripture, but in the
shew, that the grossly
literal,
no
less to
be avoided.
sense
not
in the surface,
not
||
in the leaves
of the thought T In answer to an objection, that this would be diverging into the entanglements of allegory, he says, " The figurative interin the root
pretation of a history
is
for
metaphorically expressed."
His
the
et
ideas,
literal,
however, of spiritual interpretation, as distinct from were by no means definite ; for we find him running
quibus etiam
si
Latinorum
parva cape-
reni,
Proem
to his
Commentary on Matthew's
Gospel.
* "
Comment,
sensumque rerediginit.
gium
qui versatur in littera, et est solidissimus atque firmissimus, genealogiis quibussupcrfluis enervant atque comniinuunt, et in
pulvercm
cap.
ii.
v. 1, vol. vi.
illi
hoc
fafiiunt,
humana
similitudinis sedere
Deum
Do.
pcndeant.
Nee putemus
c. 1, v.
si
in verbis
fieie,
sermonum
foliis,
Comment,
ad Galat.
"
es retibus
Quod
;
dum
tropologiam historian miscuisti. Audiat, non semper metaphoram historia; allegoriam sonare quia frequenter historia ipsa mctaphorice texitur, etc." Comm. in
et
:
Habacuc. cap.
3, v. 11.
130
New
Testa-
ment.
not seek for allegory, for this would be like the proverb, seekbounds.
Again, his own practice has no Thus, " those who follow the spiritual sense are indeed in the flesh, for they have the same letter as the Jews but they do not war after the flesh, when they proceed from When you see one of the Gentiles who the flesh to the spirit. believes and puts his hand to the plough of Christ, proceed, in consequence of some former teacher, through the passage of the law to the gospel, in such a manner as to understand all things written in the law concerning the Sabbath, unleavened bread, circumcision, sacrifices, &c. in a sense worthy of God should the same person, after reading the gospel, be subsequently persuaded by some Jew, or associate of the Jews, to forsake the shadows and clouds of allegory, and interpret the Scriptures just having beas they are written, it might be well said of him, gun in the spirit, are you now making an end in the flesh?'"! " The whole body (of Canticles) is made up of mystical utterthings invisible and eternal, are taught to ances the spiritual senses, in certain concealed figures borrowed from
ing a knot on a bulrush." f
;
'
est,
intelligentiam
secundum futurorum beatitudinem. Comment, in Amos, cap. 4. (Opera, Benedictine edition, Paris, 1693, 6 vols. foL voL iii. p. 1400.) In praeceptis quae ad vitam pertinent, et sunt perspicua, non debemus quaerere Comment, in Zech. cap. allegoriam juxta Comicum, nodum quaeranius in scirpo.
Tertio,
*!;
8, 17.
Compare Zechar.
13, 1.
J Qui vero sequuntur intelligentiam spiritualem, sint qnidem in carne, quia eandem habeant litteram quam Jiidaei sed non juxta carnem militent, a carne ad spiritum transcendentes. Quando videritis eum qui primum credit ex gentibus et ad Christi aratrum mittit manum, praevio aliquo doctore prudente, sic per legis iter ad evangelium pergere ut omnia ilia quae ibi scripta sunt de sabbato, de azymis, de circumci:
Deo
intelligat
a Judaeo
aliquo, aut
sic
ut
cum
spiritu coeperis,
ed. pp. 250-1.
Comment,
in Gal.
3, vol. iv.
Eened.
: ;
JEROME.
131
loves." * Alluding to the history of Judah and Tamar, he speaks of " the offensive indecency of the letter, when the expositor I^ the New does not ascend to a becoming spiritual sense."!
Thus
in
commenting upon
which was
first
Adam by
xxi. 7
confession of Christ. |
commented upon.
itself, we have which had been tamed and taught to bear the yoke of the law, must be understood to mean the synagogue the wanton and free colt denotes the Gentiles upon whom Christ sat, when he sent to them two of his disciples, one to the circumcision, the other to the Gentiles." When expounding Ephesians iv. 24, he argues against the literal meaning of the apostle's words, and gives the following sense " Let us not, overcome by anger, do such things as might cause our sun to set, and the soul to be enwrapped in darkness." From the above passages it is obvious, that Jerome was guided by no fixed principles of interpretation. Sometimes he appears in the light of a grammatical interpreter, seeking out the sense by the words of Scripture again, he runs into allegories and fanciful senses, to which the letter gives no countenance or support. He blames the allegorisers, such as Origen, Hippolytus, and Didymus and yet frequently follows Origen in the artificial meaning imposed upon the text. As on many occasions he wrote
The
ass
||
Totum corpus
....
et ex ea
Invisibilia et seterna
spiritualibus
figuris
doceutur.
Qui
legit introisse
duos
filios
f)rocreasse
si
turpitudinem sequatur
et
intelligentite spiritualis,
Comment, in Amos, cap. 2, vol. iii. p. 1380. + Videtur autem mihi secundum mysticos intellectus, iste esse piscis qui primus captus est ut per secundum Adam liberaretur primus Adam et id quod in ore
&c.
. . .
:
ejus,
iv. p.
II
hoc
81.
est, in
Domino
redderetur.
Vol.
Ergo quuni
;
transmittimur
jugum
logis traxerat,
synagoga intelligatur pullus asinse lascivus et Jesus, missis ad eos duobus discipulis suis, uno
Vol.
iv. p.
liber,
05.
sol occidat, et
Pi'x'cipit apostolus no talia faciamus furore superati, per qua; nobis principal cordis tcnebris involvatur. Vol. iv. p. 373.
132
hastily, so
uttered.
viz. that
One
he forgot particular sentiments which he had already excess of allegorising he seems to have avoided,
literal
of subverting the
it.
For this he should be commended. " We should expound," says he " the figures of the Old Testament, preserving the truth of
the history." *
Jerome could not draw the proper distinction between spiritual and grammatical interpretation in those parts of the Scripture to which they are applicable, viz. the typical, and the prophetic. He had not sufficient judgment to rest satisfied with the simple, literal sense, without seeking another. Hence he diverges into subtleties and refinements highly artificial, and which have no foundation in the word of God. Had he written less, and reflected much more upon what he wrote, he would doubtless have appeared to greater advantage in his exegetical works but his learning and
;
talents
were frequently
had not the comprehensive mind which would have enabled him to form or grasp a doctrinal system ; nor had he a propensity like Augustine to system-making. His view was
cious friends.
He
sequences.
character.
ly wanting.
Besides,
tion,
Little passions, vanity, love of power and contenand hidden pride beneath the appearance of humility tarnish his theological creed, and lessen his Biblical merits. Perhaps his allegorising propensities ought to be put to the account of the writers whom he followed rather than his own for although he
;
it
is
was not a
little
influenced
by the perusal of
his
writings.
When
it
thought
prudent to renounce
name
of an Origenist.^
On
among
the alle-
now
cp. G5.
we
AUGUSTINE.
133
in the
Augustine (t430.)
is
Augustine's authority
He
was born
at
Latin church
in
superior to Jerome's.
Tagesta
Numidia,
A. D.
The
minently exhibited in his writings, and have exerted much influence on the theology of the Christian church down to the present time. It does not belong to us, however, to notice his history,
we have simply to depict Although he was not the first to lay down rules of exposition, yet the attempt which he made to establish Hermeneutics on a sure and systematic basis, was far more important than any that had previously appeared. It forms indeed a remarkable sera in the history of Hermeneutics; and must ever claim special notice. His four books " of
or to describe his theological opinions
his
;
mode
of Biblical interpretation.
Christian doctrine"
Scripture embodying
much
that
is
still
valuable.
most of
his writings,
Throughout upon
exegesis, which commend themselves to universal approbation as sound and judicious ; but the treatise de Doctrind Christiana is
especially occupied with rules relating to the interpretation of
Scripture.
ciples
following is a condensed statement of Hermeneutical prinfound in his writings as given by Klausen,* who has extracted them chiefly from the work on " Christian Doctrine," and
The
It must be remembered, arranged them in the present form. however, that they are presented by the Danish Professor in a manner adapted to leave a very favourable impression of Augustine's perspicacity
and comprehensiveness of
intellect
more
fa-
vourable,
we
fully justifies.
\st.
The
object of
all
interpretation
is
to express as accurately
The conas possible the thoughts and meaning of an author. trary is doing strange violence to words, by attributing to them
a sense quite foreign.f
2d. In the case of the
strictly insisting
Holy
Scriptures, this
is
not attained by
itself; for
much
Apo-
ille
illis
non nicntientibus
xii. 6'2.
fallitur.
De
Doct, Christ,
lib.
ii.
p.
')
ii.
Confess,
134
that
is
different places
much
is
darlc
and
much
3d.
is
brought by the
the contrary,
literal
On
we should endeavour
and
to
to clear
up the ob-
remove
their
ambiguity
after
is
;
first,
by
and
next,
by
more
clearly
and
definitely given
and
lastly,
by a reference
to the essential
contents of Christian doctrine, f 4th. The interpreter of Holy Scripture must bring with
Christian reverence for the divine word, and an
him a
humble
disposition
whatever it perceives This presupposes the belief, that the Holy Scripture consists of truth raised above human error, | that it contains Christian doctrine so perfectly and
to
to be contained in the
Word
of
God.|
the happiness of
man
is
attainable
Where
the interpretation
it
preceding measures,
be-
yond the
faith.
**
is
6th. It
in faith, Spirit
irrational
and dangerous
for
and
Holy
on the mind, to despise the guidance and aid of science in Rather does Biblical interprethe interpretation of Scripture.jt
knowledge of the original languages of the Testaments :}:| an acquaintance with the objects of nature, of historical relations, and civil institutions ; | in short, a
tation presuppose a
Old and
New
||
De
14
Fide et Opei'ibus,
;
n. 5
De Doctrina
8.
Christ,
iii.
De
8,
;
Cons. Evv,
n.
iii.
72 4
Ser. 32, n. 6
ii.
;
t De
Ecd. n. Ep. 147 Z
11
Doctr. Christ,
De
;
68
De
iii.
Unit.
7, 8,
De
5,
De Peccatorum
Meritis et Reniissione,
iii.
De
Qusest. Dulcitii, n. 5, 11
De
Doctr. Christ,
38
Contra Faustuni,
xxxiii. 3.
Scr. 51, n. 6
Ep. 147,
ii.
n. 4.
II
9
;
Ep. 83,
n.
n. 1.
De
Genesi ad Literam,
ii.
7, 8, n. 14.
;
De Pecc. Mer. et Rem. ii. 59 Ad Orosium +t De Doctr. Christ. Prolog, n. 4-8. De Civ. Dei, xv. 14, 16, 17, 19, 21 Ji Do. nil De Doctr. Christ, ii. 24, 28, 40;. 42.
**
ii.
;
14, 2.
AUGUSTINE.
philosophical
135
as to pierce,
by
this
The
given by Augustine.
It
would be
difficult to find
a better portraiture.
"
He
should not
be a lover of contention, but possess meekness in his piety ; he should be furnished beforehand with a knowledge of the original languages, lest he be at a loss in unknown words and expressions.
He
lical
should possess a knowledge of certain necessary things (Bibarchssology), lest he be ignorant of the efficacy and nature of
way of similitude. He should likewise be MSS., which a skilful and diUgent emendaThus equipped, let him come to discuss and
is far
The
mode
exegesis of Augustine
There is a wide distinction between the which he followed, and the excellent rules
propounded
On the contrary, he was a most zealous allegorist. All his exegetical works contain numerous specimens of allegorising. He has endeavoured to recommend it by imparting to it a kind of scientific basis so that it might be employed with effect against various heretics, particularly the Manicheans. We find the following rule propounded regarding figurative senses in general. " Whatever in the divine word cannot be referred either to propriety of morality, or to the truth of faith, is figuratively expressed ;" i. e. we must have recourse to a figurative sense of the words of Scripture, where the
" Christian Doctrine."
;
literal is
*
faith, or
moral propriety.
It
by
of
These references are taken from Klausen, basis and the ground of the have corrected those under }, p. 133, according to the edi-
and
many
Perhaps the chapters are different in different editions. Thus p. 135, is not to be found in the edition before me, since the
as contained in the
though
I liave
read
Ne amet
quam
procu-
Doctrina Christiana,
vol. 3, p. 18.
X " Demonstrandus
modus
136
is easy, however, to perceive the utter inutility of such a canon, even though Augustine cautions his readers against transferring
and morality to distant times, and them for the things themselves. The judgment of the interpreter must finally determine what is true and moral, and so infer the grammatical or figurative sense. Scripture itsubstituting
self
is
rality,
not appealed to as a criterion to determine truth and moaccording to their intrinsic nature. We are not directed
guided
it, by which our judgments should be nor are the principles and practices of the Old and New Testaments, different as they are in themselves, mentioned by
;
The
rule in question
is
by
no means definite. It ultimately resolves itself into the setting up of our own reason as the final arbiter of the application of literal or figurative exposition and forms no safeguard against
;
On
Augustine's
latter is
little
own
practice, for in
The
is
first
deny not, that in some of the historic facts narrated in the Old Testament, there was couched a higher significancy than that which meets the eye an ulterior reference to the kingdom and cause of Christ ; but we hold, that the Old Testament is not a continued series of allegories expressed partly in
regarded.
We
words, partly in historic events. We must have the authority of Scripture itself for assuming another sense than the grammatical and obvious one. All occurrences in the history of the
Israelites
may
be spiritualised
but
we need
life
of the believer.
Et
iii.
istc
omnino modus
iii.
est ut quicquid in
honcstatem nequc ad
Christ, lib.
chacos, lib.
cap. x. vol.
cap. 2, " Si
ii.
sermone divino ncque ad moruni dictum esse." De Doctr. his work De Genesi contra Maniet digne de
Deo
qua?
scripta sunt, intelligantur, nisi figurate atque in a-nigmate proposita ista credamus,
libris
.
.
Veteris Testamenti
.
niodum quoni intendimus, tcneamus, liguras rerum secundum catholicam fideni explicemus. Oi)era
10
vols, fol., vol.
i.
ut otnnes istas
p. 310.
AUGUSTINE.
gustine
historic
is
13T
sense
as a thing comparatively
worthless.
kernel.
In his estimation
is
who
and allegorical*
The
;
se-
cond of these examines the cause of a fact or expression the third demonstrates the agreement of the Old and New Testament. These four, however, may be reduced to two, viz. the first and the last, which he generally follows, without mention of the others. It is only in his imperfect work entitled " De Genesi ad Literam," which he left off because he found himself
thods.
unequal to the task, that he attempts to carry out the four meIn the finished treatise upon Genesis, in twelve books, " De Genesi ad Literam," he usually investigates the literal and
Of Augustine's exegetical writings on the Old Testament it may be said in general, that their value is not great. His commentaries on Genesis are
questions
;
full
His His
sensible re-
much
mysticism.
He
possessed
up had no acquaintance with the Hebrew language. As an interpreter of the Old Testament he cannot once be put in comparison with Jerome. But in the New he appears to much greater advantage although the same spirit of allego-
He
* "
Omnis
Testamentum Vetiis vocatur diligenter earn nosse secundum historiain, secundum retiologiani, secundum
De Utilitate Credendi, capp. 2, 3, vol. 6, p. 32. After explaining the meaning of the terms, he expressly extends the four methods to the New Testament. " His omnibus modis Dominus noster Jesus Cliristus et Aposanalogiam, secundum allegoriam."
toli usi
sunt."
is
In his "
De
division
propounded.
Genesi ad Litei'am liber imperfectus," the same fourfold he adopted it from others, for he
De Gen. + " Si
est
Scriptura scrutanda est, qufcramus quomodo dictum per allegoricam signifioationcm,'' &c. De Gen. ad Lit. lib. i. cap. i. vol. G, p. 174. X See his Ketractationum, lib. secuud. cap. xiii. vol. i, p. 19.
138
rising is conspicuous there also. It was the fashion of the agej and he was not the interpreter to resist it. We shall give one example only from his " Qusestiones Ev^angelicse," founded upon Luke X. 30. " By the man that went down from Jerusalem to
Jericho
is
understood
Adam
himself in the
human
race.
Jerusa-
whose happiness he has fallen. Jericho is, being interpreted, the moon; and signifies our mortality, on which account it rises, increases, waxes old, and sets. The robbers signify the devil and his angels, who robbed him of immortality, and after inflicting stripes by persuading to sin, left him half dead; for man is alive in as far as he is capable of apprehending and knowing God but in as far as he pines and Hence he is said to be half is oppressed by sins, he is dead. alive. The priest and the Levite, who when they saw him, passed by, signify the priesthood and ministry of the Old Testament, which could not effect salvation. The term Samaritan is by interpretation guardian ; wherefore the Lord himself is represented under that name. The binding up of the wounds, is the restraining of sins. The oil, is the consolation of good hope on account of the pardon and reconciliation granted. The wine, is the exhorting to work with fervent spirit. The beast is his flesh, in which he condescended to come to us. To be set upon the beast,
is
lem
is to
The
inn
is
the church,
where travellers are refreshed on their pilgrimage as they return The morrow, is after the resurrection of to an eternal country. The two pence, are either the two precepts of love, our Lord. or the promise of the present and of the future life," &c.* This is worse than trifling, and proves beyond all doubt, that he ex* "
Homo quidam
humane.
Adam
intelligitur
in genere
est.
a cujus beatitudine lapsus Hiericlio Luna interpretatur, et significat mortalitatem nostram, propter quod
civitas pacis ilia ccelestis,
Hierusalem
diabolum
et angelos ejus
qui
eum
semivivum : quia ex parte qua potest intelligere et cognoscere Deum, vivus est homo ex parte qua peccatis contabescit et premitur, mortuus est, et ideo seniivivus dicitur. Sacerdos autem et Levita, qui eo viso prseterierunt, saeerdotiuni et ministerium Veteris Testamenti significant, qu non poterant prodesse ad salutem. Samaritanus custos
Dominus significatur hoc nomine. AUigatio vulnerum est Oleum, consolatio spei bonae, propter indulgentiam datam ad Vinum, exhortatio ad operandum ferventissimo spiritu. Jureconciliationem pacis. mentum ejus est caro, in qua ad nos venire dignatus est. Imponi jumento, est in ipsam incarnationem Christi credere. Stabulum est ecclesia ubi reficiiintur viatores de pereinterpretatur, et ideo ipse
cohibitio peccatoruni.
Duo
denai'ii
futurae."
Quaest. Evangel,
p. 132.
AUGUSTINE.
ercised his imagination
139
more than
New
This was owing in no small degree to a profound acquaintance with the workings of his own heart, an habitual experience of its
deceitfulness
New
The
by
inspiration,
he re-
cognised in his
own
found submission to its declarations, brought him to acquiesce with faith in the electing, sovereign mercy of God. Out of the depths of his religious experience, he drew an invaluable apparatus for the elucidation of divine truth.
It
but by
His four books " De Consensu Evangelistarum" shew sagacity and talent in unravelling difficulties and solving apparent contradictions in the gospels. His polemic writings against the Manichseans, Donatists, and Pelagians, exhibit a superior acquaintance with the doctrines of grace, and a laudable desire to defend them against perversion. It cannot, however, be denied, that his doctrinal system had a prejudicial influence on his general mode of
interpretation
or that he has often missed the true sense, in consequence of his partial speculations and deficiency in linguistic
;
knowledge.
He
sometimes
the
His
dialectic, sys-
and con-
gave a
He
of a doctrine
culiarities
geration.
by the power of speculation, carried certain peof his creed on which he dwelt most, to a revolting exagHis life was spent amid frequent agitations and disputes,
;
and,
whence
Above
all,
has tarnished and defiled all his works. Had he possessed less depth and acuteness of understanding, or a spirit less impregnated with Christian feeling, he would have been an indifferent interpreter
;
sanctified
HO
mind.
He
has laid
down
maxims of Hermeneutics,
Tichonius
tine, lived
about a. d. 370.
He
is
known
as the author of a
book con-
The
full
" Regulse ad investigandam et inveniendam intelligentiam Scrip turarum septem." The author says, " I thought it necessary above every other thing, for me to write a little book of rules to make as it were the keys to unlock, and the lamps to enlighten, the secrets of the law. For there are certain mystic rules, which pervade the recesses of the entire law, making visible the treasures of truth which are to some invisible. Now, if regard be had to these rules, without envy, as we communicate them, whatever is shut will be opened, and the obscure will be elucidated, so that any one passing through the immense forest of prophecy, and guided by the following canons as by vistas of light, may be preserved from error.":!: The first rule, De domino et corpore ejus, inculcates the prin;
ciple,
that
many
is
may
members of
his spiritual
versa,
what
is entitled, De domini corpore hipartito, i.e. spoken of the Christian church in general, is often to be
it
;
cannot but think, that the learned Professor overSee also Wiggers" Augustinism and Pelagianism,
translated by Professor
search,
Emerson of Andover, Bvo, 1840, a book of fundamental rewhich the able translator has enriched with valuable notes and Neander, Band ii. Abtheil. 2, pp. 763-767 Abtheil. 3, pp. 1205-14. f " Tichonius quidam qui contra Donatistas invcctissime scripsit, cum fuerit Dona;
;
tista."
De
Doctr. Christ,
lib. iii.
iii.
p. 23.
Quarum
si
ratio
regularum sine
communicamus,
ab
immensam
trum, vol.
II
quodammodo
fol.
errore defendatur."
vi.
From
1,
See Neauder,
p. 447.
TICHONIUS
THEODORET.
et lege, treats of the
141
The
third rule,
De piomissis
apparent
Testament in which justification is attributed solely to grace through faith, and those in which a righteousness is assigned to men in the sight of God. Here the writer expounds the great argument of the Epistles to the Romans and Galatians, and also the 48th chapter of Isaiah. In the fourth rule, De specie et genere, attention is directed to the fact, that Scripture often silently passes from a general to a particular, and vice versa. Hence the relation of the subject to the predicate must be observed. This rule throws light on Ezekiel, chapters 27, 32, 36, 37 Isaiah, 13th and 24th chapters and on Jeremiah, chapter 25th as Tichonius points out. Thejifth rule begins thus: " Temporum quantitas in Scripturis frequenter mystica est tropo synecdoche aut legitimis numeris qui multis modis positi sunt, et pro loco intelligendi," &c. The sixth rule, De recapitulatione, refers to the manner in which Scripture puts together that which belongs to a different time and place, thus connecting with the present sometimes the past, and at other times the future.
discrepancy between portions of the
; ; ;
New
The
what
is
seventh rule,
De
jects also,
These
rities
of Scripture, possessed of
The mode
is
development he occasionally betrays an allegorising propenThey present, however, the first attempt at laying down
Theodoret (t458.)
biblical
interpretation pursued
by the Greek and Latin fathers of the fourth century, we come to the fifth, the names belonging to which, are neither so numerous nor so distinguished. Theodoret, bishop of Cyrus in Syria, was of kindred spirit with Chrysostom. He had studied under him and Theodore of Mopsuestia, and was the intimate friend of Nestorius. His works are chiefly exegetical, consisting of questions and interpretations explanatory of most books in the Old Testament, with commentaries on St.
* For some remarks upon them, see Augustine's third book " of Christian from chapter xxx. p. 24, vol. iii., and Ketract. lib. ii. cap. 18, vol. i. p. 20.
doctrine,
142
Paul's epistles.
"
When
some
others, adapting
prophecy to certain histories, so as to produce an interpretation accommodated to the Jews rather than to the
;
nurselings of faith
a wise
man
to
to connect even
now with
ancient his-
We
much
as
we
and
for it."*
To
this
The
literal,
historic sense
digressions.
The
;
indeed,
censure or refute
valent.
The
him
in the light of
sound
interpreter.
allegorists
" Some
say,
I ap-
prove of neither opinion. The one is curious, the other exceedingly fabulous."! " Divine Scripture speaks in a manner suited
to
to
hear." I
Theodoret has been accused of inconsistency in becoming an on various occasions; but many passages on which this charge is grounded, are not such as to substantiate it. He is not, in our view, an allegoriser, because he alludes to a deeper sense lying under the letter ; or because he finds in many In the book of parts of the Old Testament a twofold reference.
allegorist himself
and
yap Itru^eDV
vTTDfji.v'/ift.affi,
kki tov;
f^iv
lis
a.^-Xnyooiav
(j/.tra
-ttoXXvh X'"'
oi;
iirT/i^icti; Ttiv
'r^o(fniTiiav a^fiotravTcis,
lovha'i-
iiZXXov
TJjv ipfivtiav
iruvnyo^iTv,
jj
^iima;. ^avov^you
ot
myofiixcc Koi
itrro^tocis,
ravrai;
as
ola,
(TuvTOfisv
Ti
T^oh7ai tois
ed.
Prwfatio
in Psalmos.
Theodoreti Opera,
vols. fol.
voL
^i^/xara.'
aXXoi
%s.
iyu
yi
oi/d'sn^ov
Tcurav
ayav
f^uS-a^is'n
Quscst.
ill
Gcn.
p. 43, vol.
i.
THEODORET.
l)y this
143
his
comments.
To use
the
ill-chosen phraseology of some, he has given a double sense to a passage when it should rather be said, that he has found an allusion to two persons or events intimately connected in the divine
arrangements.
excess.
He
He
Testament which have no Scripture warrant to be so reckoned. this respect alone is he an allegorist. Thus, in explaining the 29th chapter of Exodus, where it is enjoined that the fat upon certain parts of the victim shall be burnt upon the altar, " these are emblems or figures," says he, " of passions within us." The fat
In
signifies the disease of the palate (gluttony)
;
liver,
anger.*
Again,
when
says,
Esau may have the dew of heaven from of the earth (Gen. xxvii. 39), Theodoret
to the obvious superficial sense of
dew ; and by
us."t
In another place, he thinks that the Scripture denominates such as have been thought worthy of divine grace, " clouds." | In expounding the 110th Psalm, he calls the Jews, the brook in
the
to enjoy it."
interpretation,
method of
as a fair representation of
on the Psalms to
all
recommend them
No
X.
Vi
raura tuv
<To
iv -a/mv vci6niia.Toiv, k. t.
QusDSt. in ExoJ.
109,
i.
a KKTa
f/\)i
'TTpo^iipiiv
KCii
li'iToXaioti
d'/iXo7 T'/iv
avuidv
t>)v d(p6ov'iav-
xwra
Gen.
ii
o\
i^fe.>tvsdav,
aivim-
Tjjv s^ rifjLuv
dv^^wrroTrira.
Qiiffist. Lxxxii. in
p. 60, vol.
i.
h'lce.
kxXu
P. 853, vol.
i.
144
his Statements
exposition.
It is true that
nor do tedious digressions interrupt the thread of he had the advantage of Chrysostom's
which he has made considerable use ; but he exhibits where the illustrious Archbishop of Constantinople had not led the way. No exegetical works of antihomilies, of
his usual excellence even
quity
may be
He
he has pro; duced specimens of commentary which place him among the best patristic divines. At the risk of being thought tedious, we shall give a few examples of his exegesis, taken from the historical, devotional, and prophetic books of the Old Testament, and also from the New.
" Benjamin is called a ravening wolf, on account of the dishappened to his tribe wherefore it is subjoined, in the morning he shall devour the prey, and at night he shall divide the spoil,' because those who had been victorious in the first and second conflict, were afterwards utterly destroyed, with the
aster that
;
'
whom
and to
whom
They
It should
for
;
he wasted the church like a wolf, entering and afterwards distributed spiritual food to
Gen.
xlix. 27.*
also gifted with the grace is not only man, as Lord, Christ of prophecy, calls Christ his the Jews madly affirm, but also God, as being the creator and
Lord of David.
substance
;
The community
Lord speaks
made,
'
for the
to the Lord,
ture, or to a thing
Sit thou on
my
right hand.'
also
is
an exalted prerogative, not only above human nature, but The language is conformed to the custom
God
Psalm
viii. 22, he thus comments upon the " The prophet calls the i^riests physicians ; and spiritual Gilead was a city bedoctrine he expresses tropically by balm.
verse.
* Translated
vol.
i.
p. 77.
CYUIL or ALEXANDRIA,
145
longing to the
Avere in
priests.
He
although there
priests,
*
ii.
who
made
apostle says,
again.
rec-
The
'
gift,
by grace ye
life,
We
our excellent
saved us."t
andria,
who
has
Cyril of Alexandria (t444.) The patriarch Cyril, of Alexwas an ambitious, haughty, and cunning man, whose fiery
spirit, led
zeal against others, proceeding, not from a sincere love for truth,
him
to the
and Nestorius, he was a great enemy. numerous. Commentaries upon the Pentateuch, Isaiah, the twelve
minor prophets, and the gospel according to St. John, have surHis method of interpretation is to give vived the lapse of ages. the grammatico-historical sense in the first instance, and then the In his commentary on Isaiah, he mentions higher or spiritual. with disapprobation such as neglect " the history contained in the
sacred books as though
tual sense J be
it
To
were insipid
||
for
although the
is historical,
spiri-
good and
fruitful,
yet what
should
be taken as history."
The
lical interpretation.
added, "
The
into
Holy
Spirit.
He,
therefore,
who endeavours
ii.
tual word,
i. e.
f
II
Vol.
iii.
p. 299.
lib.
i.
oratio 4, vol.
ii.
(Cyrilli Opera,
eel.
Paris, 1(3^8.)
to.
Iv
^
Vol.
^vXei
Sf
T^O'rmiuTi^sy a,7tax,a.Xu
rri J}'.07fvivffT!o
y^alfln
Cico^yij/.u.ro'.y
K, r. A,
iv. p. 2,
146
IIl.STORY
or BIHLICAL INTERPRETATION.
spired Scripture by searching, and by the most earnest application of mind, will be most in danger when the iron falls, viz. when the mind is not brought to a right perception of the things writ-
ten
but, leaving as it were the right way, turns aside to another ; oblique path of doctrine." *
In conformity with the position, that " the law is useless if it be not spiritually understood," f he affirms, that " through all
the writings of Moses,
the mystery of Christ is enigmatically described;"! and that the entire Old Testament is a connected
one,
is
re-
After such declarations, we need not be surprised at Cyril looking upon the minutest objects connected with the temple and
its
Old Testament dispensation and to prefigure the better economy that the temple service shadowed forth a spiritual service where there should be an absence of external rites and ceremohis
It is true, that the
kingdom.
;
was designed
to lead us to Christ,
nies
but
it is
worse than
trifling,
In his exposition of John's gospel, 6th chapter, where the miraculous feeding of five thousand people with five barley loaves
and two fishes is related, he says, that by the five loaves are sig" the five books of the most wise Moses, i. e. the whole law, which brings a coarser nourishment as it were, by the letter, and the history. for the circumstance of their beingmade of barley refers to this." By the fishes is denoted " the
nified
....
finer
in the
Saviour's
The number two, refers to the apostolic a7id gelical preaching.** The twelve baskets filled with the
teachings." f
evanfrag-
ments remaining, represent the honour which should be given to the apostles and bishops of the church after their work was
Vol.
iv. p. 2.
ill
)-
ivco(piXhs
i.
voficoi
ii
f^h iOcTtTO
Trvivf/.a.TiKui.
De
Ador.
et Ciiltu
-roia'/ii
did
rr,;
Mu/rias
y^ce(p>is
i.
i.
to tou X^itrrou
fiua-rri^iov
alviyf^aTuhas
ff'/iy,a.lviTcci,
K. r. X.
from
his yXa(pv^a,
e.
portions of Genesis.
II
Lib.
sub.
vol.
i.
s/j
i.
fch xara,
(fuiriv
iiwd^^^^av,
a'lv'iyfiatn
ttoXXoI;
kui ^ix(po^oi;
voovfiivoi.
P. 316,
vol.
De Ador.
'^rti^un^a.M ugvi^
'iffroo'ta.:
Tpo(priv, .
t. X.
TO,
** P. 283, vol.
t^ilDORE OF PELIISIUM.
147
finished."*
related,
Mhere
it
is
that
Peter cuts
off
Cyril
says,
"
By
ohe-
These
was addicted
to allego-
rical interpretation.
He
had a
Old Testament
In the
it
but he carried
more from
truth in
its
has
had neither judgment nor acumen to discern the proper limits of secondary interpretation. Hence he diverged on all occasions into fanciful senses. In one respect, however, he is to be commended more than some belonging to the Alexandrian school, because he did not throw aside the literal His sense, though he certainly valued it less than the other.
favour.
He
latter.
In conclusion,
we cannot
interpreter.
he
is
neither to be
commended
meanings, he
tiquity.
rightly
Isidore was born at neighbourhood of Pelusium. According to Nicephorus, he was a disciple of Chrysostom. His works consist of epistles, which are chiefly occupied
monk
in the
In consequence of his
his sendifficult
numerous
letters
passages of Scripture.
still
To
remain.
We
Holy
and
Scriptures themselves.
sanctified heart.
They
shew an enlightened
* Vol.
iv. p.
intellect
285.
+
.
Vol.
iv. p.
1018.
II
We
Do.
catechetica, comment, histor. et fheolog. 8vo, Hale, 1824. for a development of tlie principles maintained in the Alexandrian school and to Neander. B. ii. Abtheil 2, pp.
;
734-53.
i'iS
Concerning the preparation of a sacred interpreter, he says, " setting out with pains and prayers, proceed to the investigation
of the sense of the sacred Scriptures," &c.*
His exegesis is similar to that of his master Chrysostom. He adopts the grammatical^ and rejects allegorical interpretation.
which characterised the Antiochian school t The following extracts will shew his ideas " You seem to me not to approve of of Scriptural exegesis.
principles
The sound
those
who
ritual sense
for
said,
than
the Scriptures, whilst they transform the divine oracles into whatever they wish, and deceive the hearers very much.
neither blame those,
if they profess to find out
nor would
&c4
"
own
opinion,
is
for,
whilst they
mingle the bad and sluggish water of their own dogmas, with
the pure, sincere, and soul-delighting sense of Scripture,"
&c.||
" Whosoever attempts to expound the sense of the Holy Scriptures, should have a serious and clear tongue, with a soul devout and pure he ought to follow, and not to go before them; nor " Do not force them to speak according to his own pleasure."
:
by adducing separately cer(for thus you will be laughed at as uninstructed, and foolish) but you will find the true solution by diligently inquiring into the subject-matter," &c.^
tain expressions
aXX
IX
"jTovcov ncci
T^oa'svj^av
'^poffoif/i.iu.traf/.ivos
str)
rhv
iipai
X<^il'-' y^o'-'P^s,
X- T. X.
ii.
Lib.
ii.
f See Neander, B.
Abth.
tuv
2,
pp. 749-52.
tov( cctayttuaKovTUi
tig
va^axaXouvTUi'
ffo((:uiTi^i>v;
yu^, a;
Xoyia,
i(prii;,
'y^ct(puv
iaurovs yiyoCinvoi,
Tis TO,
g-o(p<iv
6iia.
'proXXa,
<r(pdXX(>v<n tous
axoCovrus. lyu
fiovXi/nnion,
Ss
ri i^iv/^iTy
iv.
ivayyiXXovTUt, ohn
ai
y.ri
aXXnyoetTv avayxdffaifti,
xa) to
x, r, X,
Lib.
II
y^a.(pa.c,
o'ixuov
yaXXov
piovXnya,
TO
x^nis, xa) ivip^avat tpu^hv ^vvayivov fiovXnya, <ra (pavXu, h^irriXZ tum oixtlcov 'hoyyaruv
Tra^axi^vavTit v^ari, x, r. X.
P. 800,
lib. iii.
ep. 125.
Ttfiv
mv
ysv yXeorrav
;^/v ffifivhv
xai r^avriv,
te yvuiyriv
yn
riyu(r9at,
Lib.
iii.
//.Y)
^riffii;
tuv hi^uv
. .
;^;J^)(r^a^ }iia
.
^luricc;
ya^
xa) avoias
iii.
yiXaTa)
aXXd Ta;
dx^ijius %*iTwa(
Lib.
ISIDORE OF TELUSIUM.
14'J
to
make
the
My
own
decided opinion
all
should not be
is
transferred to
him
not a total
Ernestif has directed attention to the 203d epistle of the 4th book as containing an excellent rule for the interpretation of prophecy. " The pure and divine mind purposing to signify beforehand any thing future, did not fling forward the prediction in plain terms but, mingling the knowledge of the future with things present, it embellished the prophecy in such a manner, that even the hearers who then lived, reaped some utility and posterity acquired an accurate knowledge of
;
This
the obvious sense of which pertains to Solomon, though not exclusively; for Christ, prefigured
by Solomon,
such as belong to men, to the son of David, whilst those exceeding humanity are This comes near the truth, assigned to David's greater Son.
attributes the less exalted expressions
all
He
though
it is
not,
or well expressed.
The
cacity
notice
with approbation.
writings of this learned
monk
generally evince
from allegorising.
* O/ a(nui
x.a.S'
worthy of attention, he has not always abstained Like Theodoret, he did not understand the
'XaXaiu.v ^taSrixiiv
x.a] "EKKri^ri
to.
I'l;
rta.aa.v
t-jJv
Ttti^ojfi.iint,
ohx. 'i^ca
aiTitv
iitriv,
I'Tii'Pt'ip
xai ro7;
Tn
tifiuv oi^oaFi
ficct^n.
lyii Ss avayxaio);
Tn^)
afz-ipi-
ri^a
-yiytw/iff^ai,
to,
t\
ftri
ii.
zu.itu, XiX'.^^^^ai
airov, xai to
f^ri
proXvnXui
to, kolt
auTov aiiriymSai.
Lib.
roTi
ti
tui
ocrXu;
yvatriv,
Too(priTiiav
dXXa, Kl^affa;
tuv f/iXXivToiv
iffi(/,\iv\izv,
xai
01
fiiTO,
TdUTK
IX TYif vi^ifioXris
ruv TQCcyfidTuv to
dx^i(i\s yvoTiv.
150
He
Hence his epistles sometimes types where they do not exist. contain visionary and fanciful explanations, inconsistent with the
true principles of a grammatical interpreter.
fault,
This, however,
is
from which the best writings of antiquity are not free. It is found in Chrysostom and Theodoret, with whom the able and sagacious Isidore may be fitly classed. We subjoin a few specimens of his allegorising. When Jacob is said to have caught the heel of his brother Esau (Gen. xxv. 26), he represented " the
soul that sees
God by its purity, and spurns sensual desires."* Jacob covered with the skins of kids, signifies our Lord and
The
piece of
Saviour, &c.t
money
in the fish's
covered with vicious passions, hc.X They that are pregnant, and such as give suck (Matth. xxiv.
19), are souls that bear the divine love, as
it
'
without having the confidence and courage to make an open confession, and earnestly to contend for it.||
The two
and Gentile nations. These are not examples of his usual method, but deviations from it. Notwithstanding their manifest absurdity, they form no equivalent counterpoise to the numerous specimens of sound and
satisfactory exegesis conducted agreeably to right hermeneutical
maxims.^
Pelagius.
St.
Pelagius wrote commentaries on all the epistles of Paul except that to the Hebrews. These are still extant, in Formerly they were attrithe form of scholia or short notes. buted to Jerome, and inserted in his works until Vossius proved to the satisfaction of all, that they did not proceed from Jerome, It is matter of regret that they were revised and but Pelagius. His exposition of the epistle to the Roaltered by Cassiodorus. mans has been most interpolated. Cassiodorus admits, that he purged it from the Pelagian poison. Pelagius took for the basis of his annotations the Italic version, because the Greek language
;
voZ;
is
lixi-yrav
hov xa^a^'oTviTt
tts^viI^-i to,
Tra.^vi'ra.
yu.(TT^iiji,ou^ya,.
founded ujion an erroneous derivation of the word Israel, whieli he makes to be compounded of bx rrxi, to see God.
This
T T
+
II
Lib. Lib.
i. i.
J Lib.
Lib.
i.
i.
I'ELAGIUS.
151
is little
But
there
The commentaries
in question furnish a
by
allegorising, or
by
di-
gressions.
The
literal
sense
is
The writer calmly and carefully inquires into the meaning of the written words,
avoiding divergence into extraneous matters.
The
mode
results
is
of interpretation
to
and it is interesting to trace the different which the Augustinian and Pelagian interpretation,
under the influence of particular theological creeds, conducted these opponents. Pelagius wanted the speculative, systematic,
logical ability of Augustine.
He
piety of the latter, and hence he frequently missed the true sense.
The
great apostle of the Gentiles, found not the same response in his
bosom, as in that of his adversary. He attributed, therefore, to the working of man, what the other ascribed to the sovereign His mind was directed to the practical utility of grace of God. with a partial view for he. sought to remove many Scripture, things which might give offence. He wished to give prominence
;
to a truth as useful and edifying in its application to the life, more than in its relation to the glory of God, and the demerit of man. Sometimes we can detect an endeavour to escape, as it
full
down
ex-
and strong.* The following specimens have been selected for the purpose of shewing the nature of his exegesis. In his commentary on the epistle to the Romans, v. 18, " Therefore as hy the offence of one, iipon all men to condemnation ; so also by the justice of one, upon all men to justification of life.
pressions apparently harsh
'
Death
'
reigned,'
is
to the lat-
ter,
grace reigned.'
The
God
unright-
and he adds, God forbid (iii. 5, 6 :) how can he condemn all men on account of the sin of one man, viz. Adam, when all are not justified even by the righteousness
eous
who
taketh vengeance
By
all,
mean
all gene-
traits of Pelagius
united with their different creeds, are touched \vith a masterly hand
Neander,
Band
pp. UOl-li'ltj.
152
?%, but a multitude of every part. If this be not the sense, then all are found to be justified in Christ, just as they are con-
demned
farther.
in
Adam
and there
will be
For as hy
the disobedience
constituted just.
many
sinned
so also
is
by the obedience of
many
jus-
tified; for
great
many."*
The
and erroneous views of the apostle's meaning in these two verses. It is necessary, however, to read the exposition given of the whole
section, chap. v. 12-21.-|-
In commenting upon
the animal
Cor.
ii.
14,
we
^'^
But
man
Spirit
of God.
He who
God
is
an animal
man
there
As an
it is
For
first,
foolishness to him,
it is
spiritually examined.
that he
who
suiFered, died,
and
now preached
as the
creation.
Secondly,
own
posses-
like
commands
condemnationem
sic ct
per
omnes homines
in justificationem vita;.)
superiiis dicit;
et adjecit: absit
quomodo
homines condemnare, cum nee vuiius Christi justitia, omnes homines justificati sunt? Omnes autem diccns, non gencraliter dicit, scd uniuscujusque partis significat multitudinem. Alio(iuin inveniuntur omnes homines justificati in Christo, sicut ct in Adam Sicut enim per inobedientiam unius condcmnati et non ei"it ultra qui puniatur
;
hominis, peccatores constituti sunt multi; ita et per unius obedientiamjusti consti-
tuentur multi.)
ita et Christi
inobedientise est,
(Printed in the Paris edition of Jerome's works, 1533, vol. ix. p. 122.) See W'ujgers's Historical Presentation of Augustinism and Pelagianism ; trans-
lated
from the German, with notes and additions by Rev. K. Emerson, Prof, of Eccl.
Whoever
desii-es to
ture of these opposing systems, should by all means read this treatise, whieli almost exhausts the subject. The writer has a Pelagian leaning.
J Animalis autem homo non jiercipit ca qua; sunt spiritus Dei.) Qui spiritum Dei non habet, animalis est quia animaliam ritu versatur, (jui putat nihil esse post mortem. Et idco ut animal, vcntii libidinique connnitliL sc, a;tcrnH mortc pcriturus.
;
Jul, I
AN
VINOENTIUS LIRINENSIS*.
in
1^3
;
Julian.
Apulia
hut
when
His
Pope Zosimus,
a. d.
418, he
his
was deprived of
and expelled
Italy.
;
theological system
as that of Pelagius
mode
frag-
Very copious
ments of
his
He
His verbosity and tediousness present, indeed, a remarkable contrast to the condensation and brevity of Pelagius. Still he was no mean interpreter. | Gennadiusll mentions him as one of the chief expositors of Scripture; and were his writings in a complete state, they would be found His doctrinal systo contain much that is sound and valuable. tem, as in the case of Pelagius, had a prejudicial influence on the
character of his exegesis.
and
Vinceiitius Lin'netisis
Vincentius
Lirinensis,
so
Lerins,
is
torium.
the well-known writer of a treatise entitled Conimoni" The design of this little treatise," says Mr. Reeves,
illi
titia
non potest intelligere, quia spiritualiter examinatur.) Stulquod ille qui et passus et mortuus est et resurrexit, totius Seeundo, contemnere pvo[)ria bona, alteri praecreaturie nunc dominus praBdicetur.
Stultitia est eniiu
illi
ct
videtur, primo,
bei'o
maxillam
mandata.
* Julian
centid.
wrote four books against Augustine's first book De Nupfiis et ConctipinThese Augustine undertook to refute in six hooks against Julian the PelaJulian
yian, printed in the 7th vol. of the Paris edition (IGIG) of Augustine's works.
again wrote eight books against Augustine's second book on marriage and concupiscence, which the latter undertook to refute, but death put a stop to the refutation
before
it
was
finished.
Hence
it is
First, It is somewhat in the form of a dialogue. words are given next Augustine's reply. " His" (octo lihris Juliani), says Augustine, " nunc respondeo, ejus verba proponens, eisque subjungcns responsionem raeam ad loca singula," &c. Free will, original sin, predestination, &c. Sic. are the
iii.
p.
537
et seq.)
has
+ Julianas
num,
lib.
i.
sub. init.
far the
X " Julian was an acute, philosophic genius, an adroit dialectician, and therefore by most formidable antagonist of Augustine. In the knowledge of languages and Besides this, he was in classical cultivation, he far surpassed the bishop of Hippo. Wiggers's Augusnot destitute of eloquence, but was also just as often a sophist."
tinism and Pelagianism, translated by Emerson, p. 50.
ii.
Compare
also
Neander, Band
Abtheil
II
3, p.
1245.
De
lo4
HISTORY OF BIBLICAL INTERPRETATION.
to deliver well-disposed Christians
;
from the false and pershew them how, and when, they may rest satisfied in their Creed, without any farther' doubt notwithstanding all the loud and dazzling or scruple about it pretences to Infallibility, or such as set up for a discovery of New matters of faith. The rules he prescribes for coming to
"is
and
to
are these two, First, that we settle Secondly, upon the our faith upon the authority of Scripture. tradition of the Catholic church. But since men will be putting
this indubitable certainty,
the question
If
the canon
of Scripture
be perfect,
and abun-
dantly sufficient in all respects, what need can there be of eccleFor finding out the true sense siastical tradition'^ he answers
of Scripture,
which
is
differently interpreted
by Novatianus,
tells
After which he
us
what he means by
ecclesiastical tradition:
est.
That
and
the consent
of
of
by
In
it."*
The
is briefly
to shew,
how
the
be distinguished from the doctrine of heretics. embodied the prevailing belief of the Latin church from Irenffius and Tertullian downward, respecting the relation which
it is
It
may
be regarded as
Hence
who
The
writer.
"
have been
at great pains,
it
my
par-
many
and
sum
of
all their
answers amounted to
that
if I,
of growing
heretics,
perfectly sound
*
and keep out of their snares, and continue the way by God's grace is to ;
The Apologies
the Christian religion, -with the Commonitory of Vincentius Lerinensis, concerning the primitive rule of faith, translated from their originals, &c. &c. by William Reeves,
in Middlesex,
ii.
p. 182.
Compare Neaudcr,
ii.
3,
VINCENTIUS LlRINliNSlS.
secure
155
it upon these two foundations. First, Upon the authority of the Holy Scripture ; and after that, upon the tradition of the Catholic cJmrch.''* " Not as if the cation of Scripture was not
in itself a sufficient
in all things
but because
many have made bold to interpret the sacred text according to their own caprice, and thereby have pestered the world with such swarms of opinions that men hardly know what to believe. For this reason, therefore, it is necessary, that we should make the
so
sense of the church our only rule to go by, for understanding the sense of divine Scripture." t " And for us who are in the
it
ought to be our principal care to choose such doctrines as we find to have been believed in all places, at all times, and hy all the faithful "X " First, whatever was anciently decreed by the authority of all the bishops of the Catholic church met together in a general council. Secondly, in case any new question arise not determined by such a council, there we are to have recourse to the opinions of the holy fathers ; of those only I mean, who at different times, and in different places, have continued stedfast in the unity of the faith and in the communion of the church, and were looked upon as the most approved doctors of their age."
||
we
which took
its rise
magno
studio et
summa
nere, hujusmodi
fere retuli,
quod
adju-
primum,
i.
p. 250.
Lugduni, 1G77,
vol. vii.)
(From tlie edition printed in the Biblioth. Vet. patr. The English translations are from Reeves, M'ith a very few
suffieiat,
verbal omissions.
+ Non
necesse
Atque ideo
unam
dirigatur.
Cap. 41, p. 2G2. J In ipsa item Catholica ecclesia magnopere curandum est, ut id teneamus quod ubique, quod semper, quod ab omnibus, creditum est. Cap. 3, p. 250. Primum, si quid esset aiitiquitus ab omnibus eculesiae Catholica' sacerdotibus uniII
Deinde,
si
qua,^stio ubi id
suis qiiique
tcmporibus et
locis,
ad sanctorum patrum sententias, eorum duntaxat qui in uuitate communionis, et fidei permaueutes, magistri
p. 262.
jirobabiles c.\tiliosent.
Cap. 11,
156
about
this
HISTORY
time
in the
01'
BIBLICAL INTERPRETATION.
viz. that of
Greek church,
making
extracts
from the commentaries of preceding fathers. These were called ffii^al, and in Latin catence, chains. When the annotations of several writers upon one book of Scripture were collected and arranged in succession, all of them together received the appellation of a chain upon that book. The annotators taken separately, were the links ; as an entire connected series, they were
the chain
itself.
The
In some,
whom
reasons by which
to one,
Sometimes the bare exposition is given, without the Sometimes we find that the it is supported.
;
which properly belongs to another. By far the greater number appear to have been hastily and negligently made, with so many omissions, corruptions, and errors, that they cannot be relied upon. Still they are not without utility. They have preserved many remarks which would otherwise have been lost ; and have assisted the critic by supplying him with various readings. Their relation to the history of Biblical interpretation is obvious. The compilers, intent upon the sole business of making excerpts, have seldom given their own sentiments or judgment, but contented themselves with the mechanical labour of arrangement. And had they performed even this with care and accuracy, they had deHad they exhibited the words of the served commendation. fathers fairly and fully, without corruption or depravation, giving to each his own, their labours would have been valuable. But
such a course they did not follow.
Ignorant as they frequently
were, they added negligence to their ignorance.
The
tencB
is
first
individual who adopted the practice of making casupposed by some to have been Olympiodorus in the
;
sixth century
is
certainly unsound.
first
Gaza
to
compiler,
although Andreas of Csesarea preceded him. The custom soon became general, especially as sacred
rature rapidly declined in the sixth century.
lite-
When
the thick
in,
Rome.
up
stitious admiration
and
to be entirely submissive
beneath their
ANDREAS
ghostly thraldom.
CASSIODORUS.
15;
The
very compilation of catena shews the Every thing connected with the inter-
was supposed
to
be anticipated and
preceding fathers were thought to leave little or nothing for their successors to do in the same department. The source It was enough to read and digest their comments.
The
tom
of the catencB was, for the most part, either Origen or ChrysosOf these and each was named after the original writer. ;
works many are still in manuscript some have been printed.* Andreas, bishop of Csesarea in Cappadocia, beAndreas. longed to the latter part of the fifth century and the beginning of the sixth. He is known as the author of a commentary on the Apocalypse. In the preface he states, that he made use of the writings of Cyril of Alexandria, Gregory the theologian, Hippolytus, Irenseus, Methodius, and Papias ; so that it is rather a catena than an original work. According to Andreas, the sense of Scripture is threefold, viz. literal^ tropological, and mystical or anagogical. In explaining the Apocalypse, he chiefly insists upon the last. He is therefore to be classed among the allegorising interpreters. RosenmliUer has justly remarked, that the chief use of this commentary is in the criticism of the text, be-
is
given.
It
may
be regarded as equal
MS.
was born at Syllacium, a city of Lower Italy, about the year 470 a. d., and lived to a great In the preface to his work De Institutione Divinarum age. Scripturarum, he mentions his desire to estal)lish a school at Rome similar to those of Alexandria and Nisibis, where there should be masters to give instructions in the Christian religion. In consequence, however, of the wars and contentions in Italy, he was unable to carry his purpose into execution. To supply in some measure the place of a master, he wrote " those introducThe work so styled consists of tory books," as he calls them.f two parts, in the first of which, he enumerates the books of the Bible, and the principal commentators on each. The fathers are recommended as the chief helps to the understanding of the Scriptures ; and whilst he praises those belonging to both the Greek
* See a copious
Gi-iEca,
i"
list
viii, pp. G37-700, See the piofacc to his Instilutio Divinarum Scripturarum,
ed Ilarles, vol.
i^i^.
S47-S51. (Opera,
Aiu'eli;t'
158
and Latin church, he professes his intention to follow the latter. As far as we can judge, he was an advocate for the literal method
of interpretation.
text,
He
recommending a
careful collation of
it
MSS.
for the
purpose
would appear, that he was not addicted to allegorising. Hence he does not recommend allegorical interpreters, but rather such as evinced attachment to the plain, obvious sense. Thus he prefers Jerome as " planus^ docof emendation.
the whole
is
On
Hilary, though commended, " nimia profunditate subtilis et cautissimus disputator ;" t whilst " Origen must be read cautiously and prudently, lest we take in the poison as well as the wholesome juice." t In his commentary on the Psalms, he usually follows Augustine, His " complexions" on the Epistles, Acts, and Apocalypse, are
tus,
characterised as
They
giving
Without exhibiting acuteness or power of intellect, they shew good sense and piety. Their chief defect is jejuneness. Gregory the Great, who filled the see of Rome at Gregory the commencement of the sixth century, obtained great reputation as an expositor, and had many imitators in the Latin church. Extracts were made from his works translations of them into various languages, such as the German and Swedish, are even
;
said to
have appeared.
And
His
not great
mentator.
his
His piety, however, seems to modesty in expounding remarkable, when we consider the high station he occupied, and the ambition of his public character. Thus he confesses, that at first he despaired of his competency to open up the meaning of Job. His chief exegetical works are his Moralia on Job ; his homiand forty homilies on the gospels. lies on the prophet Ezekiel In these we meet with several just and beautiful sentiments respecting the Holy Scriptures, which shew a right perception of The method of interpretatheir nature, consistency, and value. tion which he followed is thus stated by himself. " It is to be observed, that we survey some things in the way
;
an
* Cai). 22.
+ Cap.
est,
18.
ut
sic
vcncna
Cap.
1.
GREGOBY.
of historical exposition
pical investigation
;
150
we examine allegoricalli/, by tywc discuss by the sole instruments of allegorical morality whilst we anxiously search out some in the three methods together. First we lay the foundations of the
;
others
others
history
then by a typical signification w^e raise up the fabric of and lastly, by the grace of ;
cover the edifice, superinducing as
it
morality
wc
*
were a colour
over
it."
Although Gregory follows the example of his predecessors in other statements would lead us to expect
extravagance in
its
application.
He
Thus we find him as" In the w^ords of Scripture the truth of the history must first be preserved, and afterwards the spiritual sense of allegory must be sought. For the fruit of allegory is sweetly plucked, when it is previously made firm by history in the root of truth."t " The interpretation of holy Scripture must be so carefully balanced between the text and mystery, that, by adjusting the scales equally on both sides, it be neither weighed down by a load of too much discussion, nor lose its significancy and become empty by indolent torpor." $ " We especially desire that the
person
who
raises his
mind
But notwithstanding
out the works of Gregory, and the just principles of exposition of which he had an occasional though faint perception, his exegesis He did not follow sound hermeneutical is essentially allegorical.
* Sciendum vero est, quod qurodam historica expositioiie transourrinius
allegoi-iam
;
et
per
qusedam typiea investigatione pcrscrutamur, quredam per sola allegoricso moralitatis instrumcnta discutimus, nonnulla autom pei" eiineta simiil soUicitius cxquiNam primum qiiidem, fiindamenta historioe poiilnuis reiites tripliciter indagamus. deinde per significationeni typicani, in arcem fidei fabricam mentis erigimiis ad extremum qiioque, per moralitatis gratiam quasi superducto sedificium colore vcstimus. Epistola in expositionem beati Job ad Leandrum episcopum, caput iii. vol. i. (Opera
: ;
vols, fol.)
Veritas historicT, et postmodum requif In verbis saeri eloquii prius servanda est Tunc namquc allegoriaa fructus suavitcr carrenda spiritalis intelligentia allegoriie. In Evangelia liom. xl. pitur, cum prius per historian! in veritatis radice solidatur.
vol.
ii.
p. 133.
mystcrium tanta est llbrationo pensandus, ut utriusque partes lance moderata, hunc nequc nimije discussionis poiuius depriniat,
incurise
vacuum
relincjuat.
Moralia
i.
vol.
i.
non reccdat.
Moralia,
lib.
i.
56.
100
maxims, but mistook the very nature of manifest from such specimens as these.
allegorically, the seven sons of
This
i.
is
In explaining Job
Job denote the apostles, endowed with the perfection of grace by the Holy Spirit. The three daughters of Job signify the body of believers, who, though somewhat weak, do yet hold the faith of the holy Trinity. By the seven sons, therefore, the order of preachers is designated ; by the three daughters the multitude of hearers.* According to the moral interpretation, the seven sons are the gifts of the Holy Spirit ; the three daughters, faith, hope, and charity, t The sheep, camels, and oxen mentioned in the third verse of the first chapter, are allegorically interpreted in the following manner. The sheep represent " the perfect innocence of some, which comes to the perception of grace from the pastures of the law ;" %
the camels are the vicious Gentiles, or the Samaritans
are the foolish, stupid Gentiles.
are signified " heretics
;
||
the asses
By
who under
His homilies on Ezekiel have little intrinsic value, for although he endeavours to set forth the historic sense, he seeks out the mystical and moral with allegorising propensity. The homilies on the gospels have more of a practical and hortatory, than of a strictly exegetical aspect.
They
exhibit less
The preceding observations and excerpts will shew, that Gregory cannot claim a high place among the expounders of Scripture. He was deficient in learning, judgment, and perspicacity.
It
is
but his
marked the
early age
It
Having glanced at the chief of the now prepared to take a general survey
we
are
We
and
and examined
laborious, zealous,
cannot be denied.
capp.
xi. xii. vol.
i.
warm on
* Moralia,
p. 2.
J
II
perfectain
quorundam innocentiani
IJ..
expriniit, qua;
ad perceptionam gratiaj ex
cap.
xiii.
p. 2.
Capp.
. . .
xiv. XV. p. 2.
^"
Praef. in
Expos.
Job. cap.
xii.
FATHP.H.-^,
IGl
principles,
we judge
of their
was by no means
great
by the same
tion from
nor do their attainments appear remarkable, when tried test. It were unfair, however, to take such a posi-
which
to
survey their intellectual character. They had and a few were unques;
as a body,
tionably learned.
But
They
followed no
maxims
of interpretation.
They were
gorising.
the prevailing philosophy of the times, they carried typical interpretation to excess.
tures
Hence
was neither
scientific
nor systematic.
They
were notorious. Monkish notions and mystical pietism formed an essential part of their religious creed. Not only did they believe, but sanction, the working of miracles. In truth,
many
lical
compound
of evange-
We
extol
them without
cellencies.
but with
it
its
As
means and advantages incomparably supeand have consequently arrived at results, which they either did not see, or at least saw but afar off. When we have better helps at hand, why should it be thought necessary to rely upon them ? Their voluminous works scarcely repay the
possess
rior to theirs,
We
time and
toil
He who
is
prepared to
investigate the
Holy
In some cases,
it
is
useful to
know
the
fathers'" senti-
ments
spirit
to
;
with the
by
to afford
far surpassed
With the Scriptures themselves in our hands, we should not confine ourselves to the comments of the fathers, nor suppose that they were placed in more favourable circumstances
the moderns.
102
Word
of
God.
Whilst
we
acumen and
logical subtilty
by which
many
of
them were
distinguished, their
time recollect their extravagant and fanciful opinions, their asceticism, their unscriptural notions of celibacy,
They
possessed
many
excellencies
trivial.
and virtues
We
and profitable to peruse the beaubut even in them, many things are offensive to an enlightened mind. The Philocalia of Origen, with his treatise against Celsus, and several of his homilies, are
homilies of Chrysostom
but
much
alle-
gorising
is
interspersed throughout.
uncommon
at
and his skill in interpretation was not great. Thousands of passages might be readily selected in which he has missed the true sense whilst pursuing a devious path. Augustine, too, was well acquainted with Greek, and in logical ability stood preeminent among his contemporaries ; but the hermeneutical maxims which he himself laid down he did not follow. He was both mystical and sensuous profound and fanciful and it may be questioned, whether the vast influence his theological system has had upon the creeds of the West, has not tended to repress independent investigation, and by the darkness of its unscriptural shades Theodoret, to give plausibility to a superficial Arminianism.
again,
is
cacity or
skill in developing the meaning of the Spirit. In short, the fathers were not interpreters who exhausted the
uncommon
left
sense.
They
to
much
to be investigated
by succeeding
if
writers.
They
We
have
they had
all
never written
legitimate appliances.
The
let
approaching a termination.
is
On
work
of IMr. Tajlor
whoi'e
163
CHAPTER
HISTORY
01^
VI.
RIOD, OR
BIBLICAL INTEUPRETATION IN THE HIERARCHICAL PEFROM THE BEGINNING OF THE SEVENTH CENTURY TO THE
REFORMATION.
In the seventh century no writer of note appears in the church. of Maximus the Confessor, Sophronius of Damascus, and John Philoponus, do not deserve particular mention in a
The names
Bede (t735.) Bede, usually styled the venerable, was a naWearmouth in Durham, and received his education in a
monastery of St. Peter at that place. He was born in the year 673. His exegetical works are numerous, extending over a great part of the Old Testament, son^e of the Apocryphal books, and
the entire New Testament. Although succeeding compilers regard him as one of the fathers, and put his evpodtiuiiS in catence, yet as his commentaries are chiefly extracted from preceding interpreters, he should rather be reckoned among the catense-writers
His exposition of the books of Samuel, Ezra, Nehemiah, and In the prologue to Tobit, is called an allegorical exposition. Samuel, after referring to Rom. xv. 4, and 1 Cor. x. 6, he asks, of what use is the Jewish mode of interpretation, " if we cannot
bring forth the allegorical sense also, which, by reproving, instructing,
and revives it." * In " Trusting in the Lord Jesus Christ as helper and comforter, that he would propitiously grant us to find something higher and more sacred in the marrow of the spiritual sense, by removing the outward rind of the letter." f To the same purport is the affirmation in the prologue to Tobit.
and comforting the
soul, refreshes
:
* Si non etiam allegoricum novcrimus exsculperc sensuin qui vivacitci- intcrius cas-
Prolog, in Allegor. Expos. Sam. p. lUO, (Opera, Colonaj Agrippinac, 1012, 8 vols, fol.)
altiiis
+
nire.
164
" And
as
same book
allegorically,
he sees that
much
*
as apples do
grow."
highly allegorical.
This was doubtless owing to the writers whom he followed, and whose excesses he was not careful to avoid. He took their comments just as he found them, with all their fanciful aspects. Hence, Notker justly affirms, " he wrote things more pleasant than necessary, inasmuch as he endeavoured to convert
simple history into allegory."!
In the New Testament he chiefly confined himself to extracts from Augustine, as is stated in the prefaces to the Acts of the Apostles, and the Epistle to the Romans. Here he followed the grammatical method. The sources from which he drew his comments were not so allegorical as those in the Old Testament, and
hence he produced better explications. As an interpreter of sacred Scripture, Bede cannot be placed in a high rank, although he
possessed talents and learning remarkable in the age to which he
belonged.
It was the fashion to be a compiler and he aspired to no higher employment, although his abilities were probably equal -=> eome of the writers from whom he laboriously gleaned. Alcuin (t804.) Tt'laccus Alcuin was a native of Yorkshire, and was born about the year of Bcdc's death. In his native country he was held in so high esteem as to be intrusted with an em])assy to Charlemagne, by Offa king of Mercia. The emperor persuaded him to take up his abode at the court. He died in the monastery of St. Martin at Tours, a. d. 804. Alcuin, like Bede, was a writer of catenae. His learning was equal or even superior to that of his countryman; and in an age of general ignorance his attainments were extraordinary. But the practice which he adopted, of making extracts from preceding commentaries, puts him in the same position as his distinguished
;
The true interpretation of Scripture cannot be advanced by this compilation-system. His knowledge of the Greek language, an attainment exceedingly rare in the eighth or ninth centuries, was probably inferior to that of Bede; but as a general scholar he seems to have been his superior.
]>rcdecessor.
*
ponia
in
quantum tantum interioreni ejus seiisum videt siniijlicitati liter* pnestare. Pra'f, AUegor. Expos, in Tobiam, \)\). o-i.1 8, voL iv. Seripsit magis jucunda (pidni necessaria, quippc qui siinplicem liistoriam vertere
si
folii.s,
,
Et
miAHANU.S MAURUS.
165
The "
sis
i titer
are a
Moralla of
His seven books of Commentaries on John's gospel are compiled from Augustine, Ambrose, Gregory, and Bede.t In commenting on the epistles
to Titus
Gregory.
for his
guide
in that to
Rhabanus Maurus was born at Rliabanus Maurus ("^850.) Maintz in 776. He was a pupil of Alcuin, and afterwards rose His learning was far superior to to be archbishop of Maintz. that of any commentator in the eighth or ninth century. He was acquainted not only with the Latin and Greek languages, but with the Hebrew and Chaldee. In consequence of his uncommon erudition and attainments, his works obtained greater popularity, and exerted much more influence than those of Bede or Alcuin. The chief exegetical production by which he is known is his AllegoricB in Universam Sacram Scripturam. The followingextract will shew the hermeneutical principles adopted in it. " Whoever desires to arrive at a knowledge of sacred Scripture, should previously consider
is
be understood historically^ when allegorically, when anagogically, when tropologically. These four nm^loo <} understandto
ing
call the four dauglitcrs of one mother wisdom ; and we obtain a full acquaintance with all the secrets of wisdom, cannot without previously knowing the four. By these, the mother wisit,
we
feeds the sons of her adoption, bestowing upon youth and such as are of tender age, drink, in the milk of history ; on such as have made proficiency in faith, food in the bread of allegory. To the good, such as strenuously strive and labour in good works,
dom
pology.
the
she gives a satisfying portion in the savoury nourishment of troTo those, in fine, who have raised themselves above
common
level of
* In quern librum ex Sanctorum opusculis Patrnm, ae maximc do Beati Hieronymi Commentario, parvum composui breviariuni. Prtef. in Ecclesiast. + "Prinio omnium, Augustini suffragia qua2rcns qui majore studio liujus sancti Evangelii exponei-e nisus est sacratissima verba. Deinde ex opusculis Sancti Ambrosii sanctissimi Doctoris aliqua trahcns, nee non ex Homeliis prajcipui Patris Grogorii Papas, vel ex Homeliis beati Bcdte Presbyteri multa assumens, aliorumque Sanctorum Patrum, sicut invenii'e potiii, interprctationes posui, magis lioruni omnium
quam mc;c quiciiuam pra,'Sumptioni committens, cautissimo plane stilo prwvidcns, divina ojiitulantc gratia, ue quid contrarium Sanctorum Patrum sensibus poucrcni." Epist. ad G islam et Kichtrudam, prefixed to the
sensibus et verbis utens
....
Commenlarv.
166
and advanced
by heavenly
desires,
gogy
fect
excites
him
to
know
tropo-
logy encourages him to the love of virtue by improving the morals; and anagogy promotes the longing after eternal happiness
by
Since then
it
tures unveil all the secret things in them, we should consider when they are to be understood according to one of them only, when according to two, when according to three, and when ac-
cording to
all
we need
and undervalued. The meaning overlooked the obvious, f His commentary on the gospel by Matthew was taken, accord-
ing to his
own
eleven
Their names are affixed to the extracts made from their works. What is added by himself he has marked His compilations contain much that is exwith his own name. cellent belonging to a former period. Above all, they served to
Latin, and three Greek.
diffuse a practical, Christian spirit.
quando
historice,
quando
allegorice,
iiarrationem contoxat.
agnitio, totius
ei inest
potum
in lacte historise
autem
proficientibus,
cibum
in
pane
allegoriie
bus
illis
contemptum terrenorum
sobriam
tlieoricaj
anagogife
Historia
tropologia in instructione
morum
ad
amorem
virtutis
anagogia in manifesta-
Cum
secre-
tum
revclare
secun-
secundum trcs, quando ctiani secundimi omnes simul quatuor, intelTom. 5, p. TIO (Opera, Colonia) Agrippina;, 1G26, G vols, fol.) ligi velit. f Saepe cnim in quibusdam locis et historia servanda cat ct allcgoria, et sxpe in
duas, quando
dum
WALAFRID STRABO
DKUTIIMAR,
IG7
Maurus, and afterwards abbot of Reiclicnau near Constance. obtained great fame from a commentary on the Bible called Glossa Ordimiria, which was compiled from the writings of the fathers, especially the commentaries of his preceptor. The epithet ordinaria shews its popularity. It was, says Neander, " the ordinary exegetical hand-book of the mediaeval age." So great was the value attached to it, that Peter Lombard was wont to call it, by way of eminence, auctoritas. Thomas Aquinas explains its text, as if it were the text of Scripture itself. For the period of six centuries it was regarded as nothing less than an oracle. It has been thought, however, not without reason, that the work proceeded in its present form from several persons, by whom it was successively enlarged. Its value is small. Unlike a true glossary, it is not limited to an explanation of the letter of the text, but contains distinctions and subtilties of no utility. The
He
is
When
be too copious, a demand was made for their abridgment, that they might be more easily used. Thus the glosses were compiled from compilations. They were extracts from extracts. The
glossa ordinaria of Strabo was a marginal gloss distinguished
its
The
at
The
first
made by Anselm,
Druthmar
(t850.)
monk belonging to Corbie in Aquiabout the middle of the ninth century. As an interpreter of Scripture he forms a rare exception to the He followed the grammatical method. times in which he lived. Not contented, too, with the mechanical task of compilation, he
exercised his
own independent judgment, and produced a specimen of commentary equalled by none of the Latins in the middle ages. His knowledge of the Greek language was fundamental, as
is
seen
))y
asked why he undertook a commentary on the four gospels after Jerome, he replied, that the latter had omitted many words as unimportant. The following extract from the Prologue gives his reason for following the hisof the original words.
toric, rather
When
"
have studied
it
to follow
seems to
me
1G8
irrational to seek for spiritual knowledge in any book, and to be utterly ignorant of the historical ; since history is the foundation of all knowledge. The latter, therefore, should be first
investigated and embraced
security to
;
for
without
it,
His exposition of Matthew xxvi. 26, &c., opposed as it is to dogma of transubstantiation, gave great offence to the adherents of the Romish church; and they charged the editor Secerius with corrupting the place. It was abundantly proved, however,t that Druthmar's words were fairly given.:): Claudius The celebrated Claudius bishop of Turin, by birth a Spaniard, is known as the author of a commentary on the epistle to the Galatians. It is chiefly extracted from Jerome and Augustine. A few remarks of his own are subjoined. It is not necessary to mention the mere writers of catenae in this century, such as Smaragdus, Florus Magister, Haimo, Remigius, Sedulius, and Paschasius Radbert, the last of whom, though objecting to the name of a compiler, is nothing more as his commentary on Matthew is taken from Chrysostom, Jerome, Ambrose, Augustine, Gregory, and Bede. (Ecumenius. To the tenth century belongs GEcumenius, bishop of Tricca in Thessaly, whose compilation from the exegetical works of the earlier fathers is among the most copious extant. That it proceeded from one author, is proved by the similarity of method and expression apparent throughout. The writer has occasionally given his own opinion. In doing so he has such phrases as, " I think," " with all these expositions take
the
the following also if you wish." The commentaries in question embrace the Acts of the Apostles, the Pauline and all the Catholic epistles. The names of the original writers are not always given, and their words are often epitomised. The commentaries of Chrysostom are the principal source from which the extracts
||
are taken.
Cyril of Jerusalem, Basil, the two Gregorys, Isidore, Methodius, Photius, Athanasius, and Theodoret have also been
* Studui plus historicuni sensum sequi
quam
niilii
vi-
quuni
liistoria
fuudamcntum omnis
ijisa,
iiitelligentire sit, et
et
aniplexanda, et sine
tar. in
f-
Prolog,
in
Coninien-
Evang. Mattboei.
By Edmund
iya
vofii^u
Albcrtiniis,
who
jjublislied
an edition at Strasbiirg,
v. p.
s/
a. d. 1514.
J See
II
IGl
et seq.
fiirci
wairut
x,a.\
nxuTa
Ssja/
(iauKst.
ARETHAS
THEOPHYLAOT,
1G9
used. The various explanations are linked together without regard to their agreement or contrariety, by such words as " an-
amount
The
reader
is
generally
left to
choose
one to another. The method of interpretation is grammatical, as might be inferred from the chief source from which the compilation is drawn. Although we have little means of ascertaining the independent exe-
GEcumenius seldom
prefers
we may
To
the industry of
CEcumenius
catena
we
upon the
extant.
New
Testament
the
epistles,
forming the
fullest
Arethas
To
same manner
The commentary
who was
The
whom
The work
is
contains
many
Balbulus, a Benedictine
we also meet with Notker, surnamed monk of St. Gallen, and afterwards who died a. d. 912. His book entitled, NoSacras scripturas
list
explanahant, contains,
among
other topics, a
of
writers from
merits.
their
garia,
Theophylact Theophylact, archbishop of Achrida in Bulwhence he is frequently styled Vulgar ius, is generally said to be the last of the fathers. He is the author of commentaries on Hosea, Habakkuk, Jonah, Nahum, and MIcah In the Old Testament and on the four gospels, the Acts of the Apostles, the Pauline and other epistles In the New. These are extracted from the earlier fathers, especially Chrysostom, and are so ar;
170
ranged as to form a continuous exposition. The author has occasionally given his own sentiments, and exercised more independent thought than the generality of catense-writers.
casions he ventures to differ from Chrysostom.
On
several oc-
The commentaries
on the five minor prophets are of little use. Those on the New Testament are valuable and important. Here the grammatical method of interpretation is chiefly followed, although some specimens of allegorising occur in the gospels. In expounding the Pauline epistles he seldom deviates from his general method and there his skill in exegesis is most apparent. His explanations are concise, clear, and apposite, amply deserving of perusal. The circumstance of the extracts being taken from Chrysostom, is rather a commendation than otherwise ; for thus the time of the
student
who
desires to
is
know
politan archbishop
saved.
The
We would therefore recommend the commenTheophylact to the Biblical student. They may be fairly classed with those of CEcumenius. Both follow the grammatical method of exposition ; both are founded upon Chrysostom
original author.
taries of
We
to the profuseness of
CEcu-
menius.
Lanfranc, archbishop of Canterbury, is the author Lanfranc. It is in the form of a gloss, of a commentary on Paul's epistles. Augustine, occasionally Ambrose and from excerpts consisting of with remarks of his own appended. Gregory, and Jerome from also The citations from Ambrose are not found in the extant works of that father, but are taken from a commentary either lost or unknown. Lanfranc appears to have expended great care in emending,
no less than elucidating the text. Nicetas, archbishop of Heraclea in Thrace, was the Nicetas author of a catena on Job, formerly attributed to Olympiodorus; as also of similar commentaries on the gospel by Matthew and The commentary on Job is the first epistle to the Corinthians. chiefly taken from Olympiodorus, though Chrysostom and Polychronius are also used.
It is of considerable value.
Rosenmiiller
the younger, in his scholia on Job, has given extracts from it. We pass over Michael Psellius of Constantinople, who lived in
this century.
In
Peter
EUTHYMIUS ZIGABENUS
THOMAS AQUINAS.
171
Lombard, usually called magister sententiarum from the work he composed, wrote a commentary in the gloss form on the Psalms ; and collectanea on Paul's epistles, extracted from AmHe belongs to the scltobrose, Jerome, Augustine and others.
lastic divines.
Euthymins Zigahenus.
monk
commented on the Psalms, the four His catena on the epistles. gospels is the best. Matthaji, editor of the Greek Testament, has lavished many praises upon it, and although it scarcely deof Constantinople, and
gospels, the Pauline
and Catholic
it
The
meaning
educed in the grammatical method, and the connexion of the various narratives carefully indicated. Obscure words are explained by such as are unambiguous, and the discrepancies of the evangelists removed. A considerable number of but this allegorical and mystic interpretations are interspersed
is
briefly
seems to be just.
Rupertus was a Benedictine monk in the Rupertus (til 35.) monastery of Duyts at Cologne. He is the author of numerous commentaries on the Old and New Testament, and also of variHis expositions of the twelve prophets, ous theological works. Canticles, Job, Ecclesiastes, the gospel according to St. John, and the Apocalypse, are still extant. Although he was a mystic
divine, yet his
method of
interpretation
is
distinguished
by
its
In the vari-
He was
not a
He
ment
in departing
Passing over Anselm, author of the glossa interlinear is, we proceed to the thirteenth century.
Italian
birth,
in several academies.
He
tical
New
The
best
known
are his catena aurea on the four gospels, and his exposition of
* RoscninuUer has given copious extracts
from Eutbymius,
pret, part
iv.
pp. 328-352.
172
The
great, nor
was he much
The
extracts of
which
cuin,
commentaries are composed are generally taken from Augustine, of whom he was a superstitious admirer, Bede, Alhis
and the name of every In order to avoid prolixity he has epitomised their comments. Yet the catena is exceedingly tedious, because numerous digressions, doctrinal, moral, polemic, and philosophical, are introduced. The dialectic peculiarities and metaphysical distinctions of the schoolmen inter;
father
own words.
it
prolix.
Hence
there
works of Aquinas.
He
to patristic
An
excessive
Romish
church
tract
Thomas seldom
The
his exegesis. " Possumus accipere sc. epistolarum Pauli, quas prse ma-
materiam
portationis
in
Primo quidem, auctorem in vase. nomine Christi quae est plenitudo vasis
Tertio,
Secundo,
;
quia tota
traditur
Scripsit
enim 14
;
ec-
clesiam gentium
ecclesise, id est,
Heb. i. Est enim quidem potest tripliciter considerari. Uno modo, secundum quod est in ipso capite, scil. Alio modo, seChristo, et sic commendatur in epist. ad Heb. cundum quod est in membris principalibus corporis mystici, et sic commendatur in epistolis quse sunt ad prailatos. Tertio modo, secundum quod in ipso corpore mystico, quod est ecclesia, et sic commendatur in epistolis quae mittuntur ad gentiles quarum haec
reges
;
una populum
quae est ad
hffic
est distinctio.
rari.
Nam
et sic
commendatur
in epist.
ad
Rom.
27y.
HUGO DE
sic
ST.
CARO.
173
In quarum prima,
commendatur
in epist.
in cluabus epistolis
ad Cor.
Et
secundum
effectura unitatis
quam
in ec-
Agit ergo Apostolus, primo quidem, de institutione unitatis in Epist. ad Ephes. Secundo de ejus conTertio de ejus defensione,
et prsecipue
tem-
quidem de
institutione,
in
prima ad
de
Tim. de
firmitate
Tertio,
Philemonem. Et
epistolarum." *
omnium
Hugo
Hugo
He
is
is
well
known
and
ance.
and anagogical.
interpretation.
The
mode of
" History
be understood
is
relates
;
what is done allegory teaches what is to anagogy what is to be sought tropology what
; ;
to be
done."t
he says, "
By
is
as
it
were
the covering of the oracle, the truth of history the hyacinth of a brazen colour
is
denoted.
By
shadowed forth the fineness of allegory. By the scarlet twice dyed, which is of flame colour, is signified anagogy, which raises to heaven where the fiery Zion becomes a furnace. By the purple is designated tropology, which, treating of morals, leads to love. These are the four wheels of Ezekiel the four wings of the two cherubim the four
; ;
* Prologus in Expositionem
fol., vol. xvi. init.)
Omnium Epp. D.
+ Hisioria
Prologus
in
i.
174
rivers of Paradise
the four
winds."*
archs,
New
Testament contains
Here he represents the three patriand Jacob, as the three cardinal virtues. Jacob also stands for Christ, whose twelve apostles are, as it were, his twelve spiritual sons. As Jacob went down to Egypt, so Christ descended to the earth ; and as the exodus of the Israelites from Egypt brought ruin upon the land, so shall the world
similar artificial exposition.!
Abraham,
be destroyed when the saints leave it. In the prologue to Paul's epistles, i a parallel is drawn between the Apostle and Benjamin in several particulars. Albert, surnamed the Great, was a DomiAlbert (tl280.)
nican, and
for
or archbishop of Ratisbon.
His
the
Lamentations of Jeremiah, Baruch, the twelve minor prophets, a postilla on the four gospels, and a commentary on the Apocalypse.
He was
and finding mystical, moral, allegorical senses in every part of He scarcely deserves the name of an interpreter. the Bible. Bonaventura was a Tuscan by birth, Bonaventura (tl274.) and was made both a cardinal and bishop of Alba. He is called the Seraphic Doctor. His exegetical works are numerous, comprising discourses on the Hexaemeron or six days' work, an exposition of the Psalter, of Ecclesiastes, the Lamentations of Jeremiah, Wisdom, &c., and the four gospels. In the Old Testament his expositions are worthless. Instead of meeting with an investigation of the true sense, we find philosophical subtilties mixed with mystic contemplations. He follows the four usual senses, of which he supposes the four feet of the table mentioned In some places he enuin the 23d Psalm to be emblematical.
^. e.
i.
p. 2.
+ At
the
commencement
of vol. Gth.
vol.
'
nONAVENTURA
NICOLAUS DE LYRA.
175
In the gospels, he appears to much greater advantage. Here he endeavours to explain Scripture by comparing it with itself. The extracts from the Fathers are digested into a continuous
commentary, and there are no scholastic digressions. It is the best specimen of exegesis belonging to the century in which he lived, and unique as a production proceeding from any of the scholastic or mystic divines. That his method in the Old and
New Testaments
should
differ so
widely
is
somewhat remarkable,
less
he was of Jewish extraction. His learning was extraordinary at the time he lived. He was acquainted with the Hebrew language, a circumstance so rare as to make him the wonder of his contempoIt is generally believed that
Normandy.
raries
and of
posterity.
Lyra will ever hold a distinguished place as an we consider the times in which he flourished, or the character of his exegesis. That Luther and the other Reformers were indebted to him is well known from the verse,
85 books.
expositor, whether
Si Lyra non lyrasset Lutherus non saltasset.
His method of interpretation may be learned from the several In the first, he mentions
and alludes
to the verse,
;
From
the
proved.
But
in the
literal sense,
and seems to rest little on any other. " All of " presuppose the literal sense as the foundation.
is
As
likely to
fall,
so
must
be reckoned unbecoming and unsuitable. Those, therefore, who wish to make proficiency in the study of the sacred Scriptures, must begin with the literal sense ; especially because from it alone any argument can be brought to prove or declare what is doubtful
It
must be observed
17G
literal
much obscured by
traditionally
recommended and
said
they
may have
many
literal
but sparingly, and have so multiplied the mystical senses Proposing, therefore, to as nearly to intercept and choke it. avoid these and similar practices, I intend, with God's assistance, to insist upon the literal sense, and to insert occasionally a very
I shall do so, however, but selfew brief mystical expositions. dom." * Here he spoke as plainly perhaps, in favour of the grammatical sense, as the ignorant prejudices of the age would allow. It is probable that he looked upon the mystical sense as a moral
a sense
properly so called.
But he deemed
it
phrases, lest he should offend the notions of the age, and draw
down
ecclesiastical
its
matter in
correct
vengeance on his head. That he saw the and clear view is hardly credible ; but that
its
true bearing
is
highly probable.
literal sense,
Be-
am
Hebrew
or Latin language,
as to prevent
me from
failing in
nation,
settled
by holy Scripture or the authority of the church. All besides must be taken as spoken scholastically and by way of exercise; for which reason I submit all I have said and am to say, to the correction of our holy mother the church." f
*
literalem
tanquam fundanientuni.
;
Unde
sicxit seili-
a sensu literali repiitanda est indeceiis et inepta, vel saltern minus decens, et minus apta et ideo volentibus proficere in studio sacrae Scriptura;, necessarium est ineipere a sensu literali; tum maxime quum ex solo sensu literali, et non ex mystico possit argumentum fieri ad probationem vel declarationem alicujus dubii Sciendum est etiam, quod sensus literalis multum est obumbratus, propter modnm exponendi communiter traditum ab aliis qui licet multa bona dixerint, tanien parum tetigerunt literalem sensum, et sensus mysticos in tantum multiplicaverunt, quod sen; ;
sensum
ere
;
Ha;c igitur et similia vitare proponens, cum Dei adjutorio intendo circa literalem insistore, et paucas valde et breves expositiones mysticas aliqiiando interponlicet raro.
vol.
i.
in six parts or
quod
nihil
nisi
quantum ad
ecclesise
NICOLAUS DE LYRA.
177
In the third prologue, he states most justly, according to tlie meaning he intended, that the Scriptures have not a fourfold sense in every passage. Sometimes they have the literal sense only,
Again, they have have not a literal sense. both a literal and mystical sense ; as when Abraham is said in In his Genesis to have had two sons (see Gal. iv. 21, &c.)
at other times they
postillse
in the
of
New, Augustine and Thomas Aquinas. The latter much less value than the former, chiefly because he was
He
comments on the
is
text of
On
the
Hebrew
in illustrating the
New
by means of Jewish
culate the effects of
subsequent age.
De Lyra's method of exposition upon the He assisted to prepare the way for a better
The
the
fifteenth century is
marked by the
revival of learning
and
dawn of a
better day.
The
After having been long neglected, the Greek and Latin classics were sought for and read again. Even in the fourteenth century Italy shewed
the original languages instead of the Latin version.
favourable
symptoms of returning
taste.
From
thence
fell
it
spread
When
under the
Turkish yoke, a number of learned Greeks fled to the west of Europe, where they diffused a taste for ancient literature. The most conspicuous of these scholars were Theodore Gaza, George
of Trebizond,
men
The
desire of
knowledge, which they excited and fostered in various countries, led to the study of the Greek Testament. Thus Providence
prepared the
way
for
dicta
pro^jter
quod omnia
dicta et dicenda
ccclesJEe."
Luther, in his
ranum
tur Iiistoriam,
" Ego Lyi. 9, thus speaks of De Lyra pono quod ubique diligenter retinet et persequiqjianquam auctoritate patrum so vinci patitur, et nonnunquam coram
Commentary on Genesis
:
oxemplo
ad incptas
allegoriai-'."
178
The
invention of printing
zeal of the Jews,
by the
issued,
of the
Hebrew language
He was chancellor of the University of and a leader in the council of Constance against Huss and Jerome. A devoted and superstitious advocate of the Romish church, ignorant of all that contributes to the right interpretation of Scripture, cannot be expected to promote its enlightened study. His propositiones, de sensu literali Sacrce
ecclesiastic of his day.
Paris,
day a bigoted attachment to the decrees of councils and the decisions of the church. In his first proposition he says, " The literal sense of holy Scripture is always true;"* but
dices of the
in the third, the
statement
literal
is
of no use.
" The
sense of Scripture
Tractatus super Cantica Canticorum, containing devout mediHis Monotessaron, an attempted continuation of Augustine's book de consensu Evangelistarum,
tations addressed to Christ.
is
of
little
use.
John Wessel, styled "lux mundi," was born at Groningen. In expounding some parts of the New Testament he shewed his determination to abide by the plain
John
?re5se/ (+1489.)
As
Jolin
Huss (+1414.)
John Huss,
semper
works,
viz.
* Sensus
f Sensus
ct
gubernata (Ictenniuavit,
ad
cujiislibet
eiii
Vorftanyer
Hamburg., 1834,
JOHN HUSS
the Catholic epistles,
LAURENTIUS VALLA.
first
179
first
and the
His commentary on the gospels is chiefly a compilation in the gloss form, taken from a series of the Latin fathers. That on the epistles, is not so much a compilaas the product of his
tion,
own mind.
and moral
Luther* cha-
him
as
'*
vir in
But his opposition to the tradition of the Romish church did more for the cause of truth than these few specimens of interpretation. but Huss Wycliff'e indeed had gone before nobly dared to follow. Both saw the necessity of adhering to the grammatical or literal sense, apart from the manifold senses
ter et gravis."
;
by which the church proved whatever she wished. Pauliis Burgensis (tl435.) Paulus de Sancta Maria, or as he is more commonly called Burgensis, was by birth a Jew. The
marks his country and the place of which he was bishop (Burgos.) In a somewhat polemic spirit he wrote additions to the postils of Nicolaus de Lyra. He detected and refuted various errors in the postils. De Lyra had chiefly occupied himself with the literal sense and Paulus consequently thought, that he had not attached sufficient importance to the other three. He blamed Nicolaus also for opposing in some cases
epithet Burgensis
;
his
own
The
chief
" The letter killeth, but the spirit giveth life." This was the great motto of the mystics ; but they misunderstood its meaning. Matthias Doring, a Franciscan monk, undertook a defence of Nicolaus against Paulus Burgensis, called, replicce defensives advers. Paulum Burg., in which he styles the additions of the latter, corruptorium. The defence contains nothing worthy of
text insisted on
by Paulus
is
2 Cor.
iii.
6,
special notice.
Laurentius Valla (tl465.) Laurentius Valla, descended from a noble Roman family, and a canon in the Lateran church
* In
tlie
appendix to an edition of
IIuss" Lettei's,
published in 1537.
After stating three reasons for commending de Lyra's postilla, he mentions three defects: " Sunt tamcn alia tria quibus videtur saltern in aliquibus locis non sufTieerp.
Primum, quod expositioncs Sanctorum in pluribus locis videtur postponerc propriie exposition! Secundum, quod in litera Hebraica, ad quam pluries recurrit,
non videtur
sufficienter eruditiis
secundo prologo, inter doctores Hebraicos maxime inducit llabbi Salomonem, qui incujus ter cos rationabilius ad declarationem sensus litei-alis, ut asserit. sit locutus oppositum est manifestum inter Hebrseos," &c.
:
180
at
century.
Rome, was by far the best Biblical interpreter of the fifteenth As a philologist, he applied the learning which began
By this he did important His " annotations" on the New Testament, first edited by Erasmus, are grammatical, not alleThey are brief, sententious, and appropriate, relating gorical. to the signification and construction of words more than to the connected sense of paragraphs, and the sequence of the reasoning. He saw clearly the mischief which philosophy had introduced
to prevail, to the sacred Scriptures.
it
the
the
Romish
creed,
and
clearly
Nor
did he
fail to
New Testament, in order might be compared with the inspired word, and These sentiments were very uncommon corrected accordingly. in the fifteenth century. It required no little courage and mental
knowing the
all
that
versions
independence to give full expression to them, in the face of a dominant church with her bigoted ecclesiastics. The peculiarity As far of his annotations is their hare, grammatical character. as can be gathered from them, the holy truths seem to have had little influence upon his mind. No interest is evinced in the theoValla was a mere critic logical contents of the New Testament. and grammarian, occupying himself more with words than things
spiritual doc-
Yet
his labours
benefit,
and
The minds
of
men had
he turned them again to it knowledge. James Faber Stapuleiisis (tl537.) James Faber Stapulensis (or according to his French name, le Fevre d' Etaples) was a
letter
;
learned
tury.
Frenchman
at the
commencement
He
commentary on the
New
Testament.
we
Holy
interpretation.
is sufficient.
and guide
I
will say,
181
God.
may
believe
eternal hfe does not set forth the g-ospel to be understood, but
believed, since
it
contains
many
Come now,
since the
Lord
should
we not
to
aspire to the
understanding of
it
Why
not ?
We
ought
do so however in
such a manner, as that a proneness to believe should have the first place, and understanding the next ; for he who believes nothing
except what he understands, does not yet believe well and sufficiently We have therefore laboured industriously in preparing a
new commentary on
as
it
were
from ignorance, in dependence upon that grace alone which we Where we have been left to ourselves, have expected of God. What is our own we w'e have inserted something of our own. acknowledge to be of no great value what is not our own, we gratefully owe to God. We have not followed other men's labours,
;
we might be more dependent on God."* Faber was not wedded to the authority of his predecessors. He followed his own independent judgment. Erasmus praises his zeal in the restoration of useful learning, and his various erudition which was of no common order, f In consequence, however, of the great freedom with which he expresses himself respecting the pillars of the church, many found fault with him and even Erasthat in our poverty
;
At
Dei enltum
Non
credendum cum pleraque contineat et hsec non pauea, quse transcendunt intelligentiae non modo nostrae, sed et omnis (ut arbitror) creatw, &c. Sed age, cum Dominus jubeat ut dictum est, evangelic credere, non autem intelligere aspirandum ne erit ad ipsum intelligendum ? Quidni ? sed ita tamen ut credulitas priores partes obtineat intelligentia posteriores nam qui non credit, nisi Idcirco operam navavimus quod intelligit, nondum bene ac sufficienter credit.
. . . ;
:
quandam
tiam secuti
solum eam quam a Deo expcctavimus graquod nosnonnihil admiscuimus trum fatemur et nequaquam magnifaciendum quod autem tale non est, Deo acceptum referimus. Neque aliorum laboribus incubuimus, ut inopes magis a Deo penderemus."
veluti
;
purgationem
eflficerent
Praefat. in
f
cap.
Annotatt. in ep. ad
Kom.
182
Erasmus frequently work on the New Testament, pointing out and philological defects. Yet with all its
those of the church.
in their application. It
in
it
numerous
it
critical,
faults
contains right
made
was put into the index of prohibited books vmder the pontificate of Clement 8th. Desiderius Erasmus (tl536.) The name of Erasmus is so well known, that it is altogether superfluous to dwell upon the
events of his
of such
stantial
life,
By
the exertions
men
as Valla
and
Le
Fevre,
who
and councils, the study of the word had revived. What they began, the exegetical works of Erasmus developed and completed. His paraphrases and annotations on the books of the New Testament, form a prominent era in the history of Biblical interpretation. The method pursued in them far surpasses any that preceded. Here a judicious use of the older writings contributed to the union of philological and theological interpretation. The grammatical annotations of Valla are exchanged for notes less arid and jejune, in which the savour of theology is at least seen, though still in defective measure. A knowledge of the Greek language unequalled by that of any contemj^orary except Budseus, a remarkable calmness of inquiry, an acute apprehension and sound judgment, and a wide range of learning,
fathers
him a conspicuous place among the learned men name in everlasting remembrance. His exegesis was in a great degree the guide of the Reformers, who, enlightened by the Spirit of God, had the good sense to
unite to assign
perceive
its
its
legitimate consequences.
profundity,
and the deep-rooted fervour of simple piety, to the last of which we mainly attribute the defects of his theological creed. The general principles of interpretation which he adopted, may be gathered from his Annotations to the New Testament, and the
various prefaces to his Paraphrases.
It
may be
was
far
fuisse locutum."
ep. aJ
Hebr. cap.
2.
DEaiDERlUS ERASMUS.
face to the paraphrase
183
He
approves of
languages, and
mits there
its free
circulation
among
Even
the
although he ad-
some reason
for
Song from
the unlearned.
He
should
had said
all
that
is
sufficient,
or
Of
Upon
fell.
In
to
this
ing truth.
He opened his eyes to the fallibility of the sources which a slavish attachment had for ages been given, and allowed his strong intellect to put forth independent decisions upon the meaning of the written word. " Should I dissent from Thomas (Aquinas) alone, I might seem too severe and unjust towards him. But now, I dissent, not seldom, from Ambrose, Jerome, Augustine, though with becoming respect, and I am even more candid towards Thomas than is pleasing to many good and learned men. Yet I do not think I owe the same reverence to all the Hugos and the de Lyras, although I owe something to Nicolaus." * We need not refer to the keen satire which he occasionally uttered against his contemporaries, wedded as they were to a traditional faith, and opposed to every attempt to explain the Bible on surer and better principles. Such were the Dominicans, Franciscans, and Augustinians, who had their favourite masters, from whom they could allow of no deviation. In reference to these he thus speaks. " He who is in pursuit of truth should be addicted to the authority of no
* Si a solo
et
man
nor
is it
right to attribute
Thoma
dissentirem, videri
possum
in ilium iniquior.
Nunc
et
Ambrosio,
ab Hieronymo et ab Augustino non raro dissontio, sed reverenter, in Thomam it lam candidior quam ut multis bonis et eruditis viris gratum sit; sed hanc reverentiani non opinor me debere Ilugonibus aut Lyranis omnibus, etiauisi Lyrano nonnihil
debemus.
Dedication to the Parapluuse ou James (Opera, Lugd. Bat. 17UG, 10 vols, 1115.
184
to
any individuals what they do not ask themselves, and what if they should ask, ought to be all the more refused." * Erasmus did not believe in the infallibility of the pope or the church, although he speaks timidly on these points.f As might have been expected from the preceding sentiments, he adopted the literal method of interpretation. It was his great object to ascertain what the words of the Spirit were designed to express, without pursuing the far-fetched senses among which the schoolmen and mystics loved to lose themselves. He was a decided opponent of allegorising, as will be manifest from the following quotations. " The ancient writers, in explaining allegories, partly differ,
and partly proceed in such a manner as appears to be sometimes " I have touched upon allegories but sparingly, ludicrous." t
and not farther than I judged to be sufficient ; although I see that some of the ancients diligently followed them even to a superstitious excess."
||
as blameable.
many
more than one transaction. He thinks that many passages, besides those which Scripture itself expressly authorises to be acBut he cepted in a twofold manner, may be similarly treated. had not a right perception of the limit, beyond which, spiritual
interpretation
is
censurable.
We
word
itself.
If this
is
metamorphosed into
* " Nullius auctoritati debet esse addictus qui veritatis agit negotiuni, neque pai" est,
cuiquam liominum tiibuere quod neque ipsi sibi postulant, minus esset tribuendum," Annotatt. in Luc. ii. 86 1 Tim. i.
lioc
;
ct, si postiilareut,
tanto
7. v. 7.
vii.
30; 2 Cor.
x.
in allegoriis explieandis,
sic
agant, ut
vii,
at the
fuisse dili-
quam
satis esse
End
of Dedication to
vii.
p. d'J5.
DKSIDERIUS
the alleg-orical.
It is true,
ERA!=ii\nr3.
185
may promote
They
and impress religious truth on the mind but they ought never to be put forward as divinely intended.
edification
as
an opponent of
moderate use, he
its
who
thought to exhaust
its
entire significancy.
" Let there be a pious curiosity and a curious piety ; but let there be no rashness, or precipitate and headstrong persuasion of the interpreter's own knowledge. What you read and understand, embrace with the firmest faith. Banish frivolous or impiously
curious questions, should they chance to be presented to the mind.
is
above
us.
Above all, guard against attempting to turn Scripture aside to your own desires and resolves. Rather let your own opinions and
manner of
life
be regulated according to
its
standard." *
may
not
commend
" That divine Spirit who guided the minds of the apostles, suffered them to be ignorant of some things, and ocThis casionally to slip or make mistakes in judgment or feeling. error, so far from being a disadvantage to the gospel, has been even converted by the Spirit into a support of our faith. Christ alone was styled the truth; he alone was free But should it be thought that the from all error authority of all Scripture is entirely weakened by a discovery of the slightest error in it, it is at least more than probable, that among all the copies which the Catholic church now uses, there is none so perfect as to be free from a few mistakes, tiie result of
many.
accident or design."!
* Ailsit quidem
jVia oiiriositas et
prwceps
Fi
;
et
i-
Quod
. .
legis et iutelligis,
si
summa
fide coniplectere.
Die
qiice
supra nos,
nihil
ad nos.
Sed
illud in primis
:
ad
sed ad hujus regulam potius tuas tuaquc decreta detorquere opiniones ac vitie rationem attenipera. Pref, to Paraphr. on Gospels, vol. vii. *|- Spii-itus ille divinus mentiinn apostolicaruui moderator passus est suos iguorare
tiias cupiditates,
A a
18G
Of the obscurities of Scripture we find him speaking in such terms as these. " Christ spoke some things in such a way as to shew that he did not wish them to be understood at the time ; of
which nature are Luke xxii. 36 John ii. 19. Besides, in that discourse in which he predicts the destruction of Jerusalem, the end of this world, and the afflictions that were about to befal the apostles, Jesus so mixes and adapts his discourse, that he appears to me to have designed it to be obscure not only to the apostles, but also to us. Again, there are some places in my opinion in;
is
be forgiven the passage concerning the Father alone knows, and which even the Son
last day,
is
in our commentaries, we may without danger give the different sentiments of different expositors." *
The
mode
of
more
scriptural
in
some instances
All of
them adopted the grammatical or literal system, discarding the numerous senses which antiquity and the church had sanctioned and all of them cast a welcome light upon the Word of God, which had been long obscured by the traditions of men. Their gigantic minds and extensive learning grasped the system of truth
intellect
From
qucedam, et labi errareque alicubi, judicio sive affectu, non solum nullo incommodo
evaiigelii, sed
vertit in
adjiimentum nostra;
fidel
ille cai'uit
omni errore
si
Quod
si
usquam
cujus,
insit,
certe
plusquam probabile
est, in
tur eeclesia Catholica nullum esse tarn emendatum cui non vel casus vel studium
mendi nonnihil adspersorit. Annotatt. in Mattli. ii. G, vol. vi. p. 12. * Cln-istus quaedam ita locutus est, ut tum quimi diceret, intelligi noluerit, quod genus est illud (quoting Luke xxii. 8G John ii. 19.) Porro in eo sermone quo praedicit
;
excidium urbis
lIierosol^Y"iitan8e,
afflictioiies
sermonem
sed nobis etiam obscurus esse voluisse. Sunt rursus loca qusedam
plicabilia,
mea
sententia in ex:
q\torum est de peccato in Spiritum Sanctum nunquam remittendo de die supremo quem solus Pater novit, etiam filio incognitum. Hie in commentariis licet,
rc-ferre scntentias
vii.
absque periculo,
the Gospels, vol.
diversorum diversas.
Dedication of Paraphr. on
187
much
judgment or
sobriety allow.
tained
its
where
undue attachment
of the faculties.
cramped the
free exercise
But when we
weak judgment, a
we
may
method
of exposition, devoid of
magnify Scripture and promote edification. Divine truth must Scripture is dishonoured by never be sacrificed to mystic folly. the praises and practices of its ignorant expounders.
Having thus
briefly
its
and cheerless. In the fifth and sixth centuries in the seventh, it continued to delearning had rapidly sunk crease. Theological knowledge calling forth independent thought and scientific investigation stagnated amid the increasing barbarity The great characteristic of eight hundred years of the times. is the absence of free examination, and a slavish dependence on preceding writers. Deference to names and authorities, which be;
comes greater and more blind in proportion as ignorance prevails, cannot be more vividly exemplified than in the ages through which we have travelled. Independent mental activity in theology Compilation took the place of historicowas exceedingly rare. philological interpretation, and became the fashion of the times. A growing submission to tradition held the minds of men in bondage ; and as the church rose to the height of her supremacy, less desire was manifested to break the yoke. Whatever symptoms of independent intellect appeared, were chiefly caused by polemics but from disputes on points of trivial moment little fruit resulted. Thus, in the seventh century, the monothelite controversy in the Eastern church called forth numerous writings. The eighth century was also productive of some literature in the
;
188
The ninth witnessed in the West two contemporaneous controversies, the one respecting the Lord's
discussions respecting images.
supper; the other, the Augustinian doctrine oi jiredestination. The former originated with Paschasius Radbert, a. d. 831, in consequence of a treatise written for his scholar Placidius, and stirred
up ilatramnus, Johannes Scotus, Ratherius of Verona, Herigar, and Gerbert. The latter, begun by the monk Gottschalk, was continued by Rhaban Maurus, Prudentius of Troyes, Ratramnus, Servatus Lupus, Johannes Scotus, Florus of Lyons, Hincmar,
Amulo, Pardulus, Remigius, and others. But a controversy, more important in its consequences, respected the procession of the Holy Ghost. Li it lay the germ of that diflFerence between the two great parts of the church, which finally issued in their complete separation. It had begun so early as the end of the fourth century, from which time the points of difference gradually increased, until it became manifest that the widening breach could
still
not be healed.
Michael Cerularius, patriarch of Constantinople. These discontinued as they Mere for a considerable period, gave
rise to a vast
number of
li-
without effecting
much
positive
good
in
The
Berengarian controversy, about the period of the schism, excited although it was great attention, and led to important results nothing more than a continuation or renewal of that which began with Radbert. The zeal of the church ran in opposition to Berengarius and his followers the absurd doctrine of transubstantiation acquired the ascendancy and the Bible was virtually impugned by the aid of dialectics.* These disputes brought into the field a number of writers, but no genius or extensive erudition. They roused for a time the energies of various ecclesiastics, without advancing the true knowledge of the Bible. The temper in which they were managed, the appeals to tradition, the ignorance of philology, and the substitution of the Latin version for the original, combined to preclude a cooperating and comprehensive influence for the progres; ; ;
sion of sound theology. Trifling distinctions were insisted on where the Bible is silent in regard to them ; and violent declamation took the place of good argument. If, however, they did
* See Ncaiidcr's
AUgcm.
Gcsclikhte,
Band
iv.
112-640.
180
least,
not serve to promote the progress of theology, they shewed at that the human mind was not wholly sunk in barbarism.
Some
were
though they
which soon covered it with an impenetrable incrustation. The merits of Charlemagne as a patron of literature render his name more conspicuous than the vast political power he possessed. It is well known, that he established or restored schools which preserved the little learning before existing, and exerted a
beneficial influence in dispelling the gross ignorance of the people.
literati
of the
day, whose names shed a lustre around the imperial palace with
Italy,
The
was
as untiring, as
was
He
cause of education.
issued to
When
he saw by their
letters that
they were
he
them a
might be better
fitted to
teries of Scripture.
even took great pains in correcting with his own hand the text of the Holy Bible which had been greatly corrupted thus setting an example of Biblical study to the spi;
He
at the same time facilitating their path. The cathedral and conventual academies which he established, produced visil)le effects under his successors Louis the Debonair, Lothaire, and Charles the Bald. They were superintended by the most learned men of the day, who had still some zeal for sacred literature, and who sometimes founded libraries in connexion with the institutions over which they presided. Here theological science found an abode. Here we can trace a line of ecclesiastics the most conTo the spicuous which the history of their time has preserved.
ritual,
and
we
find attached
such
men
as
whose labours were geneHoly Scriptures. These, and others that might be mentioned, must ever be associated with the reign of Charlemagne and his successors, upon which they
Otfrid,
rally directed to the exposition of the
shed rays of light that pierce but faintly the surrounding gloom. In the eleventh and twelfth centuries, whilst Italy and England were sunk in the lowest barbarism, Spain was the abode ot
190
several learned
Jews engaged
Old Testament.
When
Africa,
Abraham were
The names of R. Jona Ben Ginnach, Aben Esra, David Kimchi, and Moses Maimonides, are illustrious in the annals of Jewish literature. R. Jona was a physician eminently skilled in grammatical lore. Aben Esra was called tlie wise by way of eminence. He commented on the entire Old Testament with much learning and judgment, so
zeal in illustrating their Scriptures.
Simon assigns him the first place among Hebrew commenKimchi was the author of several books on Hebrew grammar, and of annotations on Scripture. The fame of Maithat
tators.
monides stands so high among the Jews, that he is reckoned the next to Moses their lawgiver. His great work, the " Teacher of the perplexed," is a sort of introduction to the interpretation of
the
Hebrew
Scriptures.
Amid
men who
silently
endeavoured to unfold
the meaning of the law and the prophets, and to facilitate the
But
presented
by the
scholastic divines,
who The
the
Nominalists
and Realists,
at
first
purely metaphysical, soon took a theological direction, each party charging the other with error, from the supposed bearing
of their logical opinions on the nature of theological belief.
system as metaphysics detected and of consolidating It is true, that their design the whole into one compact mass. was merely to confirm by philosophy the positions found in the
fathers
;
contents.
The
much
acuteness.
with the doctrines of revelation, tended to retard the progress of An undue influence was assigned to dialectrue investigation.
191
By
Hence
Sum;
maries of doctrine were compiled from the fathers, and then sys-
by the
but
itself
was pushed
aside from
its legiti-
mate
left no system, but merely separate and subtle arguments on particular points of religion. He was followed by Abelard, Peter Lombard, and Thomas Aquinas, the
But the
disputations of
no place
for, in
was gradually forgotten. In consequence of the decline of scholasticism and its neglect of the letter of Scripture,
ing, the Bible
who
set themselves to
dance of theological
themselves, t
terpretation.
subtilties
the
a mystic sense.
But they discarded the literal, and had recourse to Hence they contributed nothing to Biblical inScriptural Hermeneutics were equally unknown by
N either exhibited
acquaintance with
skill is required.
Doubtless there are to be found in the writings of the schoolmen specimens of the subtlest reasoning, and a logical method often
desirable in the development of doctrines
in
;
but in them
we look
is still
crees of councils.
The
and the Bible itself in its sole supremacy recedes from our view, amid the arid speculations to which theology was linked
apparent
;
by the presiding
spirits of
the day.
It is only in
phenomenon
of the mediaeval age, we mean that of mental activity. In this they form a remarkable contrast to the dull and sluggish dependence
* Other schoolmen were Rosceiin, Duns Scotus, William Ockham, William of Champeaux, and Hales. For a full and able account of the scholastic philosophy, I must refer the reader to Tennemann's Manual of Philosophy, translated by Johnson
;
and to the Life of Thomas Aquinas, and View of the Scholastic Philosophy, published in the Encyclopaedia Metropolitana, by Dr. Hampden of Oxford. t Among the mystics we find Bernhard of Clairvaux, Hugo de St. Victor, Bonaventura, Gerson, Tauler, and Thomas a Kempis.
192
which marked a number of centuries. It is somewhat cheering to observe symptoms of mental sagacity, although they were indicative of little positive good. A line of spirits worked contemporaneously in the field of knowledge; and although their speculations were frequently trifling and tedious, they imparted a form to theology which it had not before attained. As we survey the
later
may
middle ages, from the twelfth to the sixteenth century, we men conspicuous according to the stanin Italy
men
pendent minds began here and there to question the unlimited authority hitherto attached to the holy fathers a few understood
;
Among these Wyclifle and Huss, to whom may be added Laurentius Valla, stand preeminent. Others expressed
themselves more timidly,
lest
to
Romish
As we approach
human mind
are
the Scriptures
and once more exposed to the eager curiosity and awakening attention of men. Forthwith the immortal Luther casts off" the fetters of a church notoriously corrupt, emboldens by his powerful example other reformers, who simultaneously perceive the truth in Jesus, and arouses a spirit which flies through all ranks of society, till it
drawn
takes its unalterable stand upon the memorable protest, the starting-point of modern Protestantism.
* llallam's Introduction to the Literature of
Europe
in
p. Ifi.
193
CHAPTER
VII.
SYSTEMS OF INTERPRETATION.
The
moral interpretation
is
its
of Logic and
Metaphysics in the University of Konigsberg. Instead of selecting the objectionable parts of revelation, and disposing of them as accommodations to current prejudices, he endeavoured to bring
peculiar constructions and senses.*
by imposing upon them Such a combination was The effected by means of the so-called moral interpretation. philosophy of Kant led to the renouncement of objective know-
them
into
harmony with
his philosophy
its
how
in
this
prepared the
way
The moral interpretation consists educing from the sacred Scriptures such ideas alone as are conformable to the pure principles of practical morality implanted
Hegel, and Schleiermacher.
the bosoms of men.
in
perfect notions
with
whom
all is perfect.
The
literal
exposition
thought to
ideas, more suited advancement of morality, are attached to the words of inspiration, although violence is thus done to the historical and literal sense. The only value and object of the Bible is to introduce, illustrate, and confirm the religion of reason, which is supposed to be alone true, and sufficient. Thus a system of philosophy exercises an undue influence on the exegesis of Scripture, moulding and fashioning it in a peculiar manner. The following extracts will serve to shew what view the crito the
tical
God
* "
Wegschekhr.
Bb
194
" Pure
sal church,
because
it is
man
founded only on facts, can diffuse its than the accounts which refer to the capacity of judging of its credibility can reach, limited as they must be by circumstances
*
" We have remarked, that whether or no a church wants the most important mark of its truth, viz. that of a legitimate claim to universality when it establishes itself upon a faith in revelation, which faith, as being historical, is susceptible of no universal convincing communication of itself, though spread far and wide by writing, and guaranteed to the latest posterity ; it is notwithstanding necessary on account of the natural wants of all men, who ever desire for the highest ideas and grounds of reason something perceptible by the senses, some confirmation from experience ; it is necessary, I say, to make use of some historicoecclesiastical faith from among those already existing. But in order to connect with such an empiric faith, which
faith,
chance apparently has played into our hands, the basis of a moral it is necessary that the revelation which has come into our
hands should receive a particular interpretation, i. e. a uniform explanation in such a sense as shall coincide with the general practical rules of the pure religion of reason. For that which is theoretic in the faith of a church, cannot interest us in a moral
view, unless
it
prompt
human
duties as if
they were divine commands (this being the essence of all reliThis interpretation may often appear to ourselves to be gion.) and it may often forced, as far as regards the text of revelation be really so and yet, if it be only possible for the text to admit of it, it must be preferred to such a literal interpretation as either
; ;
" The
thing to
make men better, is purely indifferent, and may be of as we please. posed The moral amendment of mankind is the proper object of
* Die Rengion innerhalb der Grcnzcn
flago.
tier
the
Au-
endeavoured to give a closer and more accurate version of the passages than that furnished by this talented advocate.
+ Do.
195
Scriptural exegesis."
New
" That which alone can make a M'orld the object of a divine and be the end of its creation is, mankind (intelligent agents generally) in his entire moral completeness. This man,
decree,
The idea of is in him from eternity.* such an one emanates from God's own essence, and so far he is no created thing but his only begotten son the word (the fiat)
the only beloved of God,
' '
by which all other things are, and without which nothing exists that was made.' For his sake, i. e. for the sake of rational beings
in the M'orld as far as they
moral destiny,
He is the brightness of has loved the world,' and only through him, and by adopting his sentiments, can we hope to be
all
In him
God
'
duty of
i,
all
men to
moral perfection,
entire purity, to to us
e.
w hich
is
presented
by reason
its
for imitation,
may
give power.
But because we
it
has
taken up
abode
in
men
how human
is
reception
to us
it
come down
may
ourselves a divine-minded
man
though holy himself and therefore exempt from them, with the view of promoting the best interests of the world."! " Although the renewed man physically considered (according to his empiric character as a being of sense), is just the same culpable person as before, and must, as such, be condemned by an ethic court of justice and consequently by his own conscience, yet he is in his new character, in the eye of a divine judge with v\ hom such a character comes in room of defective deeds, to be looked upon as morally another ; and this new disposition does
*Do.
p. IGl.
+ Pp.
196
SYSTEMS OF INTERPRETATION.
the Son of
guilt of sin,
or
God
who
makes
satisfaction as
Redeemer by
his sufferings
and
It
may
new man
continually undergoes in
life
whilst he
for all
is
dying
endured once
by the representative of mankind."* place due to such a method of exposition is pointed out by Kant himself when he refers to the example of the Greek and
The
Roman
" Rational reflecting teachers had long continued to comment and refine upon the holy Scriptures, until they brought them very
nearly to agree with the general precepts of morality." f The claims of the Kantian method to be regarded as interpretation properly so called, are virtually
abandoned
in the follow-
ing passage.
insincerity, pro-
we do
books was that intended by the authors ; but, leaving this point out of consideration, assume only the possibility of the authors
so intending."!
Thus
the text
is
it
meaning neither obvious nor natural, but supposed to conduce to the pure precepts of morahty as they appear in the philosophy of Besides, there can be no limit to the number of interKant. pretations which the words of inspiration will be forced to bear.
Ingenuity
may
it
pleases, if
it
can
have a connexion with the disbe of morality. Pasadvancement the and duty human charge of never designed were they what inculcate to are compelled sages reason pure to subjected entirely ; and the religion is teach to ;
shewn, that its interpretations
necessity of a divine revelation weakened, if not set aside.
The
pure
is
Deism
for the
was meant
to subvert Christianity.
As long
as a divine revelation exists, and is generally acknowledged, it is subjected to a forced moral exegesis ; but Kant looked forward
Do. pp. 08, 09, 100.
+ Tp. 100, lOO.
J P. ICl.
rSYCIIOLOGICO-HISTORICAL INTERPRETATION.
to a period,
197
diffused,
when the religion of reason should be universallyand the " leading-strings of holy tradition," i. e. the The system of Kant holy Scriptures, be no longer necessary. has lost its currency even in Germany, although it led to the It cannot be philosophy of Hegel, of which it is the germ. too much reprobated ; and it is presumed, that very few in this
country are careful to know, or solicitous to adopt
w'ith
it.
The
piety
it
The
daring
work
It
seemed, therefore, a
men
thus wan-
were at the expense of giving up everything supernatural in the person and life of Jesus. The psychological system is developed chiefly by Paulus and
Eichhorn, and
is
characterised
by such general
principles as these.
The
They must be viewed worthy of credit when they can be referred to probable causes and even when such causes are wanting in the New Testament history, it cannot be concluded that none existed. Now it is the province of interpretation to present what is related, in a manner as full as possible, embracing all the modifying or accompanying circumstances, such as time, place, manners, customs, preconceived opinions, and the entire range of influences within which the narrative was composed. Thus a fact, internal or external, may be separated with greater or less probability from the view of it taken by the narrator, and restored to its purity. It may be disentangled from later refinements which attached themselves to it partly as ornaments, and partly as misresolved into mythi, fictions, or legends.
as actual facts^
;
conceptions unavoidably adhering to the spiritual characteristics " This view," says Paulus, " draws us back from of the age.
the province of the unbeliever to that of psychology., without
fact,
198
SYSTEMS OF INTEHPRETATION.
is
which
ever, of
what men
call realities,
is
its
external
form
text
is
is
of
it
are wanting.
The
examined
are employed
Yet the causes of all the facts Testament are still sought within the limits of the general laws of nature, and the relations of every- day life. Historical truth and probability in the gospels, are judged by the things we see, know, and experience. The more clearly, therefore, the gospel history presents the mysterious character of an event the more obvious is the lowering of the narrative to the common circumstances of our own lives. Hence the words of Scripture must either be perverted, so as to bear another than their natural sense ; or it must be assumed, that historical truth was misunderstood by the narrators. In the latter case, shrewdness is employed to combine and supply the fragmentary glimpses Here then of the entire truth which the account still preserves. scope is allowed for introducing the greatest errors which the human mind may entertain. The system is based on the assumpnarrated in the
New
tion, that
is
contrary to reason.
It uses
is
Scripture
perious dictates,
are
accommodated and
"
will
shew John
stadia (about
they had rowed about five and twenty or thirty two hours space) they see Jesus walking about over the sea (John xxi. 1, on the bank or shore, which is higher than In a the sea) and near the ship (which kept near the shore.) " f
When
similar
way
all
to ordinary events.
and
The
sacred
penmen
who
They recorded
Ir.
facts
Commcnlar
Heidelberg, 1800,
Th.
p. 20.
+ Das Lebeu
199
own
imperfect
notions,
that miracles were such merely in the view of the narrators and
those
who
own
witnessed them.
them of
of our
subjective views it enjoins each interpreter to explain whatever way he chooses, provided he take care to shut out the direct interference of the Deity. Surely such a method It of interpretation needs only to be mentioned, to be abhorred. is essentially deistical, though its infidelity is more disguised than
them
in
that of
The
is
sure harmonise.
contrary to
modes in some meaBoth proceed on the ground, that the miraculous reason. The former employs the most arbitrary what
is
means
rational.
The
latter
endea-
vours to
make
expounding them mythically may is virtually more tenacious of the historical truth of the miraculous account, and attaches more importance to it than the latter ; although in the mythic system, the historical is neither abandoned nor lightly regarded. It forms
in order that the necessity of
be more apparent.
genius of Semler to recommend their sentiments, nor did their writings exercise any influence upon their successors in comparison with the productions of this distinguished but sceptical scholar. The Cartesian philosophy applied to theology had led
New
to the false
p.
Christlichen Glaubens.
200
SYSTEMS OF INTERPRETATION.
ancient fathers acknowledged
oixovo/jjia, it
The
cru/-
zarajSasig,
dispensatio ; although
far as to intend
may be
it
questioned
by
an adaptation of
to formal dis-
But
it
it,
mode
of
and the wise shaping of their conduct to circumstances, where no principle was involved. The fathers thought that the apostles plied the argumentum ad hominem, and became as Jews to the Jews. Hence the apostle Paul declares (1 Cor. ix. 20), " And unto the Jews I became as a Jew, that I might gain the Jews." It is certain, that Origen denies accommodation in the matter of instruction, in his commentary on John viii. 48.t It is not necessary to allude here to accommodation in the form of teaching, or to the manner in which doctrines were propounded by the apostles so as
to suit the tastes of their
their argumentation,
hearers.
We may
safely maintain,
among
the people,
suits his
of his hearers
This has been cdWeA formal accommodarequired to notice particularly what has been styled negative accommodation (John xvi. 1 2), which is included in the formal. What we are at present concerned with is, the positive, i. e. such a condescension to the erroneous opinions of the Jews, as was thought necessary or useful to procure reception for the doctrines inculcated. Instead of shocking the prejudices of men, by advancing universal, positive, absolute truth on all occasions, the inspired writers are said to have let
strong meat to babes.
tion.
Neither are
we
many current notions which they believed to be erroneous, in order to prepare the way for a purer system.^ The divine founder of Christianity came, it is alleged, to restore the
retaining
But
in
and prudently, he retained the existing elements of the Mosaic religion, sanctioning the prevailing ideas of the people though
* Nachtriige
zii
seinen Theol.
23.
15, &c.
26.
201
knowledge, as to be able to strip off the outward shell, and bring forth the kernel. Our Saviour and his apostles, though believing
to
But
was maintained by Semler and others that the time had arrived
the dross should be separated from the silver
;
when
when the
all false
might be brought forth in the state which Jesus and his apostles intended. Such are the characteristic features of the accommodation-system as held by Semler and more fully developed by his followers; a system, which has produced the most disastrous consequences in Germany. *
In conformity with
the Jews respecting
this
mode
demons and angels, the Holy Spirit, reconciliation to God by sacrifice, the person and kingdom of the Messiah, the resurrection, and the judgment, are supposed to have been retained by the Saviour and his apostles in condescension to the current belief, their own teachings being annexed and adapted
to them.
The system
is
according to which,
the chief
business of an interpreter
and the phrases descriptive of the views entertained by the Jews and the contemporaries of the apostles, regarding natural objects, the causes and grounds of things, angels, &c., and to take them as guides in the
is
exegesis of the
*
New
Testament. f
it
The
W.
The
principal advocates of
are,
Behn,
Vo-
Van Hemert,
" In rebus
lis
quarumque
s.
hominum quorum
mores
n\imque in quibus
illi
omnium eam
illo
conditioncni cognitam sibi reddat, quam scriptor quisque, ejusque lectorex ipso tempore oculis suis usurparunt, quo liber ejus est exaratus. Multo magis
iis
vero in
rebus, quffi
in co ipsi erit
elaborandum, ut
omniimi quas
est,
accepit,
quemque scripsit, eorMJn^!<e quibus desHnaiiis notiones his de rebus conceptas inquirat. Quod ubi factum fuerit tum has istonim hominum notiones ita animo debet implecti, ut omnem quasi eorum personam indr.at, et quBnam ipsis haec scribentibus aut legentibus idew necessario debuerint obversari,
obliviseatur et in ejus potius qui librum
diligenter cogitet."
Keil's
C C
'iO'i
SYSTEMS OF INTERPRETATfOS".
manner which the holy doctrines of Christianity ought to be understood. The historical interpreter who admits with Semler the positive accommodation, becomes a most dangerous expositor. The idea broadly propounded by this distinguished theologian of Halle was eagerly caught by many of his countrymen, who insisted upon it with greater earnestness and copiousness than their leader. Hence even the proper, primary meaning of historical interpretation, viz. that which makes it synonymous with the grammatical,* began to be forgotten. Those who make a distinction between them, as Bretschneider and others, attach too much consequence to historical investigation, giving it a direct and primary They make it rather than an iiidirect and subsidiary influence. the judge and guide instead of an inferior auxiliary in discovering the meaning. They exalt it so as to include positive accommodation, and occasionally fabricate it in the mould of such a principle. Thus accommodation becomes a prominent feature of historical interpretation.f
It is unnecessary to go into the farther details of such a system. Happily, to most English theologians, it appears at once in its
odious colours. Kor is it apposite at present to inquire, whether and how far, the argumentum ad hominem was employed by Christ and the apostles ; or in other words, whether the New Testament presents passages, in which the argumentation is conducted upon the basis of certain acknowledged principles, even though they may be erroneous in themselves, rather than on their When the apostle of the Genreal nature and esseiitial truth. and that he tiles says, that, to the weak, he became as weak was made all things to all men (1 Cor. ix. 22), the meaning of his declaration is, not that he adopted an erroneous procedure in his converse with the Jews and Gentiles, or that he gave any countenance to their false opinions, but that he made every legitimate endeavour to bring cdl to salvation, while he prudently abstained from giving offence to his countrymen, or throwing a
;
Historisfh-dogmatische Auslegung des Neuen Testaments. Leipzig, 1806, 5, 6, 7. * " The litiral sense is the grammatical sense, and indeed the two terms are derivatively the
same
it is
of fact, rests upon testimony and authority." pretation, translated by Terrot, vol. i. p. 28.
-|-
to the Meletematci on John's Gospel, or a translation of it by Dr. Pye Smith, in his Discourses on the sacrifice and priesthood of Christ, 2d edition, pp. 165-172,
203
great master
enjoined and allowed. His conduct was the very reverse of a time;
The system
is
Few have
Infidelity,
ven-
how-
was so remarkable,
that
it
to
so far
has always been reckoned the embodied quintessence of absolute perfection. His doctrines again, were so simple, yet
evil,
its
upon as an extraordinary
virtue,
as
say of the
system which describes him as guilty of dissimulation ? He came to preach peace to them that were afar off, and to them that were nigh, to offer himself a sacrifice for sin, and to bring in an ever-
He was the way, the truth, and the life. he stooped to the prejudices of those by whom he was surrounded in the days of his flesh, his character was deficient in candour and honesty. If he came to promulgate eternal truth, it would have been inconsistent with his mission to lower the
lasting righteousness.
But
if
own
;
doctrines
by an adaptation of them
to
and
follies
The
On
refutes he openly reproves the Scribes and Pharisees; their erroneous opinions, silences their cavils, and charges them
the con-
God
Redeemer
in
a far
from that of the accommodation-system. They shew that he was not wont to amalgamate his doctrines with the carnal notions of the Jewish people, or to propound truth in the
cunning mode ascribed to him. Let any one read the gospels with impartiality, and then say, whether the blessed Jesus could have been guilty of so great prevarication. The principle, to which we have been adverting, is so hideous and horrifying to our ideas of the holy Redeemer, whom it degrades to the lowest rank as a moral teacher, that we cannot dwell upon it. It is unworthy
of sober attention, or formal refutation.
204
SYSTEMS OF INTEKI'HETATION.
this
accommodation, advocated by Semler and his adheNew Testament writers. If they spake as they were moved by the Holy Ghost (as the
Scripture expressly asserts), how can we impute to them connivance at error ? Enlightened by an extraordinary influence from above, their minds must have revolted from such dissimulation.
It
is
But
heavenly ambassadors.
God
is
God
of truth
and
it
is
con-
unsound opinions. But the principle in question goes to charge him with so doing ; for it assumes, that the commissioned instructors of mankind were suffered to adapt their lessons to the ignorance of a barbarous age, and thus to perpetuate, instead of removing
error.
men
to the
true
as
knowledge of God in Christ, how can it be affirmed of such were employed to propagate it, that they allowed many false
inspiration of the apostles refuses to harmonise with the ac-
The
commodation-system.
But why
writers ? tually
insist
upon the
inspiration of the
New
Testament
vir-
exegetical conduct
we condemn,
deny
inspiration.
which secures
infallibility,
and even
in several respects
But we
we
Would wise
When
and
for
among
all
nations,
liowever erroneous ?
crude and coarse ideas, it was needful to set it forth in such a manner as to overwhelm and remove them. By lowering their
standard to the ignorance of the Jewish people,
the apostles
must
would
205
ing within
Had
and influence, they could not have chosen a more direct method than that assumed by the accommodation-system. Nor is it easy
to perceive
how
vi^hich
cannot be denied to the original promulgators of our holy religion. They were fearless in the cause of their Lord, whilst
exposed to
perils
and persecutions
having forsaken
all
world-
ly prospects,
attachment to friends, country, and kindred, they hazarded their lives for the sake of a new relio-ion. But had
they been so very prudent or accommodating, they would not have jeoparded their persons, or exposed them to the rage of the Jews. Yet they honestly told the truth they boldly avowed The policy their determination to obey God rather than men. ascribed to them would have prompted a smoother course ; but
;
they chose
for,
it
not.
The
counsel of
God
sarily
We
men, apart from all idea of their inspiration, they could not have adapted the great truths of the gospel to
superstitions, for the sake
prevalent
of procuring
them a
fa-
To demand
of the records so generally received as the depository of unalterable truths was not understood for ages
;
unknown
hundred
a hint
to
demand
belief in a
moral impossibility.
Not
teachers of after times were to break the shell which the weakness of an illiterate age could not penetrate, and draw forth the
kernel from
its
place of concealment.
Tradition
itself affords
no
his apostles.
was no part of
men
to truth
through
in dark-
the
medium
of error
or to allow
them
to
walk so long
ness.
It introduces
all
206
SYSTEMS OF INTERPRETATION.
is
whose dark and dreary mantle overshadows the entire region, annihilating every thing positive, and extinguishing the dearest hopes of the Christian. It is an irrational, anti-scriptural system, whose tendency and results are highly dangerous. Jesus and his apostles, in establishing Christianity, never proceeded upon the principle of retaining national superstitions and prejudices, as the foundations or accompaniments of its holy doctrines.
It brings into revelation a universal scepticism,
fall,
&c.,
is
regarded as a mythus,
i.
e.
peculiar dress suited to the rude notions of the times in which the
The
plain the
ratives
were only the outward envelope in which doctrines and truths were enwrapped. What the mind of the vulgar could not have comprehended without simple narration, was made palpable to its sensuousness in such a form. The following account of wytJii is given by Wegscheider. " Mythos sacros intelligimus narrationes in antiquissimis monumentis instituti alicujus religiosi traditas, in quibus, ut est captus rudiorum ingeniorum, naturae quajdam supra humanse naturae fastigium positse sic inducuntur
agentes, ut
efficiant.
modo
que
in
Ejusmodi mythos, in religionibus paganorum, aeque atmonumentis Judaicae et Christianae religionis antiquissimis
iis
re ipsa reperiri, ab
historic-arum, philologicarum et
nee mentis quadam imbecillitate ducti easdera res iisdem nominibus appellare dubitant. Deinde negari nequit, menti humanae
necessariam hanc legem esse propositam, ut omnia quae in orbe
referat
mythi ad normam artis criticae atque historicae exigantur necesse etsi homines ii religionisque sensu imbuti, in iis non possunt est lion divinam providentiam, naturalibus tamen praesidiis ac causis
;
207
quodam sensu
agnosceve.
Absque
illo
autem examine
nisi
fieri
non
stitiosBB narrationes
Ac
ipsam divinam
auctoritas contra
biblicis
andum
ipso,
est,
librorum
ss.
theocratise
Deo
libris
N. T.
prsesertim,
socios,
vvilgari
ad Satanam
ej usque
tanquam horum malorum primos quasi architectos et antistites, referri. Accedit quod primse religionis Christianse origines in ista
tempora incidunt, quibus hominum animi hu6ihai;j.ovia et miraculorum opinione imbuti essent, ita, ut eventus pri3esertim extraordinarii, sed
cum
eumque errorem in ipsa rerum gestarum narratione proderent. Neque ignorare licet, res memorabiles de Jesu atque apostolis in libris N. T. narratas non nisi aliquot decenniis post illas gestas litteris mandatas esse, ut mirum nemini videre debeat, interdum
angustiorem rerum speciem animis informatam narratoribus
sisse.
illu-
Agreeably
to
this
representation,
historical,
philosophical,
etymological and poetical mythi have been discovered in the Old According to Gabler, in his edition of Eiclihorn's Testament.
Urgeschichte, the historical mythus relates an occurrence not as
it
manner
as
it
must have
Bauer,
in his
Hebrew mythology,
the account of Abraham's offering up his son Isaac, and undertakes to strip off the marvellous.
The
is
;
of a
or a
twofold kind.
was
either derived
cap.
f Hebraische M^thologie
ii. 42 (a), pp. 156, 157, 5th edition, Halle, 1826. des Alten und Neuen Testaments, vol. i. p. 245 et seq.
208
purpose.
SYSTEMS OF INTERPRETATION.
fall in the book of Genesis, though Bauer, in conformity account of philosophical mythi in general, classes the
is
as explained
Such by
with his
same narrative among the purely fictitious. Etymological mythi are compounded of the
losophical,
tain
historical
and phicon-
and belong
to
such as
ai'e
called mixed.*
They
some
historical truth
lation.
When
it
of a word,
gives as
this was founded on the etymological signification was denominated an etymological mytkiis. Bauer an example the narrative of the confusion of tongues at
Babel.
fictions framed by the Hebrew poets to amand adorn their writings. Jeremiah x. 13, and li. 16, are said to be examples, where the winds are represented as shut up in cells, from which Jehovah brings them forth at his sovereign
plify
pleasure.
These
thors
;
The
boundaries
by which they
as a historical,
to
be a philosophical mythus.
its
appli-
work
some of these
divisions
have
ceased.
subjective
truth
is
now
;
abandoned.
No
outward occurrence
but
the external
the
fall,
5-iii. 24,
is
ous view of
of the
nity in
Von
Bohlen,
who finds
mythus
in the
Old Testament
religion.
At
this point,
when
it
its
delivery,
219
i.
p.
et seq.
To
the essence of mythus, and of drawing a strict boundary line between the projjer or philosophical, and the so-called historical mythus.
TIIK
MYTHIC INTEUPIIETATION.
itself in
209
its
age,
it
a state of opposition to
own
emancipation.
were not yet brought to maturity, being still ral, immediate state. The first anticipation of its own consciousness which humanity brought into the reign of history, must have been followed, not only by an internal burst of consciousness,
The origin of appeared as that very outbreak. that on this founded is therefore my thus regarding the fall humanity represented this internal burst as a thing which took
but have
itself
the
The mythus is the original form in which the internal apprehension of the mind is objectively presented as external history. Thus humanity took the outburst between its leading volition and its actual, immediate, natural condition in the past, as a longing after the state in which it
place externally, in time.
lived in undisturbed unity with its volitions; whilst in the strength
of
its
present decision,
it
saw the
aim the carrying out of its deliverance from and victory over the hostile power, which was the first occasion of its bursting forth."* This is a specimen
sire,
and
The Mosaic account of creation is also converted into a mythus resembling the cosmogonies of ancient heathen nations, in which ingenious men attempt to account for the origin of the mundane system. So also the exaggerated memorials of the
school.
founders of states, of benefactors, and of heroes, find their counterpart in the historic
tament.
It
is
the
self
Old Testament.
" As gradual progress," says Meyer, himan advocate of mythi, " was made in the sciences ; as a more
and substantial treatment of other ancient writers, and it became an object of increasing inquiry, how far such a theory might be applicable to the sacred books as men, from a comparison of several other ancient nations, gradually attained to a more intimate acquaintance with the spirit of antiquity and the characcareful
;
teristics of the
DriUon Biuulcs
erste Heft,
837,
i>l>.
175, G.
D d
210
iSYSTE.M.S
OK INTEHI'HETATIOX.
view of the Old Testament writings, to consider them more than hitherto, and no longer to reject
a mythology, but to subject it to a more rigorous investigation."* This mode of viewing the Old Testament may be referred to the illustrious Heyne as its author, f who, though he did not occupy himself with the application of mythi to the Old Testament, gave several intelligible intimations that mythology should not be confined to profane literature. The idea was soon taken up, and mythi were introduced into the inspired accounts of the origin of man and the ancient histories of the Hebrew nation, by Eichhoni, Bauer, Gabler, Schelling, Kanne, Meyer, Vater, De Wette, and the Rationalists in general. In his Commentatio de ApoUodori Bibliotheca, Heyne had laid down the position, that all the history,
as well as the philosophy of ancient times, arises out of mythi.
"
A my this
tum
tigat,
tanquam
gravis-
carceribus, progressus
sit.
Ita ad
sima
et explicat8e.":[:
Hence
When
such a principle was carried into the Scriptures, all miraculous phenomena were cleared away, and the sacred record reduced to a level with the heterogeneous mythologies of heathen nations.
The book of Genesis, in particular, has suffered most from the The account of creation in the hands of the mythic expositors. first and second chapters, as also that of the fall in the second and third, are affirmed to be mythi. The temptation of our first parents by the serpent is nothing more than an attempt to ex])lain
the moral corruption of human nature ; or something anaIn like logous to the unnatural view of it given by B. Bauer. manner the deluge of Noah, and the destruction of the cities of
*
Versuch einer Hernieneutik des Alten Testaments, vol. ii. 21G, pp. 552, 553. Before the time of Heyne, Semler spoke of a kind of Jewish mythology, and expressly designated the accounts of Samson and Esther as mythi. See Ausfiihi-liche Erklarung uber Theol. Ccnsuron, Vorrede. Yon freier Untersuchung des Kanon, 2,
f-
p. 282.
X r.
iii.
p.
02o
cl #e>i.,
Gotlingen, 178^.
TFIK
MYTHIC l.VTERPRETATIOX.
211
God.
The
appearances
of angels, the gracious converse of Jehovah with our first parents and the patriarchs, and all events removed from the sphere of
daily experience, are thrust aside with irreverence, and certain
refined ideas dictated
room.
tradition
By
which has perhaps appeared in Germany, viz. that of as also the late commentaries of Von Bohlen and Tuch on Genesis, it will be readily perceived, that no little violence is done to truth. Above all, the writings of Strauss,t and B. Bauer,t
George*
shew the essence of mythical interpretation as it is maintained modern Germany. Great advances are supposed to have been made in the investigation of mythi since the researches of EichThe horn, Gabler, Paulus, and G. L. Bauer in the same field. insight deeper earlier divisions have disappeared; and a much
will
in
whole subject
is
thought to characterise
is
The
tributed to philosophers
more than
to
theologians
last.
justly at-
generally owes
its
deeper apprehension
and again, " the philosophy of our time first gave a better and more satisfactory position for the explanation of the mythus." Nor has it been applied to the Old Testament alone. It has also been brought into the New. In the year 1799, an anonymous writer in a work on revelation and mythology, made an extended application of the philosophical mythus to the life of
to theologians than to philosophers ;"
||
Jesus
the
New
and G. L. Bauer, in 1802, wrote upon the mythology of Testament. Liberal, however, as he was, others more
soon arose to prosecute the destructive work, so that
liberal still
a reviewer of Paulus'
commentary
(Gabler himself,) wonders that Bauer did not refer more of the New Testament narratives to the head of mythi. The mythical treatment of the gospels has recently produced
in
lives of Christ
und
Versuch einer wissenschaftl. Entwickelung (Heser Begriffe ehristl. Glauben, von J. F. L. Genrtje, Berlin, 1837. t Das Leben Jesvt, Einleitung, 8d edition, 8- 15. X Zeitschrift fiir Spekulative Theologie, dritten Bandes erstes Heft. pp. 12.0-210, Berlin, 1837. Coinmentar iiher die Genesis, Halle. 18;J8, p. (i\.
;
und Sage
ihres Verlialtnisses
zum
1|
t. ii.
p.
i.
pp. iO-Hy.
212
SYSTEMS OF INTERPUETATION.
The
gospel narrative
is
represented as the
form, necessarily given to a religious idea universally prevalent, from which form historical reality must be carefully separated.
The primitive age of Christianity is regarded as subject to the law which characterises the infancy of the world's history, by which the inward life is viewed as an external thing, and the different aspects, so to speak, of the one great idea pervading
the entire period, appear as different historical facts.
historical
form
is
but
founded in matters of fact, cannot now be determined, nor is it of any importance, since matters of history cannot be preserved in their purity. The reason why historical circumstances have been used is, because they appeared to be a fit medium for symbolising an
inward
history.
According
to this
mode
of reason-
ing
imagined, that the representation of the idea of the absolute unity of God and man is promoted and facilitated by
it is
what
facts.
is
recorded in the
life
in the
form of
There was, however, no indispensable necessity for these facts, for had there been none such, the spiritual idea would have given rise to the entire form in which it should be set forth. Hence it is inferred, that the historical reality of the facts related cannot be proved.
In the
narrative
life
is
aspects
oracles. The history contained in the gospels is the strongest proof of the power with which this idea pervaded the minds of the Jews an idea forming the centre of their political as well
The same idea, it is affirmed, moulded and dressed out the historical points of Jesus' life, until they formed themselves into a finished and complete copy of former types and analogies. Thus, the account of the birth of Jesus at Bethlehem is said to have had its basis in the prophetic notification of the city of David (Micah v. 2); the narrative of the magi coming from the East, originated in Numbers xxiv. 17, where Balaam prophesies of a star out of Jacob in Isaiah 60th chapter, where the remotest kings and people are depicted as coming at a future period of the church to worship Jehovah at Jerusalem, and present to him gold, frankincense, and all manner
as their religious hfe.
Das Leben
Dr. Daviil
Frioili-ich Strauss,
2 vols. 8vo,
1838.
213
The
and in Psalm Ixxii., where a glorious king is described. ; account of the flight of Joseph and Mary with the child
Jesus into Egypt, and his escaping the cruelty of Herod, is referred to Exodus ii. 15, where the flight of Moses out of Egypt
is
related.
to
have
its
mands
old,
all
The murder of the infants in Bethlehem is supposed ground-form in Exodus i. 22, where Pharaoh com* the male children of the Hebrews to be put to death ;
is
Samuel
(1
Solomon (1 Kings iii. 23); and Daniel (Susanna, xlv., &c.)-f- From this representation it may be perceived, that what constitutes both the key and essence of the New Tes" an idea instead tament Christology is, in Strauss' own words
Samuel, chap,
of an individual
is
which
some-
the church attributes to Christ." t In the life of Jesus by Weisse,|| the mythical system
is
what
different.
The
religious idea
is
presented in
its
bare uni-
versality,
its
uni-
were contracted and concentrated into definite time and place whereas a higher position is assumed a by Weisse, who presents it in its pure universality, apart from historical conditions or circumscriptions. According to the latter,
versality being thus as
;
the idea of that divine process the revelation of God in man, which extends through all epochs of the world's history, attains Hence it is said, that the its height and completion in Christ. genealogies in Matthew and Luke do not afford any evidence of the actual descent of Jesus from David, but merely represent the worldly, historical connexion between the old dominion of Israel and the salvation which had just appeared. Joseph is neither
the real father nor the stepfather of Jesus, but in his person
is
analogous
is
son.^
Spirit
Holy
i.
edition.
+
II
40, p.
351
etc.
Hermann
214
humanity.*
their relation
SYSTEMS OF INTERPRETATION.
is
and alliance, as also in their essential opposition, to His late birth merely denotes how new ideas are wont to appear only after those which may be called their ancestors begin to be old and powerless4 The dumbness of Zacharias symbolises the dumbness of the priestly wisdom of the Israelites in consequence of their unbelief in the promises of God, which dumbness ceased, when the old prophecies began to be fulfilled.! The consanguinity of Elizabeth and Mary is merely a symbolical representation of what is spiritually allied. The leaping of the child in the womb of Elizabeth when the two mothers met, represents the truth, that when touched by a higher spirit the ideas which lie yet unborn in the spiritual womb of a people or world begin to shew themselves active, and to exhibit the first signs of life. T[ The narrative respecting the night, the manger,
Christ.f
in simple
its
and
ecclesiastical
humanity,
dawning light over the inborn spirit of God in the spirit of man, as the latter turns back from the knowledge of the culture-life and the world's history,
the consciousness which throws
into
its
**
The
may
be considered as a
tion of Scripture.
the
;
ideal
union
every
The fundamental position of the words of Strauss, either " the divine cannot have taken place in such a way or that which has so taken place, cannot have been divine." tt It is therefore necessary to deviate from the historic sense, in order, as is supposed, to maintain the dignity and divine origin of Scripture.
my thic interpretation
is,
in the
Here
it
it is
The
actual reality.
guage
is
separated from Although, therefore, an interpretation of the lanuseful for determining how far the text is to be treated
+
P. IS!).
word of God
* p. 18(1.
t P. 191.
** P.
-'(KS.
II
P. 196.
Vol.
i.
P. 2(H).
p. 2.
P. L'Ul.
ft
215
myth us,
this is
way
an examination of the text shews that the sacred writer was under a spiritual illusion which prevented him from keeping apart object and subject,
the inquirer
When
must proceed
which
it
to a higher step,
where
critical inves-
objective truth
is
more or
less
remotely allied to
it.
To
all
who
is
a divine system,
terpretation
zeal
it
With
infernal
books of Scripture.
characteristics.
is
historical to
essential
They
originated at a time
instruction
history,
system of doctrine based upon history, available for the and moral renovation of men. If we strip it of its
;
we take away the doctrine also or reduce it at least to a meagre skeleton, without flesh and blood and vitality. We fritter away its contents to a shadow devoid of substance or solidity, where nothing is left but the few moral truths which each interpreter
is
The Jewish
religion
as developed in the
to mythi.
They
it
could not have been introduced into the sacred books unless
men wrote
at
random,
To
all
intersperse their
is
contrary to
and can only be attributed to them by such as deny their spiritual illumination. Nor is there any similarity between the Grecian mythi and those alleged to exist in the Old Testament. The former have no natural connexion with one another; they stand separate and isolated whilst the narratives of the latter, from Moses to the latest prophet, form a continuous, con;
they were not ornamented at a later period with a fabulous dress, or enlarged in adaptation to the rude notions of a vulgar people. Such conciseness as is found at the commencement of the Mosaic
216
Avritings
SYSTEMS OF INTfini'RETATION.
would not have appeared, had mythi constituted the enThe more barbarous the times, the more diffuse and gaudy should the mythi have been to suit the prevailing taste. There is therefore no similarity between profane mythology and that which has been attributed to the Bible. The introduction of mythi into the New Testament, is still more unscientific, improbable, and pernicious. The time at which
tire history.
Jesus appeared on earth was not a time of ignorance in the history of the world. It stands historically defined, distinct from
the fabulous periods that belong to the origin of nations.
The
and knowledge, unAuthentic history had favourable to the composition of mythi. long before commenced her career of sober investigation, and shaken off the rubbish of superstition accumulated amid the darkness of barbarous times. Her vision had been purified she no
literature
Augustan era of
was one of
light
The
cradle of Christianity,
his-
to a
mythic age.
lated
to
In the
New
is
so artlessly remen
that
it
were preposterous
The
in
questioned.
simply to
set
forth to the
There
fictitious
is no mythical dress thrown around occurrences ornaments beseemed neither the majesty of the master
whom
own
and cogitation.
They
know
wrapped up unpalatable
history
it
We
by such a system
The most
for
where
shall
we
accounts of the nations of antiquity except in the Bible ? Historical truth disappears before
As
the
continent,
may be
it
that
The
life
of Jesus*
by the
pious, profound,
may be
powerful antidote to the pernicious views of Strauss and Weisse, although the references to the latter are but few.f Tholuck:}: and
Krabbe,
||
gospel history, by exposing the bold and blasphemous assertions of the sceptical Strauss, in a manner well adapted to promote the
righteous cause of truth.
Rationalism has so
it,
to define
prominent features. According to Bretschneider and others, it should not be confounded with naturalism, although they were so far identical that the same appellation was given to both. Thus Fritzsche defines Rationalists to be " those,
or to describe
who even
belonging to religion, refer every thing to law alone ;" and adds, that " they were formerly called Naturalists." Knapp has followed this phraseology when he says, " Human reason is not, according to the doctrine of the
in matters
its
reason and
if
man were
is
alone.
He who
maintains this
he will recognise only nature, partly that within himself, and partly that external nature by which he is surrounded, as the source of religious truth." It would appear that NaNaturalist,
is
either
Pan-
Rohr understands
It recognises
it,
or materialism, according to
Wegscheider.
or pure
Deism, as found in the works of the English free-thinkers. But Rationalism acknowledges the doctrine of Scripture as a divine revelation, and brings it to the standard of human reason, or a system of philosophy supposed to exhibit the results of pure
reason.
thus: "
Doc-
t
II
X Die GlaubwUrdigkeit der evangeliscben Gescliichte, 2d ed. 8vo, Hamburg, 1839. Vorlesungen liber das Leben Jesu, fur Theologen und Nichttheologen, von Dr. Otto Krabbe, Hamburg, 1839, 8vo.
Rose Vorlesungen Uber die Christl. Glaubenslehre, part i. p. 31, Halle, 1837. on the State of Protestantism in Germany, 2d edition, pp. 21, 22 (Advertisement.)
E e
218
SYSTEMS OF INTERPRETATION'.
Deo
summa
ration! aucto-
gumentum, non nisi ad leges cogitandi agendique a Deo insitas exactum probandi." * " Philosophical criticism," says Bretschneider, " is an investigation of doctrinal teachings, according to
the system of universal rational truths, or according to the relation of these teachings to the religious ideas given to
human
and
satisfied
may
they do not clash with the truths of reason, without at the same
Or, again,
it
they
false
may be assumed
on the other
It
(positive criticism.)
Some
Is
pronounce
man
reason,
which
is
others
look upon such criticism as tenable, though the doctrine of Scripture be a revelation from
God.
The
Rationalism, which must not be confounded with Naturalism."^ The Rationalists generally take a system of philosophy to which, as a touchstone, they bring the doctrines of revelation. Whatever parts of the Bible appear to be inconsistent with this It does not seek in the standard, are discarded from their creed.
Bible the ideas of the sacred writers, but those of a favourite
philosopher viewed as the products of pure reason.
This ac-
counts for the varying aspects of rationalism according to the The Wolfian philosophy, current of the prevailing philosophy.
which aimed
time,
at
among whom were Canz, J. S. Baumgarten, Reinbeck, and Carpov.+ The Kantian philosophy, which represented belief in
* Caput,
i.
der Dogmatik, Vicrte Aufgabe, Leipzig, 1838, 2 vol?. 8vo, pp. 71, 72. J For the influence of the Wolfian philosophy upon theology, see Pusey's Histori-
+ Handbuch
219
and gave rise to the so-called moral interpretation, was followed by Tieftrunk, Schmid, and Schmidt. The Fichtian philosophy, which was idealism, regarding all objective being as real only in our subjective ideas, and thus denying the existence of a Supreme Being, which Fichte resolved into the notion of a subjective moral arrangement of the ivorld, was not expressly made the foundation of any system of theology. The philosophy of Schelling* has been applied to Christian theology by Daub and Schwarz. Schleiermacher had a peculiar philosophy of his own, formed out of Plato and Schelling,! but he can scarcely be classed among the Rationalists, though he was far from being evangelical. He may be said to have occupied middle ground between true Biblical theologians on the one hand, and the prevailing aspect of Rationalism on the other. Even sound and able divines lean too much to philosophy. So Twesten and Nitzsch
follow Schleiermacher.
The
philosophy of Hegel}
is
now
the
What havoc has been made in the interpretation of the tures may be readily conceived, when we consider, that
sophical systems essentially atheistical have been
Scripphilo-
applied to
theology.
We
which
God and
his word.
The system
may
be briefly described as exhibiting the same treatment of the saIt proceeds on cred books as of the Greek and Latin classics.
the assumption, that both should be subjected to a like analysis.
Whatever
carded.
is
is
summarily
dis-
losophy
up
in
An external standard is set is pronounced erroneous. which Scripture must bend. The positive parts of theology particular are cast into the shade, or put entirely out of view ;
to
cal
in the
Enquiry into the probable causes of the Rationalist character lately predominant Theology of Germany, p. 114 et seq., but especially Tholuik's Ahriss einer Geschichte tier Umwdlzung, welche seit 1750 aufdem Gebiete der Theologle in Deutichland statt gefunden, in his vermiscute Schriften, Zweiier Tlieil. pp. 10-23. * Sec Baur's Gnosis, pp. G11-2G. t Do. pp. G2C-668. % Compare Baur's Gnosis, pp. 668-740, for a copious and accm-ate survey of this
philosophy.
II
Schelling':;,
natural Pantheism
220
SYSTEMS OP INTERPRETATION.
the
higher and more sublime discourses are not infrequently handled with little ceremony, as though they were the offspring of heated imaginations the mysterious is rejected as overstrained and the marvellous explained on natural principles, or agreeably to the genius of Eastern allegory which delights to throw a pe;
culiar
garb around ordinary events. Thus a warfare is carried on against every thing peculiar in revelation, especially against
little
of a positive character
is left,
or
till it
has been
rifled
of
Possessed
destitute of
humility in
approaches to the fountains of heavenly truth, Rationalism comes not to drink of the pure waters and be satisits
fied,
but to disturb their placidity and to lessen the enjoyment of It suffers little of a
leaves untouched,
which
ticism,
spirit.
it
is
so affected
no salutary or solid mountains of God into plains, and removes the ancient land-marks which ages have justly venerated. Nor does it spare the holiest discourses of Jesus, but reduces even
as to yield
It levels the
Bible and even that by the breath of its scepnutriment to the hungry
;
these to barrenness
few specimens of exposition, according to the Rationalistic mode, will serve to place it in a clearer light. The 5 2d and
53d chapters
of the Messiah, as
tionable allusions.
To
Old Testament, it is sufficiently conNew. But the Rationalists of Gerthe chapters in question to
many do
himself
is
not adopt
it.
Jewish people, or at
;
Eckermann, Paulus, and Schuster, the the better portion of them ; Augusti, King Uzziah Gabler, De Wette, Gesenius, and Bretschneider, Such is the respect paid to the collective body of the prophets. the sacred writers by Rationalism. In the New Testament it is recorded that Christ''s ascension to heaven took place in a visible manner. But according to the Rationalist exegesis it did not happen visibly. How then, it may be asked, are Mark xvi. 29, and Acts i. 9-12, explained? Do they not teach the manner in which the ascension took place ? It
least,
is
it,
New
221
relate
it
in
the same words, and from previous conceptions of the impossibility of Christ's glorified
concluded,
that
Mark and Luke followed a later tradition, or a historic mythus. So Ammon, Gabler, Wegscheider, De Wette, and Bret-
Other examples of analogous explanation might be selected, but these will suffice to shew the nature of Rationalistic exegesis. We have chosen two of the most moderate. According to Eichhorn and others, the prophecies of the Old Testament are nothing but shrewd guesses the miracles performed by Jesus and his apostles natural occurrences.
In
this
way
Reason is enthroned in the seat of supremacy, whence its mandates issue with authoritative voice, while the voice of heaven The divine fabric of is unheeded amid its capricious decisions. its fair proporrevealed truth is brought down to the ground tions are all destroyed ; but none other like to it is reared. Such We must a mode of interpretation must be wholly reprobated.
;
its infidelity,
else
we
have " no word of God" left us. Surely it is the offspring of the evil one a lying vanity, by which he has unhappily de-
many.* Having thus briefly described the difl^erent methods of pretation which have obtained in Germany, it is proper to
ceived
interstate,
* "Rationalism the over- weening eclectic, which, because it wishes to hold the proper balance between naturalism and the faith of the gospel, takes out of this or that philosophical system as much as appears to it a sufficient preservative against
losing the credit of sound understanding with reference to the reading of the holy
It may not deny that the Bible should be called a revelation in a certain and be reckoned a source of intellectual and moral truth in so far as these are apparent in the form of Christianity. But reason (it remains indefinite whether it be individual or collective reason which is a mere ideal thing) reason, it cries, is of itself a competent expounder of Scripture, and every thing in revelation not accordant with it, must be rejected or set aside. reason is the interpreter of Scripture Yes, truly but not reason we too who believe do not expound it by oiu' hands and bones enlightened reaby itself, but when it is under the guidance of the Holy Spirit son not the blind principle which would prefer its native darkness to the light which will not learn but be always teaching which measures things divine by its short and deceitful measuring-reed this bond-slave of unbelief will never perceive^ that the wheel of its cogitations and sentiments is driven round by pride and hatred against God." Unrjlauhe, Glauhe, Neuylauhe, von Franz Delitzsch, in Iludelbach and Erstes Guerike's Zeitschrift f Ur die gcsammte Lutheriithe Theologie und Kirche
Scriptures.
sense,
222
SYSTEMS OF INTERPRETATION.
mode
is
accommodation- system, the psychological, and the mythical. Rationalism is thus used as a comprehensive appellation embracing every system of theology which is based upon philosophy. For general purposes this representation may be allowed, though it is scarcely possessed of sufficient definiteness, and would be objected to by those who are best acquainted with the system in the
land of
tings
its
The accommodation-system
under the combined influence of the Wolfian philosophy and French infidelity. When it was found, that eclecticism and eudamonism,* the fruits of the Wolfian philosophy, could not be reconciled with dogmatic theology, recourse was had to the
lation
accommodation-system which removed from the field of revewhatever appeared untenable on philosophical grounds.
But the
sistent as
they were seen to be with right principles of interRationalism properly so called, which
At
this time it
it
based
itself
is
on
But
the form
then assumed
now
common
people.
The
Germany
rests
on the philosophy
not follow the
aspects
of Hegel.
The
majority of theologians,
who do
Bible as their only standard, embrace and zealously promote Rationalism as thus moulded.
Still it
has recourse in
all its
they appear to
therefore a
offer
compound made up
somewhat variously
lar
Wegscheider, Bretschneider,
philosophy adopted
;
De
though
a compacted whole.
The
Aceording to
*
Pietist System
of Interpretation.
is
this
in a great
measure
all
The views
of those
who
sentient
much happiness
THE
223
overlooked, and established rules of interpretation neglected. With it the inward light (lumen internum) is the regulating principle.
The
written
word
is
and the necessity of learning virtually denied. Impulses of feeling and subjective views are raised above the
literal sense.
The
is
sub-
Thus
some
Germany
as incomplete and inefficient, referring everything to that internal light which guides to true faith and a pure morality. Hence the
lowed.
of interpretation to which we refer has been upon a mistaken application of 1 John ii. 20, 27. " But ye have an unction from the Holy One, and ye know all things. But the anointing which ye have received of him abideth and ye need not that any man teach you but as the in you same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." The objections to which this method of exegesis is exposed are It affords an open door to vague and arbitrary meanobvious. ings in the words of Scripture, according to the fancies of individual expositors. Without certainty or definiteness, it contains within itself no settled principle. Fanatical opinions of the wildest nature may spring up and grow luxuriantly in such a soil. Dreams, engendered in the imagination, are at once referred to the Holy Spirit, though they may have no support in the literal
chiefly based
:
The mode
record.
ceeding from
it
God
If
come from above, it ought to yield uniform and infallible instructions. But experience testifies, that the most opposite interpretations have been given by such as advocate the principle
really
It is in reality an uncertain guide, and cannot be supposed to emanate from the Spirit, merely because the pietist refers it to such a source. It amounts to nothing more than the subjective ideas of each individual. Hence arise the varying re-
in question.
sults to
which
it
leads.
God
or bestow another revelation apart from which supersedes the necessity of diligent inquiry into the meaning of the one already committed to writing. The system is a deflection from the truth. A great and im-
the written
word ;
224
portant idea
lies at
SYSTEMS OF INTERPRETATION.
the foundation of
it,
Conversion
is
necessary
God's
spirit
knowledge of the word of God. The within, casts its welcome rays on the pages of
the Bible, enabling the believer to see the truth as it is in Jesus. In so far as this idea is recognised and insisted on by the Pietists,
If, however, they uphold an indubitable and invaluable fact. crave birth to the system, it soon lost its native character amid
it.
it
The
first
Pietists of
Germany were
Spener and Francke were able as well as practical men. They laboured arBut dently and earnestly to give a practical tone to theology. it became asthe system they pursued was afterwards altered In its sociated, and at last almost identified with fanaticism. all and lost scientific character, pursues an has present form it own.* its of path eccentric
men
of
225
CHAPTER
VIII.
The
question
now
arises,
what mode of
follow the
interpretation do
we
pro-
fess to
adopt ?
is
Among numerous
right ?
systems,
how
are
we
to choose
that which
We
called grammatico-histoi'ical.
The
grammatico-historical sense
compound
appellation,
made out by the application Hence it has refirst given it, we believe, by
is the usus loquendi, embracing the laws or principles of universal grammar which form
The
These are nothing but the logic of modes in which ideas are formed, com-
They are the physiology of the human mind as exemplified practically by every individual. General grammar is wont to be occupied however with the usage of
the intellectual constitution.
whereas the laws of language as observed by the ivriters of Scripture should be mainly attended to by the sacred interpreter, even though the philosophical grammarian may not admit them all to be correct. It is the usus loquendi of the inspired authors which forms the subject of the grammatical printhe best writers
;
ciples recognised
he adopts
the Bible.
is
best writers
and followed by the expositor. The grammar deduced from the use of the language employed in This may not be conformed to the practice of the
it
may
but he must
erroneous.
The modes
form
as his
his
the utterances
too there arises a
grammatical principles
in the
own
business of exegesis.
Hence
Now we
attain to
226
in
THE
PIUNCIPLBs! OP INTEUl'RETATION
the
way
of historical investigation.
ideas,
The
religious, moral,
and psychological
ters
been formed and moulded, all the objects with which the wriwere conversant, and the relations in which they were placed,
The costume of the ideas in the minds of the Biblical authors, originated from the character of the times, country, place, and education under which they acted. Hence, in order to ascertain their peculiar usus loquendi, we should know all those institutions and influences whereby it was formed
are traced out historically.
or aff"ected.
Grammatical and
historical interpretation
when
rightly under-
grammar, agreeably to \vhich the sacred writers employed language, were the result of their peculiar circumstances and history alone throws us back into these circumstances. A new language was not made for the
special laws of
;
The
authors of Scripture
they conformed
it,
to the current
language
been otherwise
they found
internal
it,
intelligible.
They took up
as
is
modifying
quite natural,
by the
relations
Many
Germany
tation in a lax
They
think
it
the
all
suffi-
gious subjects,
the nature of the things themselves about which and interpret accordingly. But the authors
use of
them from the Holy Ghost, not as the mere echo of current notions, but as high and holy revelations of God. Their doctrines regulated the right theology of the times and places to which they belonged and the
received
;
They
national sentiments
erroneous.
It is true,
by Neologists, localises religion by making it a thing of one age, and one country. It should never be forgotten, that it is the express communication of Heaven, intended
for all times, places,
We
shall
perfect ideas of
sages to
by limiting the sense of certain pasthat deduced from them by the persons to whom the
its
.
227
meaning
and
it is
therefore al)surd to
we should not
The
student of Scrip-
this abuse of historlco-grammatical interand guard against the dangerous supposition, that because a term had already a certain signification when it was used by the New Testament writers, it must have retained the same
must beware of
pretation,
signification,
when
Though
cation of them,
an
made
new
appli-
application to
new
words had not been subjected before. In this way the terms acquired a new sense, though their geiieric signification may have remained unchanged.
In connection with this point
senses at the
we
No one term has two same time. It is contrary to all analogy to assume, that any other meaning than one, was really intended. If this remark be just, two different modes of exposition cannot be adopted. One mode only must be applied, viz. the historicugrammatical. The historical interpreter and the grammatical interpreter do not pursue separate, distinct methods of procedure they follow the same path, and are occupied with the same thing. It is quite erroneous to make historical and grammatical exposition different things. The grammatical meaning is the same with the historical and both constitute all the meaning intended by the Holy Spirit. When the grammatical or historical meaning of a passage is ascertained, all the theology of the passage is also known. We come now to speak more particularly of the manner in which the sense of the sacred text is discovered. The basis of
but one signification in a particular place.
all interpretation is
How
then
\st. From the works of those who lived when it was current, and to whom it was vernacular. Thus, in investigating the meaning of a term, we naturally consult the writer himself by whom it was used. He may give a definition of the word in question. Or, its connexion may probably explain it or again,
;
228
ness.
If
we do
not find
its
we have
2dly,
who employed
the
same
language.
From
^dly,
From
writers
who employed
a cognate dialect.
These
They
means of discovering the legitimate usage of every tongue which has ceased to be spoken. We shall now speak of them in their connexion with the oriare the true
In regard to the
or
Old
New
sis xiv.
by
'in ^2
'^'y>\
domestics or servants
So also St. Matthew explains Immanuel, horn in his house. God with us. Again, a parallel passage in the work of the same writer may serve to give the proper signification of a term, or
the meaning of a phrase.
Idly, In relation to the Hebrew, we have the Septuagint, the Chaldee versions or Targums, the Peshito or old Syriac, the Latin and the Arabic versions, with several others ; as also the Greek translations of Aquila, Symmachus, Theodotion, and the Venetian version and the works of the Jewish Rabbins, Jarchi, Aben Ezra, Kimchi, and Tanchum of Jerusalem. In the New Testament, we have the two Syriac versions, the Latin, the Arabic, and some others ; the profane writers, Polybius, Diodorus Siculus, Arrian, Herodian, &c., embracing generally such as wrote in the -/.oivn htdXv/.TOi the writings of Josephus and Philo; the works of the scholiasts and early lexicographers; the catenae and commentaries of the Greek fathers. ^dly, A knowledge of the usus loquetidi of the Hebrew language is to be derived in part from authors who wrote in cognate dialects, such as the Chaldee, Syriac, and Arabic.
;
;
Of
on.
first
is
It ought, therefore, to be
The
partially ascertained,
discovery
of
it.
229
Hebrew language,
after
noting
of
features, constructions,
history.
Descending
still
The
style
and
diction of
In the
perceive.
New
peculiarities of diction,
Testament the writers are also characterised by which an attentive reader will not fail to
is
And
it
here there
all
from
different parts,
must
are
They
virtually the
work of
one.
Communicated by the
meaning.
Spirit to
men,
they must
Scriptures,
strictly coincide in
Hence,
first
in case of the
we
no violence
it might be thought imTestaments together, from the distances of time between the inspired penmen, and the two languages, yet they approach the character of works written in one
Though
New
and the same tongue. They thus occurring in one another, because
with this peculiarity,
assist in
it
Old Testament with the New, as if both were written in the same language. The usus loquendi of the Hebrew and the Greek unitedly serves to ascertain that of
class the
we
each
Such are the means employed in acquiring a knowledge of the two languages in which the Bible was originally written. It is not necessary, in most cases, to investigate the meaning of a single term by them all. Men have come to acquiesce in certain sigknowing that they have been nifications belonging to words It would ordinarily already verified by every legitimate method.
;
be a superfluous task to reiterate the process which independent lexicographers, especially the earliest, must have laboriously pursued.
It
were superfluous,
signifies
word
that
'xn\)ii,a
such a meaning.
for example, to prove, that the Greek wind; because all agree in assigning to it The mode by which men came first to know
signification of TvzD/xa,
230
This were a work of superincumbent on the expositor is, to discover, amid the various significations of a term, that one which ought to be adopted in a particular passage. His great object is to ascertain the sense attached to it by the writer in a given place. When it is once acknowledged as indisputable that it has different meanings, he does not seek to prove again that which is already
cularised or repeated
by
interpreters.
erogation.
What
is
especially
demonstrable.
So
As soon
as the
expositor sees that they are susceptible of various senses, his busi-
ness
is
to select the
Spirit.
But
The results of languages of the Bible with fundamental care. Doubts may arise satisfy. always may not other men's labours whether a verb have such a signification at all or whether a
;
meaning quite
be assigned to be questioned.
it.
mon
interpretation of phrases
may
To
affirm
which Hebrew and Greek lexicographers undertook, is tantamount to the assertion, that he ought, in every case, to adopt implicitly The great majority of men must indeed the opinions of others. acquiesce in conclusions to which they have not attained by their own research or reflection but the few who regulate the faith of the multitude, must pursue another course. It is highly expe;
be able to review the grounds of their theological sentiments. Whilst, therefore, we desire to urge upon all the necessity of abi-
examine the reasons for assigning a certain sense to a word, nothing for granted which they cannot verify it is the chief business of an interpreter in the present day, to apply the proper meaning in a particular locality, and to explain comlity to
and
to take
The acquirements presupposed by the latter, same as those required for the former. Both demand the same apparatus, and employ the same resources. In selecting the right sense of a word in a given place, it is supposed
himself intended.
are generally the
already known.
It is implied,
meaning
has been discovered, and placed at the head of others merely se-
condary or derivative.
The
231
In this
we
by the labours of Gesenius in the Old Testament, and Robinson in the New, both of whom have paid much attention to the true principles on which Lexicons should be based, to the genealogical arrangement of significations. The following are the various helps and means for enabling us both to ascertain the significations of a word, and to select that one which alone is applicable in a certain passage. We should
consult,
I.
The immediate
context.
by
an equivalent
(b)
expi*ession.
The
the signification.
(d)
The
adjuncts of a term
such
as stand to
it
in the rela-
adjectives,
it
connected.
(e)
Examples subjoined,
II.
These may
occur,
() In the same book or writing. (6) In diiferent writings of the same author.
(c) In
We
I.
The immediate
will
context.
this
be requisite to refer to the manner in which the subject and predicate of a proposition are known. In general they
are easily distinguished.
The arrangement
sufficiently
grammatical indications
more
vi,
The
1
former
5,
So
Tim.
ihai
tyjv iuaslSsiav,
Those
positions,
232
also
THE
i'hincxples of interpretation
as in
John
iv.
24
Matth.
v.
Romans iii. 13 x. 4 xiii. 10. Besides, the subject and predicate may both have the article, as in 2 Cor. iii. 17 1 John iii. 4 or both may be anarthrous, as in Matth. xx. 16 xxii. 14.
;
;
It is useful to
cedes.
This
particularly required
when
the subject
is
a pro-
noun
it
relative or demonstrative.
may be
Thus in 1 John v. 20, ourof refers to 'IriSoZ which is the nearest antecedent, and therefore the most natural. There is nothing in the passage which at all favours a departure from the usual construction. In Mark iii. 21, the nominative to s^sarri is not o;;^Xo5, as some have supposed, but 'Irjgovf.
other circumstances.
X^iffrov,
In the
a substantive
is
the predicate,
it
when an
article.
is preceded by the verb ; but the predicate, it stands first, and wants the
Such
is
emphatic or antithetic word, which naturally requires promiis put first, whether it be object or subject ; and then the verb is removed from its ordinary place at the commencement, to
nence,
the middle position.
An
Has
it
terised
are we to ascertain the limits within which it lies ? any definite boundaries ? By what marks is it characHere such as look for mathematical exactness will ?
how
hermeneutical
dications of
expositor.
apparatus.
cessation
It
is
obvious,
that
in
in-
it
into
minute portions.
It is
and the remote context ; according as we take in a smaller, or wider range. It is by no means desirable to confine ourselves to one of these without the other ; to look into the close vicinity of a term or phrase, without consulting its remoter connexions ;
or to attend to the latter apart from the former.
()
i*?
Sometimes the writer himself subjoins an explanation. Thus, in Genesis xxiv. 2, ^P^''3. ]\l] is explained by "1t:rh^-^D3 b^i:ir\, " that ruled over all that he had."
233
ot"
faith, is
things hoped
for,
So
also
Heb.
the manifestation or evidence of things not seen." v. 14, the nXiioi are " such as by reason of use have
interpreted
(o
good and evil." Heb. x. 20, by the writer to mean "his flesh." Heb. " King of Salem, Itfr/, (BaeiXiug s/g^i/?j$,)
See likewise Gen. xiv. 14.
i.
(which
(b)
is,
king of peace.")
The
Thus, John
to
0,
syiviro
should be taken in
literal
x6<S[Mog,
which
it
refers.
KoV/jj-oj
must therefore
v.
include the
f/,u^avdfi
In Matthew
it
13,
corresponds
the signification.
The
lelism,
distinguishing characteristic of
i.
Hebrew
two
poetry
is
paral-
e.
mem-
so that in
lines or
members
words, as
if fitted to
synonymous, or, as Jebb prefers, cognate parallelism, the antithetic, and the synthetic or constructive. The Jirst duty of the interpreter, in reference to the exegetical use of parallelism, is to ascertain the fundamental idea of the sentence in which that feature appears. In the next place, the parts There are two exor members should be minutely examined. tremes into which expositors may fall. The first was exemplified by the older interpreters, who proceeded on the assumption, that each hemistich had its peculiar meaning distinct from the other, because numerous repetitions of the same sentiment in corresponding terms, were thought to be unbecoming the wisdom of Hence various artificial and arbitrary devices, such the Spirit. as emphases and the like, were adopted, in order to carry out the It is unnecessary to idea of diversity and distinctness of sense. enter into any refutation of this error, as it is generally abandoned in modern times. The other extreme lies in supposing, that there is a mere tautology, the same idea being contained in two or more parallel members, without perceptible variation in
* See Lowtli'.s Prael. p. 208, eJ.
RosenniUUer.
Gg
234
THE
rillNCIPLES OF INTERPRETATION
It is a mistake,
Strength or application.
that there
is
however, to imagine^
an actual or complete identity in the meaning of two hemistichs ; or that an expression in one, is just the same as its counterpart in the other. There is no useless tautology even
in those parallel
members
mous.
The same
idea indeed
but
Sometimes the one member expresses universally, what the other announces pa/'-
some variety
will be
found in
expansion.
in the
one there
may be
the genus, in
; the one expresses a thing affirmatively, the other the same negatively ; the one figuratively, the other
the one has a comparison, the other its application ; the one contains a fact, the other, the manner in which it took
literally
place.
elevate,
and strengthen
In the songs of
it
results
from
The drawing
it
the other division of the chorus takes part in our afflictions, and
its
is
or as the
Hebrews would
say,
the
The
discourse by this
means
In
cordiality,
and confidence.
But
whilst this
of nature,
mode of expression appears to be the language we should not urge every term or vocable as if it were
In the illustration of an
look for ornament, repetition, and amplification,
state of the emotions, or
we must
presents the
same images in language diffuse and reiterative. It same idea in separate, but essentially similar costume. Thus, while pleasure is imparted by the exhibition of uniformity amid variety, the mind is more vividly impressed.
The exegetical use of parallelism consists in its giving a general apprehension of the meaning of a word or clause, rather than a jjrecise or minute specijication. It is helpful in leading the interpreter to choose one signification
among
several, or in confirm-
By
the antithesis
Spirit of
p. 40.
Hebrew Tuctry,
235
existing between the members, or tbe gradation observable in them, or their homogeneous structure, it is easy to perceive the general sentiment contained in a passage. But it can scarcely
furnish to the interpreter the exact modification of idea
which
its
leading term.
It
which it is presented. It tells with sufficient clearness what the meaning cannot be, or what it probably is not what it is speci;
Ji rally.
We
obvious, lest
we
fall
difficult. Thus, and the other literal, the latter may be employed to elucidate the former ; and when a word is well known, the sense of its opposite will not remain in ob-
upon the
less
figurative,
scurity.
Old Testament.
is
But
it is
not
unknown
it
to the
New.
clearly prophetic,
is
frequently
found
of
Hebrew
poetry, as in
Luke
i.
51-53
ii.
14.
The language
of the
New
Testament being Hebraistic, might have been expected a priori to be strongly influenced by the language of Hebrew poetry. Even the historical and epistolary portions of the New Testament are not without examples of parallelism. This does not arise so much from the influence of Hebrew poetry indirectly exerted upon the New Testament diction, as from the great law Examples of of association, and its usual eifect on all writings.
the poetic parallelism are of frequent occurrence in the writings
idea is stated negatively and positively. " he confessed and denied not." So 1 John iii. 14. Two opposites are contrasted in 1 John v. 12, " He that hath the Son hath life and he that hath not the Son of God hath not life." See also 1 John iii. 5, 6 2d epistle of John, 9th verse. A like affirmation and negation expressive of the same idea is also exemplified in 2 Tim. ii. 13, " he abideth faithful, he cannot deny himself." Tiarhg [m'svh illustrates dovov/xai kavrbv, and
of St. John.
The same
Thus, John
i.
20,
shews that it imports, to be inconsistent icith his oicn character;, although the same phrase elsewhere (Luke ix. 23), means, to sarrijice personal interests and gralifieations.
236
THE
I'lUNCIPLES OF INTERPRETATION
D'*N3"I corresponds
to
D'^/lD;
and as the
similar.
We
Seventy render
identical with
incorpoi-eity.
Still it
DT)D.
It
it cannot mean lar^oi, as the were wrong to conclude that it is has the accessory idea of debility and
east,
man of my
Here
former member, a term figuratively applied to Cyrus, in the latter by, the man of my purpose.
explained
Luke i. 35. " The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee." Here the former clause is more perspicuous than the latter, though there is a general similarity between them. They are not, however, wholly " Judicamus propter morem lintautological, as Morus asserts.
guae,
parallelismum
veniet super
membrorum
te, id in
usurpantis,
quge
sit
membro
uno
sit,
b\)m;Lii b-^iarou,
'xviv/j^a dyiov,
;
et
in uno quod in
te
ohumbrahit.
Unde
Highest
is
synonyma."* The power of the Holy Ghost, but the influence overshadow identical with come
upon. The latter represents the putting forth of his mysterious and almighty power consequent upon his marvellous visit to the
Virgin.
Matthew
xi.
29.
" Take
is
They
are
me
Take my yoke upon you, does not mean " sumite a Morus affirms,!
my
me for your
As soon
master,
as
on.
Thus
there
is
Syntactic parallelism cannot be properly said to illustrate obscure expressions, except in so far as
it
ment
In
or division of members.
all
cases
it is
eel.
desirable to
Eichstadt. vol.
* Ilcrmeneutica.
p. iU2.
\ Vol.
i.
p. 105.
237
supposed to furnish, with the connexion, the object of To these may be added in the Old Testament, a comparison with cognate dialects. Thus will
exegetical suggestions be frequently confirmed, and certainty
its
of interpretation produced.
We see no good reason for treating parallelism of members under the head oi parallel passages, as if it were a subdivision of
it.
So Bauer, Morus, Unterkircher, and others, arrange The idea commonly attached to parallel passages suggests some remoteness from the locality we expound whereas parallelism belongs to the immediate context. In the case of words and phrases, we have said that parallelism
that topic.
But
it
belongs to context.
is
helpful,
\st.
among
several significations.
2dly, In confirming
probable.
This
vii.
will
Psalm
ber,
is
of death,
in
one
mem;
explained by
V^U
Psalm xviii. 15. The channels of the waters were seen the foundations of the world were discovered at thy rebuke; at the
:
blast
nostrils.
In Proverbs
This
is
^^
mark.)
seditionim a
to cease.
Prov. xxix. 8, ^IT'S^ must mean, set on fire or kindle city), for it is contrasted with ^"^ ^2"*^^ cause wrath
The Septuagint and Syriac versions render the word but the Vulgate which has " dissipant civitatem," and the Venetian which has itaythioZet liokDi, bring a city into a snare, Ezekiel xxi. 3, n^ signifies are both aside from the true sense.
correctly
;
green
in
sin^ fresh, as is
shewn by
its
opposite
ti^Il^
dry.
So
also
Ezek.
xvii. 24.
must
signify rough, or
"^li'^^i^.
/
it
make plain or
Psalm
level.
The
by
o^ri.
opposed to Hliin.
It
signifies accordingly,
a false religion, as
min
See
the law,
means
xlix.
true religion.
as
6.
is
In Psalm xvi. 9,
'
^IT^S
it
signifies
my soul or spirit,
also
my
heart' preceding.
Gen.
spirit.)
De
Wette rightly
translates
In
238
2 Cor.
render
V.
it,
mean
with
ji
'
sin-offering' as
'
some
but sin.
It is contrasted
diKaionuvri
righteousness.'
Christ was
abstract
is
made
sin, that
we might be made
rif/hteousness.
The
much more
;
Cometh
in
'^He that cometh to me (6 s^yjjjjivog ir^og /Jjs) shall and he that helieveth on me (6 'Trtcn-ooiv ug s/A)," the one clause, is explained by believeth, in the
Romans v. 18. "As by one offence judgment came upon all men to condemnation even so by one righteousness the fr^e gift came upon all men to justification of life." The former phrase
;
therefore,
mankind without exception the latter, must denote the same thing. " Who both will bring to light the hidden things 1 Cor. iv. 5. of darkness (rd x^vrrd rou cxorovg), and will make manifest the
;
counsels
of
the
hearts (rdg
iSovT^dg
is
ruv xagS/wK.)"
The
former
more
specifically taught in
dom
God
/.al aiij^a
do not mean carnal passions, but our corruptible body is proved by cp&o^d. Before this
?7
body be translated
ii.
into heaven,
it
mysterious change.
Hebrews
gospel with
2, 3.
The
contrasted
to the
The
former means, therefore, the law of Moses, and not the different messages delivered by angels under the Old Testament economy.
(f/)
The
Most words
by means of the
Thus
dr/tatufca signifies
justification
i.e.
examples as
fication,
this,
vey
in a certain passage.
but the general meaning remains the same. useful to bear this in mind, lest we follow the example of
;
239
who
assign a
new
signification to the
The
;
modify, with-
Timothy
is,
iii.
15,
or/.og
;
signifies
house
of
a
God, that
ivord.
the church
and
ii.
in 1 Peter
2, rh
ii.
spiritual house.
In
xiii.
Peter
15,
of the
Hebrews
6\j6iav ahiCioig,
of praise, shewiii.
is
meant.
Coloss.
\,
If ye then
gur/iy's^Drtn,
Tw
Xg/ffrw,
It is a resurrection
of
2 Tim.
i.
9, -AXrien ayia,
a holy call-
2 Peter
iii.
Christ.
Matthew
v. 3,
'xroi'/jai
:
tm
Ti/eu^ar/
wherein the poverty consists Olearius, Wetstein, and Paulus erroneously refer
specifies
it is
in spirit.
to
rui
cn/su^aar/
/xay.d^ioi.
Gal.
vi. 16,
The
Israel
of God
(roD Qioxj)
Coloss. ii. 9, rh tX^u/jm r^g kornrog. Here tX^^won account of the genitive kornrog, does not signify the cJiurch, l^a, 1 Tim. v. 3, rag but the divine perfections belonging to Jesus. Here the adverb ovt-ws ovroig yjiiag, those who are widows indeed.
Tim.
e. his
iv.
10,
and
V. 7,
Psalm
temple
xxiii. 6,
nin~n''32,
in the
i.
or church.
(e)
Examples subjoined,
ciples in action.
Thus
works of the
from which
we
meaning of the phrase 'i^ya ea^xog. See Hebrews chap. xi. from which we learn, that true
;
or faith
is
The remote
it
This
is
merely
already
we have
same head.
There
is
* Cavcnduni est, ne significatum et sensum verborum in quoque loco confuiiJamus. Becli, Monogrammata, Lipsiie, 8vo, 1803, p. 13G. Moms was the first who clearly pointed out the distinction, in his dissertation, De Discrimine Sensus et Siynijicatioiiis, translated by Professor Torrey in tlie American Biblical Kepository for 183-1.
240
The
following obser-
They
whether it be viewed in smaller or larger compartments. In considering the connexion of parts in a section, and the amount of meaning they express, acuteness and critical tact are
much
needed.
We may
be able to
tell
gument.
talent of
Ability to discover
the proper pauses, the natural sequence, the pertinency of expressions to the subject discussed, and the delicate distinctions of
is
of separate terms.
higher faculty
dili-
may
it.
men
dowed
They cannot
alike
composition.
philologist
is
he
may
ment
of
new
the
In
particles
he may be mightily assisted by a just perception of those which have been designated saga 'Trr^oivra, not less than by sympathy with the spirit of the author whom he seeks to
this,
understand.
By
placing himself as
much
phenomena to which
his rapt
he will be in a favourable position for understanding the parts and proportions of a connected discourse. The subsequent remarks may possibly assist the sacred interpreter in separating a writing into sections or paragraphs.
tuitive sagacity of
The
in-
some
will scarcely
require
them
but they
may be
cal investigations.
241
dift'erent ar-
Let the vicinity of a passage be enlarged until a gument be introduced, or a new topic presented.
If,
The
divi-
Thus
may
tion.
The interpreter must be guided in a great measure by his own judgment and acumen. Sometimes he will find a proper
pause without
difficulty
;
changed
The
prophets especially,
by those they are describing. Hence there boundary between their statements no clear line of demarcation, but a sort oi fusion by which their declarations are melted as it were into a single mass. Diversity of matter must guide the expositor in distinguishing sections, though the beginning and end of a subject escape notice. We have alluded to the
into topics suggested
is
no
definite
but
may
The
thoughts of
arguments.
this writer
continuous
therefore,
of the language
tions,
or to partition his
arguments into
distinct sec-
without doing violence to the terms by which the parts of an argumentation are intertwined. More intent on matter than
which writers These remarks are not intended to convey the idea, that the sacred writers, and especially the prophets and St. Paul, are confused, irregular, and
method, he disregarded those
artificial distinctions
Their discourses and statements are pervaded neither by inextricable confusion nor incoherent digressions.
On
the contrary,
they prosecute the purposes which they had in writing, by perBut they were not educated in the tinent steps and arguments.
schools of rhetoricians
ness of method.
;
They wrote
mankind
at
not be judged
H h
242
by artificial or formal rules. They were popular writers, and as such are not to be tried by the technicalities of art. Filled with
their great subjects,
partitions
it was natural for them to neglect those and pauses, which uninspired men, brought up in the
fre-
must carefully observe the purpose of Particular in which it is prosecuted. attention must be given to the conjunctions, whose office is to connect predications. The suppositive, the causal, and the illative, all of which mark connexions of different kinds, must be
He
mode
noted.
particle
is
engage attention. Yet, after every abatement, the connective particles are most useful in leading to a knowledge of the partitions into which a discourse should be resolved. In setting out from the primary word in a sentence, and enlarging the circuit of exposition, we are not aware of any definite rule that can be given for knowing the proper boundaries that separate argument from argument, or one context from another. The Scriptures present a great variety in the clearness with which these transitions are marked. Sometimes the transition is patent to
universal observation;
at other times
it is
almost imperceptible.
;
Sometimes it is discerned by means of a particle and again, the same vocable fails to indicate it. But the student ought not to be confined to this one method.
It is impossible indeed,
strictly
speaking, without taking in a wider range than that which a distinct section will be found to occupy. What precedes and follows must be examined.
we have been
How
far
the relation
a paragraph extends cannot be seen, without marking it bears to its surrounding locality. real pause in
itself,
so as to preclude
and searching to discover it. To assist, therefore, and for the purpose either of verify-
way
may
be unnecessary to institute
243
we now
;
but the numerous cases of doubt and obscurity necessitate frequent recourse to them. The latter method we regard as much more important than the
the boundaries of a particular context
and as it must be adopted at some stage of the exegesis ; of a book, else no comprehensive survey can be obtained, it is
former
desirable that
will
it
it facilitate
be instituted towards the commencement. Thus the future progress of the interpreter, imparting
full
under-
It
method, let the student of Scripbook at once ; disregarding the arbitrary distinctions of chapters and verses which so often impede the continuity of a discourse. Nor will it be enough to read it once in this manner, but several times. A single cursory perusal will not contribute much towards the present object. Some books indeed
to the latter
Agreeably then
are
much
Thus
difficult to
by the different evangelists, it is not mark convenient pauses where he proceeded to a different place, commenced another sermon, or performed a difl'erent miracle. In the historical books of the Old Testament, the tranBut sits from one occurrence to another are far from obscure. the same facility of resolving the prophetic books into distinct This holds good of the whole poetic deportions is not felt.
of our Lord, as related
partment
and
New Testament,
considerable labour
The commencement of a new section may be known, \st. From inscriptions, ex. gr. in the Psalms; as iii. 1
in Isaiah
ii.
vi.
vi. vii.
and
in Prov. x. 1.
But
it
must be rememim])licitly
authority
transcribers,
From
particles, or formulae,
discourse.
mencement of a new
the
De
American
244
3f////,
THE PHINCIPLES
01'
INTERI'KETATION
From
or those addressed
is
not con-
tinued.
4thlt/, In the prophetic books it generally happens, that a section terminates with an announcement of prosperous and happy times,
favour,
which the Lord promises to visit his people with tokens of his and to bless them with the light of his presence. Hence a new paragraph is distinguished by promises of good preceding. The divine oracles have a generic conformation. They begin with
in
the declaration of punishment, are continued in tones of threatening, and terminate in joyous strains. Such is the usual order
Jehovah mingles mercy with judgment. Even were charged with messages of mournful mood, they were commissioned to append pictures of peaceful and prosperous events, that his people might not sink into despair, but be still cheered amid the gloom, by glimpses of the distant
of proceeding.
when
future.
v.-xi
xii.-xiv.
Amosi.-ix. 10
11-15 promises. After distributing a book into larger sections, a subdivision may be conveniently effected. In the epistles of the New Testament there is generally an introduction, a conclusion, and a body consisting of two parts, the doctrinal and the practical. The introduction and conclusion are generally short and indivisible but the body or trunk of the epistle exhibits various pauses and
contains threatenings
ix.
partitions.
present
the
by reason of
first five
Thus
11
There
is
something
like a
double conclusion
for after
letter written
own hand,
his subject
comes upon
own
The
intervening
portion constitutes the main body of the letter, exhibiting the ar-
The argumentative
13
;
The
Section
chap.
i.
6-ii.
21
;
II.
iii.
VII.
iv.
6-17; IV. iii. 18-25; V. iii. 26-29 VI. 12-20; VIII. iv. 21-v. 1; IX. v. 2-12.
iv.
1-5; 1-11;
ad-
The
245
v.
13 to chap.
vi.
11,
I. v. 13-26 and may be distributed into the following sections. II. vi. 1-5 III. vi. 6-10. These sections come especially under the head of context. They contain statements brought to bear upon a general subject, which, though closely allied, may yet be
;
distinguished.
attentive reader of the epistles of the New Testament may most of them a similar plan, by proceeding in the same way. With respect to the prophetic books of the Old Testament, some are simple in ai-rangement, and regular in plan. Those relating to one nation, people, or city, are most perspicuous, and
The
find in
most easily resolved into their separate paragraphs. Those again which describe the destiny, and foretell the downfal of various nations in connexion with the fortunes of Judah and Israel, are more complicated in their structure, and more difficult of analysis. The separate predictions relating to individual nations must
obviously be considered by themselves, and resolved into their component portions. As an example of the former may be quoted
Nahum, who
His prophecy
\st.
Assyria.
an entire and regular poem, consisting of mao-nificent and sublime exordium contained in the
first
chapter.
2c?/?/,
'idly.
The preparation for the destruction of Nineveh. The destruction itself. The minuter divisions are
the fol-
Chapter i. verses 2-8, contain a description of Jehovah as severely punishing his enemies, while he is good to his people. the Verses 8-14 contain threatenings against the Ninevites 12th and 13th being thrown in parenthetically to console the Israelites with promises of future rest. Verse 15 is an apostrophe to the Jews, announcing peace and glad tidings to them. Chapter ii. 1-9, depict the siege and taking of the city, with the Verses 10-12 exhibit fearful consternation of the inhabitants. prophet of the over the fallen city. Verse a sarcastic exclamation
lowing.
;
13 introduces Jehovah speaking and declaring himself to be the Chapter author of the calamities inflicted upon the Assyrians. iii. 1-8, describe the utter ruin of Nineveh, and the various
causes which contributed to
introduces the example of
it.
In verses 8-11,
the prophet
No-Ammon,
a city of Egypt, as a
witness and confirmation to the Assyrians of the truth of his preNo-Ammon was stronger than Ninedictions concerning them.
veh, yet was
it
destroyed.
In verses li-19
it is
predicted, that
246
like preparations
Nineveh should likewise be cut off notwithstanding all her warand the multitude of her citizens. Take Joel as another example. The most general division of
is,
his prophecies
1st,
devastation of the country by locusts, which some regard as symbolically descriptive of the mvasions of the Assyri-
The
ans, chaps,
2dli/,
i.-ii.
27.
He
Holy
Spirit in the
time of Messiah,
Sdli/,
28-32.
the judgments which
God, after the effuand more particusuccessively, would sion of the Spirit of grace, upon the enemies inflict of Satan, overthrow larly at the last great
He pronounces
of the church,
iii.
iii.
1-21.
The
last part
may
be subdivided thus,
the Tyrians, Si-
1-17.
The
viz.
enemies of the Christian church, and God assembles them all into the valley of Jehoshaphat to pronounce sentence upon them.
The
is,
Jews and the ingathering of the Gentiles, God shall terribly punish the enemies of his church, and gloriously Verses 18-21 depict the millenbuild up his people for ever.
version of the
nial state of the church.
ways of arriving at a knowledge of the points of from one subject to another, as indicative of the connexions subsisting between the various portions of an entire book, Such
are the
transition
discursive.
By
their
means
we
and can
conveniently consult
the continent,
cess
a phrase.
On
Baumgarten has particularly recommended this proof dismemberment (zergliederung), bvit it has been abused
his followers to reduce to logical order dis-
by the endeavours of
short, too
In
much system and sameness have been followed by the Baumgarten-school, in splitting down into sections, subsections, and propositions, the productions of poets and prophets who soared The inspired penmen aimed neither far above such trammels.
at studied transitions, nor rhetorical periods.
artificial
by
Their spirit and dismemberment. Tortured their sublimity and strength sink into
into
lameness.
III.
Parallels.
two
247
verbal and real;'^ the former referring to ivords and When the same or sy-
nonymous u-ords and j)hrases occur in different places relating to the same subject, and are clearly defined in sense by the scope, the
connexion, or the adjuncts, they are verbal parallels. It is of no importance whether their signification be the same or different,
provided the places in which the terms occur describe the same
thing.
Hence, the
definition of
Meyer
is
defective,
who
repreeither
same word
same or
in a different signification
as also that of
Bauer
and
others, who make the same term or mode of expression to be used in the same sense, in order to constitute two places parallel.
same fact, history, doctrine, and contain the same or sy7ionymous words, whether their significations be identical or not. It is not the mere occurrence of the same phrases which constitutes the parallelism of the places to which they belong nor yet the exact coincidence of their meaning, but their relation to the same subject, their description of the same thing. Real parallelism is found vi^hen the same topic is treated in several localities, and the more perspicuous is brought to bear upon the ambiguous or obscure. In the latter case, the object of inquiry is the knowledge of things, rather than the meaning of controverted words. Real parallelism has been subdivided into the historic and didactic, according as the same events are related, or the same doctrines set forth. Hence the former is very frequently exemplified in the books of Kings and Chronicles in the Old Testament, and the gospels in
the passages must relate to the
or event,
;
But
the
New
is
As
this subdivision,
how-
ever,
of
utility,
we
shall
The first thing to be noted is, that the passages employed for mutual explanation be in reality parallel. There are instances in which they are apparently, not really so, as a nearer inspection shews. It is not enough that the same term or phrase be Thus found in both ; there must be a similarity of sentiment. Jonah iv. 10, and 1 Thess. v. 5, are not parallel, though the corresponding expressions Thfl l?j and u/'o/ wxrhg appear in them. The
*
In the next
einer Hermeneutik,
248
place,
it
This may arise from the addition of a synonymous term to that which is doubtscure in one of the parallels than in another.
ful, or from some explanatory adjunct, or the occurrence of a conjugate surrounded by a similar context and unambiguous attributes. What is obscure cannot be explained by what is equally dark. The briefer and less perspicuous should be illustrated by means This of the clearer and more extended passage, not vice versa. And yet expeis so manifest, that it need scarcely be repeated.
power of prejudice
is
so great as to disregard
It is
customary with
many
to look
ing some unwelcome sentiment as evade its force by bringing another apparently
to bear
faith,
upon
it.
In this
taking
away from
whatever
is
of a positive character.
Examples
Germany and
the
Unitarians of Britain are so abundant, that it is superfluous to adduce any. In connexion with this observation, there is another
to.
One
parallel passage
The meaning of some should not be suhoi'dinated to another. should not be held forth as a kind of test by which to try the
truth or correctness of the sentiments contained in others.
They
should be brought into connexion, but not into subordination into harmonious adjustment, rather than one-sided subjection.
The
Again, passages really parallel should not be pressed beyond More should their due force, else violence is done to the text. not be deduced from them than what they legitimately contain. Thus some infer certainty on a particular point, where there is
simple probability.
But
ployed
in
?
what
cases
is
unam-
biguous in their significations, it is unnecessary to have recourse But words which It savours of learned ostentation. to them. those whose signification are rare, and at the same time obscure
is
difficult to
may
it
Although,
we may
new from
this source, it
249
such significations as have been parfrom other sources. It happens not infrequently, that etymology favours a certain signification without putting it beyond the limits of uncertainty and that the connexion is not so decisive, as to prevent another signification from being asIt serves to confirm
tially ascertained
;
signed.
When
all
may be one or more places in which an obscure term is found bearing that signification alone, to which the other means of ascertaining the usus loquendi point
completely satisfactory sense, there
as probable.
in
assuming, that
is
and
may
be applied without
or
It
what
is
words symbolise,
in a certain place.
context
may
leave
upon the right sense the Etymology may refuse its assistance room for doubt but when there are one or
the difiSculty of fixing
;
preferable,
a priori ground for fixing upon the one recommended by external means, and for banishing all doubt as to its entire applicability. Thus we have seen, that parallel passages may be employed to
more
places, in
is
which the
sufficient
uncertainty
confirm significations already found, but not beyond the reach of and in assisting to discover the proper meaning of
;
These remarks
Hebrew than
same book.
same writer. any part of Scripture. (a) Isaiah ix. 6. " For unto us a child is bom, unto us a Son is given: and the government shall be upon his shoulder: and his name shall be called, Wonderful, Counsellor, The Mighty God, The everlasting Father, The Prince of Peace." Here the Messiah is styled the mighty God, 1*123 bVi. Gesenius, however, renders it, the strong hero (starker Held); and De Wette adopts the same
Parallels in compositions proceeding from the
(c) Parallels in
I
250
version.
But
in Isaiah x. 21,
the
same phrase
is
applied to the
God"
IT^il 7^i.
Israel,
20th verse
holy
it is
stated, that
and such as
One
of Israel in truth
same sentiment is expressed in mighty God." Hebrews i. 3. 5/ savrou Kada^is/Mbv 'rroir,ed/MBvog, " when he had purged our sins by himself." A/' iuurov is an elliptical form of expression. In Hebrews ix. 26, we find the same phrase in its full form, dia rrji 6uglag avrou, " by the sacrifice of himself." It would therefore be quite proper to translate i. 3, " when he had by the
sacrifice of himself,
(i) Colossians
i.
upon the Lord, the and in the very next verse, the " the remnant returning to the
16,
all
a\)T(^ lxTi(S&ri
rd rrdvra.
Some
6, the
But
in
Corinthians
tlie
viii.
same phrase
is
things or
In the
to the other.
We
16, the
Clarke,
is
expound
all things
in Coloss.
(c)
2 Samuel
18.
The
priest; and
it is
usually so unparallel
word
in
Chron.
xviii.
17,
D"*^^?"*"!
but
24.
in so doing,
Matthew
&c.
ingly,
viii.
viii.
" And behokl there was a great gsis/xhg," properly signifies earthquake ; but it defor
it,
XaiXa-^.
(Mark
iv.
37
Luke
23.)
A/adiKrov signifies impossible, for in
Four Discourses on the
Luke
* Sec
Matthew
Dr.Pye
Smiifi's "
Sacrifice
2d
edition,
251
conjugate,
ivbi-^erai
put as
its
synonyme.
Its
with
oJx, in
i.
Luke
xiii.
Jolin
3,
is
I'ysvero
33, proves the same thing. signifies were created; for the synonymous
term xr/^w
In the
employed in the parallel passage, Coloss. i. 16. In comparing parallels it is px-oper to observe a certain order.
first
place
we should
modes works proceeding from one person. There is a certain configuration of mind which manifests itself in the productions of one man. Each writer is distinguished by a style more or less his own by characteristics which would serve to identify him with the emanations of his intellect, even were his name withheld. Hence the reasonableness of expecting parallel passages in the writings of one
the same author, as the same peculiarities of conception and
difi"erent
The works
it is
of
much
mode of conducting parallel investigation, because the nature of the Hebrew language varied remarkably at difterent periods. The later Hebrew of Kings and
importance to attend to
Chronicles
is
written about the time of the Babylonish captivity approach in style the Chaldee dialect. Accordingly, the golden and silver age of the Hebrew have been distinguished by Gesenius,
The books
although the division might be carried out into greater minuteness. Hence such books of the Old Testament as belong to the same age
of the
sooner than those written at different and remote periods. Isaiah, Hosea, Micah, and Amos may be examined together, previously
to Isaiah
compai'cd.
and Haggai ; whilst Jeremiah and Ezekiel may be aptly But the component parts of the New Testament canon were written almost contemporaneously. Again, it is obviously the dictate of common sense, that writings of the same
kind should be brought together for mutual illustration, rather than such as belong to different classes. Hence, prophetic pasand sages may be brought into juxtaposition with prophetic ;
among
Thus Isaiah and Hosea come together whereas Isaiah and Joshua are unlike. Proverbs and Ecclesiastes are similar, both
;
252
THE PRINCIPLES
Ob"
INTERPRETATION
;
The
;
epistles to
and therefore they abound the Romans and Galatians and expressions re-
may
be ranked together
as their sentiments
markably harmonise.
it
may be
and of various contents, in order that parallels drawn from them may mutually illustrate each other. Although passages quoted in the New Testament cannot be
identical, yet the
to that of parallels.
quirer to compare words two parts and two languages of the Bible. A sentiment in the Old Testament would In frequently be obscure, apart from its recurrence in the New. the latter, we see the fulfilment of many predictions which must have been comparatively dark to the Jewish church. It presents the substantial verities shadowed forth in the ancient dispensation. Should any one, therefore, object to place passages quoted in
occurring in the
the
New
rallels,
they
Testament with their originals, in the category of pamay be introduced by way of appendix to this topic,
Scripture.
Parallels are discovered from an attentive perusal of the Bible,
In the
may
copy employed. But there is a shorter way of arriving at parallels, viz. by concordances, such as Fiirst's to the Hebrew Bible, and Schmid's by Bruder, to the Greek Testament. For the Hebrew particles, Noldius will be found complete. And yet it is obvious, that these works are better adapted for supplying verbal
than real parallels.
The
best
modern lexicons
Robinson, There are also printed copies of the Scriptures with marginal references. But parallels taken from the margins of
translations should not be relied on.
The
originals themselves
From
former,
we
naturally pass to
that of sentences.
Having ascertained
or period.
we next
composing a proposition
253
We
should
first
This includes the right punctuation and division of the separate clauses, the supplying of necessary ellipses, and the adjustment of all the parts in connexion with the subject and predicate ot the proposition. The subordinate clauses attached to these must
be carefully noted, and the whole arranged in proper order for
finding the
writer.
we
no part of Scripture, the oldest MSS. being without it that some word or words are frequently left to be supplied, which are necessary to complete the
sense
;
body or trunk of a sentence. But there is a punctuation ready to our hand which may be regarded as the result of the combined judgment of many able, pious, and learned men, and therefore it should not be abandoned for light or trivial causes. We must have important and impeTo leave it hastily and frerious reasons for departing from it. quently, betrays a rashness that can neither be commended, nor
positions, are often subjoined to the
beneficially imitated.
of Scripture, and to educe another system of religion than that propounded by Heaven, have frequently recourse to this expedient.
have concocted an ingenious theory or curious and division, with the and of gaining support to view of neutralising opposing evidence,
tenet, will try to alter the punctuation
Men who
their views.
it is
The
plain
language of the Bible, pregnant with meaning though it be, does not demand many supplementary words and the circumstances Here we must in which they are required, are usually obvious.
;
ellipsis is
necessary to
If there be
meaning, so apparent as to arrest ordinary observation, we should not hesitate to fill up the deficiency but the frequent and arbi;
discountenance.
way
of caution,
we come
manner of proceeding by
4.
It is better to divide
several examples.
Psalm
Ixxiii.
Dni^'?
will be,
"I saw
254
is
So
j^p^
Job
xxi. 23.
DH De
Wette renders
and plump
speak of
it
is
their body."
" For there are no torments until their death, But thus, ID? is waYiting; and the
is
Hosea
vi. 5.
eth forth."
By
sense of the common reading is not apmeans, " and thy judgments, the light godividing it, however, thus, i^^_ 11^3 '^Dt^Q^
The
it
" and iny judgment shall go forth as the light," an appropriate and natural sense is presented. So all the ancient versions exAccording to the common reading, the sense " each of thy judgments shall go forth as light," i. e. they shall be open, clear, and obvious to all.f John vii. 21, 22. In the received text, bia touto is put in a different verse from ^au/^a^srs, thus; "Ev 'i^yov s'roiriffa, -/.a! 'jrdvcept the Vulgate.
will be
ng '^avfJjdZiTi' dta rouro Mwutf^s didc^xiv v//,Tv r/jv Tsg/ro/Ajji/' x. r. X. " I have done one work, and ye all marvel. Moses therefore gave unto you circumcision," &c. But according to this division there is nothing to which did rovro can well be referred: " thereJo re M-Oses, gave you circumcision;" the reason is not apparent. Hence it is preferable to connect did rovro with ^av/xd^sn. " I
it. Moses gave So Theophylact, Knapp, De Wette, Lachmann, and modern editors and interpreters. The old punctuation
might be defended, but it is most probably erroneous. In Romans viii. 20, 21, the present punctuation is dxxd
vTord^ocvra
difficult
did rhv
iX'xihi'
&c.
The
passage
is
confessedly
clined,
of exposition, in whatever mode it be divided. We are inhowever, to believe, that the separation of on from iXit'ih obscures the sense. The comma should be removed from its place
i'nitlh^ and the conjunction closely connected with the noun, This division so as to yield the meaning, " in hope that," &c.
after
De
Romans
uiv
I'Tti
ix. 5.
'^05
c5v o)
Tari^ig,
x,ai
ht,
oJv 6
!
rb
xard ad^xa,
'jdvruv
L'd edition, p.
328.
!)0,
cd.
Bruns
255
There are three modes of punctuating- this important sentence. 1st, That found in the received text. 2dlt/, TO xoLTa ffd^Tia. 'O wi/, &c. This was mentioned by Erasmus, and has been adopted chiefly by Unitarian writers.
6 uv s'TTi 'Trdvrcov, Qeog, &C. In the second and third methods, a doxology to the father is contained in the latter clause. But to this there are insuperable
3dl(/,
objections.
in order.
In
all
This position
3
;
invariably observed.
So 2 Cor.
i.
Ephes.
jective
i.
Luke
i.
68.
is
observed in the
LXX where
it
The
^arog in the
iii.
10-13.
proposed punctuation.
follows
1
it
evXoyrj'rbi
i.
immediately.
justify,
Thus
2 Cor.
i.
Ephes.
i.
Peter
3.
To
prior to what it now has. Farther, have the article prefixed. In the passages already referred to, and all others of the same kind, Qihg has the article and had a doxology been intended, the noun should have had the same prefix in this place. Hence the punctuation which converts the sentence into a doxology cannot be admitted, as it requires ihXoyrirog 6 &sog 6 It/ 'rdvruv. These objections, with others that might be drawn from the context, are quite sufficient to set aside the proposed division. They lie equally against both methods of dividing the words. The terms must therefore be separated in some other way, not exposed to such weighty and well-founded arguments derived from established usage. The usual method alone remains, as natural, simple, and correct. We are unavoidably led to adopt it.
&ihg should
1
6
Cor.
vii.
17. E/
fj^ri
sxdaruj wj
'/..
s/Lsgidiv 6 Ku^iog,
r/.a(srov
/'
ug xixXriKiv
/j^ri
r. X.
It is usual to take
in con-
So OUT authorised version. " But as God hath distributed to every man, as the Lord hath called every one, so let him walk." Others render iJ only. Both
nexion with
"ixdsruj ojg s/ms^issv.
fj.ri
meanings assigned to e/ fin are unusual. It is better to put a point after u iir\^ and to supply from the preceding portion, the verb orSag. The sense of the passage will then be the following. " If
thou dost not know, then has distributed to him, as
let
God
God
Instead of the
25G
who
is
not a Christian,
and the wife who has an unbelieving husband separating from him, the apostle recommends, that they should continue to live together, and employ the measure of grace assigned to each by the sovereign dispenser of all gifts, in endeavouring to gain over
the unbeliever to the faith of the gospel.
" But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And without controversy great is the mystery of godliness God was manifest in the flesh," &c. Instead of denomichurch of the living God the pillar and foundation of the nating
1
Tim.
iii.
15,
16.
truth, whilst
it is
of God (images
that do not
we
mystery of godliness, God manifest in the So Griesbach, De Wette, Jahn, Knapp, Pye Smith, and
many
others.
In the following examples, the punctuation seems to be unnecessarily disturbed, and another proposed, which is both unsuitable,
and devoid of
plausibility.
Psalms
^^riH)i/
xvii. 4.
libv'pb
"'S-iny'f ^2
"^51^
D"T?^
"I am
purposed that
lips I
Concerning the works of men, by the word of thy have kept me," &c. Bauer recommends, that the distinction of accents and verses should be neglected, and translates thus, " Thou has not found crimes against me my mouth passes not to the evil deeds of men, /. e. I do not approve of the crimes of others."* The usus loquendi, however, of 7 "I^V does not sanctransgress.
:
literally,
as to the deeds of
men,
i.
e.
men such
vii.
Canticles
:
6.
'^^^i'^^'"*
thee
is
like
Carmel, and
the king is held in the gal" Thy head is like Others divide and translate thus. Carmel, and the hair of thy liead like the purple of kings bound
It is better,
in rings."
tuation,
and
to translate,
V.
i.
.,
however, to abide by the common punc" the king is fettered by thy locks."
.
Micah
nmsN
^ ^
.
Dn'7-n^:a ....
..
r^^\^^ T
;
257
little
among
will
By
be
seen that some discrepancy exists between the prophet and the
It is easily
" And
23.
art
&c.
Mark
ix.
'O
hi
abrCi'
Th,
bhvaeai
TianZsat'
" Jesus said unto him, if thou canst Knatchbelieve, all things are possible to him that believeth."" bull has proposed to separate dumaai from 'jnenZeai, and to render " If thou canst ? Believe," &c. The article rh in this it thus
vdvra duvara rw
'TrianuovTi,
example
is
is
employed
as a
mere ob-
and
i]
is
equivalent to videlicet.
I'lrru
;
TLdris, aojdov
X rr\i
u^ag
raurri;'
;
u'/./.a.
did rouro
Isow
from
is
my
soul troubled
:
and what
me
this
hour
Here
also
we
" Father,
deliv^er me from this hour ? Nay. For this cause," &c. So Knapp and Lachmann punctuate, according to the sentiments
of Grotius.
The common
viii.
rendering
is
Romans
demneth
33, 34. It
is
"
Who
shall lay
any thing
to the
charge
of God's elect?
God
that justifieth.
Who
is
he that con-
who
is
? It is Christ that died, yea rather, that is risen again, even at the right hand of God, who also maketh interces-
We
"
Who
shall lay
any thing
is
to the charge of
?
God's
elect ?
God
that justifieth?
is
Who
risen
he that condemneth
again,
who
is
who
also
maketh
Cor.
V.
;
12, 13.
roxjg hi
x.^lvin
Oup^;' rovg
rrovri^ov
itfu
iifiuv
i/MTg x^iviTi
a-jTuv.
e^w
6 '^ihg x^iviT.
Kai l^agiTn rh
i^
I to
* "
TOLUTrii. at
understand," says Dr. Campbell, " the question as ending, not at s"r&i, but at which place there should be a point of interrogation or rather, that the
;
as
two
questions."
On
ii.
p.
514, Svp,
K k
258
out? do not ye judge them that are \vithin ? But them that are without, God judgeth. Therefore put away from among yourselves that wicked person." Knatchbull has proposed to divide " Not at all. Judge the passage thus ov^i' roug sVw b/xsTg xoiviTi.
:
ye them that are within but those that are without, God judgeth and put away from among yourselves that wicked person." According to this punctuation, ohy^i is made the answer to a question, which is at least unusual. The adverb is generally found
; ;
in interrogatories
is
given,
ou
is
employed.
Sometimes
there
is
it
stance of this
may
be seen in Gen.
iv.
13,
mine iniquity greater than that it can be fol^^iven?" The common rendering is much better; " Mine iniquit]^ greater than I can bear." Gen. fv. 23. " I have slain a man to my wounding, and a young man to my hurt." Onkelos followed by a few others would render, " Have I slain a man to my wounding and a young man to my hurt ? I have not ;" but this is a refinement evidently devised
render the words,
Is
for the
"
purpose of clearing
Lamech
of murder.
But
at the
we should
also
same time supply the ellipses. Thus in 1 Sam. xxix. 1 1 " Looked with compassion upon thee." Here "'J'*!/ DHJII, 1''?i^ my eye is understood. Isaiah xlviii. 11, 711^ "^^St"*!), " for how
should
it
be polluted
?"'
Here ''1123,
my glory,
is
to
be supplied
from the words immediately succeeding. Job xxxix. 24. " And he does not understand, that the voice of the trumpet resounds"
voice of tumult echoes from the city," &c. " But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you." Here we must supply the conjunction although. If the construction were regular, the words should stand thus tp/i/ i^h hnc, 8ouXoi, nv di v'TrrjKovgars,
Isaiah Ixvi. 6.
vi.
"A
Romans
17.
X. r. X. 1
Tim.
iv.
1-3.
"
Now
some
to seducing spirits,
from the faith, giving heed and the doctrines of devils speaking lies in
shall depart
;
having their conscience seared with a hot iron ; forbidding to marry, to abstain from meats, which God hath created,"
hypocrisy
;
259
&c. Here the sense evidently requires the opposite of jcwXuoi't-cov to be understood; cojnmanding to abstain, &c. As instances of wrong ellipses, the following may be taken.
Psalm X. 3. " For the wicked boasteth of his heart's desire, and blesseth the covetous, ivhom the Lord abhorreth." There The is no reason for supplying ivhom, as is done in our version. proper translation is, " And the covetous man curses, contemns
Jehovah."
So Ewald,
De
our translation.
So understand gotten or acquired. But this is aside from the true sense, which is, " wealth is lessened by vanity, but whosoever g-athers into the hand increases it." So De Wette, C. B. Michaelis, and others.
Proverbsxiii. 11.
Some
complete without
two daughters are, give^ give. Isaiah xlii. 19. Here some would have the full form to be T^b'^'tii ONf'pp llir^^^p, " as he to whom I have sent my mesit
The
sense
is
Saadias, Lowth, The comand alone agreeable to the parallelism. Matthew xiv. 25. In order to remove the miracle from this place, Paulus supplies alyiaXcp before ^aXdggyjc This is contrary to the context. So also in xvii. 27, he would understand twX^<sag before ib^rieng as if the meaning were, " when you have In these unnatural sold it, you will get a piece of money." ellipses Bahrdt also indulged, as might have been expected from
senger."
mon
translation
right,
an unbeliever.
John
z6g/jboi
i.
10.
ovx.
'El' TiZ
xofT/xw
^i/,
Ttai i xoff/juos
di'
avrou
h/'iviro'
xai
and the world was made by him, and the world knew him not." Dr. Carpenter, and others of the same school in theology, would understand vicpMTtGfisvoc, after lysvsro, as if the meaning were, " the world by
avTov
iyvu.
"
He was
in the world,
The
verb (pwr/^w), and supplied in the present verse. In justification of this construction, we are referred to supposed parallel cases,
one of which is Acts xxii. 28. The tribune who apprehended Paul was surprised at the prisoner claiming the privileges of a Roman citizen, and observed, " for a great sum obtained I this freedom," to which the apostle replied, iyuj b\ -/.ai yiysv\irifiai, " but I was even so born." VVe This is not an analogous example.
260
(\o
THE
l'RlNCil'LE3
OF INTERPRETATION
7/vo/Aa/ is
when
the verb
may
be supplied after
The
context
may
But the
never so understood, except when it might be aptly expressed in English by so. In the passage from Acts, this particle is all that is required in English to supply the
ceding clause
is
full sense.
i.
It is
easy to see that the supplying of so in John convey the sense, " the world was enlightened by
him."*
John
he."
viii.
58.
" Before Abraham was, I am." Many have " Before Abraham was, I am
however,
;
This
ellipsis,
is
neither required
by the context,
know
it
nothing of
it.
The
and so
far
the advocates of
from making the passage better understood, it to have recourse to far-fetched interpretations
obliges
Hebrews ix. 10. " Which stood only in meats and drinks, and diverse washings," &c. Here the words which stood are The right transunnecessary, for there is no ellipsis whatever. lation of the passage is, " During which (time) were oftered both gifts and sacrifices that were not able to make the worshipper perfect with respect to conscience, being imposed (in addition to meats, and drinks, and divers ablutions ordinances of the flesh)
we
are to be guided
by the con-
New Testament, and by ancient versions. The two particulars are especially useful. The context may obviously demand a certain division, without which, violence would be done to the plain sense of the passage. The syntax of the language may also prefer one punctuation to another, or the usage of words and phrases recommend one ellipsis. These should certainly weigh more with the interpreter than a predominant
desire to support sentiments previously entertained,
or fondly
Could we bring ourselves to learn, with all submission, the will of God, and to endeavour with unfeigned sincerity to know nothing else, prejudices would cease to bias inquiry, and
cherished.
for escaping
An
beare, .^l.A., F.R.S.," &c. 2d edition, l-'mo, London, 1836, pp. 427-430.
261
processes
The two
we have
we
amount of
exposition.
It is impossible
ellipsis,
ascertain
the right
ing to a passage.
ledge of them,
is
The
process by which
we
arrive at a
know-
we propose
to interpret, is
brought to bear upon their discovery. It is impossible that it should be otherwise. Considerations which we might wish for a time to keep in abeyance, are closely interwoven with others. They mutually modify and aflfect the whole process of interpretation. The principles and powers of man are such, that he cannot reasonably divest himself of a part of these considerations, especially since he has been practically and continuously habituated to
earliest use of
language as a medium of
its
intercourse.
nature
and position, we should next ascertain the proper construction of the a period the subject and predicate with their adjuncts clauses attached to the main part of the sentence and the syntactical principles it presents. We have already spoken of the mode of ascertaining the subject and predicate and need not repeat former observations. Here a knowledge of the grammar of the Hebrew and Greek languages is especially required, not merely acquaintance with the general outlines, but with the characteristic peculiarities, and all the irregular phenomena which
it is its
province to record.
ix. 6.
perpetual end
is
" O thou enemy, destructions are come to a and thou hast destroyed cities ; their memorial perished with them."
Psalm
The passage literally translated stands thus The enemy they are gone desolations for ever And the cities thou destroyest their very memory
!
has
perished.
The
is,
that
for ever
H'^iNH T
is
Ewald, with
less precision,
un-
derstands
it
Lehrgeb. pp.72!,
4.
262
which there
sition
is
no syntactical objection.*
is
ni^^n
is
put
in
appo-
with
2 ; i ^? n. The meaning
by the enemy
enemy themselves,
strength
Psalm
?s in
Ixxxiv. 5, 6, 7.
;
" Blessed
is
the
man whose
thee
Who
passing
through the valley of Baca, make it a well the rain also filleth the pools. They go from strength to strength, every one of
them
in Zion appeareth before God." After the Psalmist has spoken of the happiness belonging to
those
who
be constantly worshipping Jehovah in his temple there, he passes, by the law of contrariety, to the state of such as lived among strangers, and pronounces them also blessed in the possession of The body of the sentence cona sure trust in the Almighty. sists simply of the proposition. Blessed is the man whose strength
is
in thee
and with
the
it
is
his
consummated
is
desires,
" Blessed
man whose
God."
peareth before
Zion he appeareth before God." is in thee; in Zion he apHis appearing before God in Zion is
strength
"
Though
not
an inhabitant of Jerusalem,
lers in the
yet
if
his
strength be placed in
God, he enjoys the happiness belonging to the constant dwelholy city of appearing before Jehovah in his temple. The intervening words, " in whose heart are the ways, passing through the valley of tears, they make it a well, and a they go from strength to mild rain covers it with blessings strength," are descriptive of the feelings and hopes by which the pilgrims to Jerusalem are animated and were suggested by the general mention of an individual whose strength is in the Lord, though he reside at a distance from the city of the
; ;
great King.
They
"
till
he arrives
at the temple.
delineation of the
Though
he places his strength and confidence in the most High, assured that he shall yet behold His beauty, and inquire in His holy
temple.
Bundes
320.
p.
263
dry and dreary valleys through which he passes, are converted by hope and joy into a region abounding with water, and covered with the blessings of the latter rain. Instead of being weakened or discouraged by the valley of tears,
them with
delight.
The
he increases
his desires.
sentence.
in strength, until at last he attains the summit of Such is the general construction and meaning of the Between the first and last clauses of it, a number of
33-35. " O the depth of the riches both of the wisdom and knowledge of God how unsearchable are his judgments, and his ways past finding out For who hath known the
Romans
xi.
? or
his counsellor ?
Or who
shall be
again."
The
The
The The
depth of Jehovah's riches or rich mercy; 2<//y, ; ^dly, The depth of his knowledge.
33d verse contains an additional exclamaembodying The next verse illustrates the same particulars
by way of interrogative negation, in language borrowed from the Old Testament. The first question, "who hath known the mind
to the knowledge ; the second question, " who hath been his counsellor," applies to the wisdom ; and the third, " who hath first given to him, and it shall be recompensed Thus the to him again," enlarges upon the riches of God. The first two interrogatories are taken from order is inverted. In the whole passage there is a reIsaiah the last from Job. gularity of structure and symmetry of parts which the superficial
reader
may
not perceive.*
ii.
Galatians
3, 4, 5.
'AXX'
ovdi Tlrog
nvnyvoc-
/.daSri Tri^irfMYjST^vai.
A/a
dh rous 'ira^siffdxTouc
riv
^svda6sX(povg,
'iyo/Liv
s'l^ufjuiv
o'irivig
^iiariXdov
'I'va
X^igtuj 'Itjoou,
'iva,
TiiJjdg
xaradouXdoSuvrai'
Oig ouds
hia/Jjsivri
m'^bg ir^hg
u^av
vfj^ag.
rp vTOTayp,
rj
a Greek, was compelled to be circumand that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in to whom Christ Jesus, that they might bring us into bondage
:
2cl edition,
p.
117
et seq.
264
we gave
by
We
take
it
for granted,
is
correct,
though the words 0T5 ou^s were suspected by Jerome, Theodoret, and afterwards by Mill, and Theophylact, in ancient times All critical authorities except Semler, Koppe, and Griesbach. D. and Tertullian have them. The passage also clearly shews that Titus was not circumcised, for the apostle would not have yielded to the false brethren in a matter where principle was con;
Paul combats the insinuations of judaising teachers They alleged, that the gospel he preached among the Gentiles was not the same as that preached by the other apostles, because he insisted on faith alotie without the
cerned.
St.
against
himself.
works of the law, or the necessity of ceremonial observances. In answer to this objection, he states, that he went up to Jerusalem along with Barnabas and Titus that he made known to the chief apostles the nature of the gospel which he preached ; and that
;
They
but
who had
The
central state-
ment of the
revelation,
"I
preach
among
the Gentiles."
It
was on account
he
laid his
is
mode
The
third
verse
among the heathen. Though it was was a Greek, yet the apostles did not insist upon the necessity of his undergoing circumcision. So fully did
of his doctrine and conduct
known
they approve of Paul's gospel, that they did not once require his Greek companion to be circumcised. Had Peter, James, and
John, compelled him to submit to this ceremony, the calumniators of the great apostle would have had some ground for their
insinuations
;
their sentiments
but their acquiescence in his conduct shews that were in harmony with his own. The di at the
of the fourth verse
is
commencement
connective or continuative
and is to be joined with avi^nv or avidifinv, either of which should be repeated for the sake of greater perspicuity.. The third verse being thrown in by way of parenthesis, turns aside in construction from the second, and occasions an irregularity.
263
Hebrews v. 7, 8, 9. " Who in the days of his flesh, when he had offered up prayers and supplications, with stron<^ cryhig and tears, unto him that was able to save him fi-om death, and was heard in that he feared though he were a son, yet learned he obedience by the things which he suffered and being made perfect, he became the author of eternal salvation unto all them that obey him."
; ;
The body
"
nected statements.
He
salvation."
former of these general propositions is modified by the following statements. Christ learned obedience in the day of his
he learned obedience though he were a son lie learned ; obedience by the things which he suffered. The qualifying stateflesh
;
The
ment of the second general proposition is simple he became the author of eternal salvation to all them that obey him. There is also a minor clause accompanying the first modifying statement of the former general proposition, ivhen he had offered up prayers and supplications, with strong crying and. tears, unto him that was able to save him from deaths and was heard in that he feared.
;
in a parenthesis.
Hebrews xiii. 7, 8. " Remember them which have the rule over you, who have spoken unto you the word of God whose
:
faith follow,
Jesus
This passage is greatly obscured by the rendering just quoted " Remember your leaders," says the from the received version. apostle " who have spoken unto you the word of God, and attentively considering the
end of their
life,
These
triumphant testimony to
were now dead. They had borne a and the truth and power of Christianity
;
From
the
common
in
might be inferred, that " Jesus Christ" is put apposition with " the end of their conversation ;" but a cursory
version
it
it
will
it-
It
may
means
of
its
explanation.
may
1
furnish
266
Here
of the
among
capable of bearing.
three verses contain a descrip-
Take
tion of
the
first
Psalm.
The
first
last three
a delineation of
its
opposite.
is
Two
Blessedness
pre-
Many
So Hawker, Fry, and others, understanding the man to mean, the So7i of man. But the fourth verse, by mentioning the
ungodly, points to the ivhole class of the righteous in the
division,
first
as those with
whom
;
The
the
way
of the righteous
It is quite
same conclusion, " For the Lord knoweth but the way of the ungodly shall
to put the character of the Sa-
perish."
uncommon
Hence
the
Psalm
John iii. 6. " That which is born of the flesh is flesh; and which is born of the Spirit is Spirit." That which is born of man with his fleshly, carnal, unrenewed nature, possesses the same In contrast with this it is stated, " that carnality and sinfulness.
that
which
is
is
Holy
Spirit
Spirit's
ly holy.
is
Two
There
is
man
The Holy
is
other.
The
and
holy
whom they
and
sinful nature.
II. Its
it
which
stands.
{a)
The
view
(b)
in the passage.
scope.
The nature of
and
its vicinity,
the union subsisting between a passage whether intimate or loose, interrupted or other-
wise.
(a)
The
had
ject he
267
ments of
employ were
proper locality
each contributes
and
is
Each
to
educe the
argument or
illustration,
This
the
method pursued by
every author.
purpose.
and
separate modes
made
to
way
The
may
extended range as
may
require.
It will
be necessary, however, to
examine the general scope, of which the special is merely a subThe author of a book must have undertaken it with division. some fixed design, and kept in view a certain object throughout. To write without this, were to write unintelligibly and confusedly. The sacred penmen, under the superintendence of the Spirit, were led to treat of holy themes regarding the church of God and in their discussion, to adopt such modes of conveying their sentiments as were best fitted to the nature of the topics. When, the object at which therefore, we perceive the scope of a writer the grand point which he wishes to attain we are in he aims By the the right way of ari'iving at a knowledge of his work. general scope is meant, the design which the author had in writing the object he proposed to himself in the whole work. his book,
;
be
It
may
known
in various
ways.
1*^,
From
itself;
the specification
From
Zdly,
From
the
occasion to which
\st.
origin
must be
attributed.
the book
more or less plainly, in This is ordinarily done at Thus Solomon, or the author of Ecclethe beginning or end. siastes, has explained at the commencement, the argument he
Sometimes the author has
itself,
told us,
undertook to illustrate (i. 2), viz. the insufficiency of earthly enSo also at the commencement joyments to render men happy. " The of Proverbs, the object of the writer is thus set forth
:
to
know
268
wisdom and
equity
;
to perceive the
wisdom,
justice,
1, 2, 3, 4.
mer
" The foris stated in these words have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandment unto the apostles whom he had chosen ;" and in the Apocalypse " The revelation of is contained the following announcement
the design of Luke's Gospel
treatise
:
unto him, to shew unto his servants things which must shortly come to pass." Many of the prophets
their predictions at their
God gave
commencement,
Peter
Nahum,
its
&c.
:
At
"
first epistle,
thus declares
scope
By
you, as
God
wherein ye stand,"
v. 12.
In like manner, John announces the leading design of his gospel " But these are written, that ye might benear its termination
:
is
Son of God
ye might have
2dli/,
life
Where
This of the same kind recurring in the book itself. Unless some prevailing sentiment had pervaded the mind of the writer, and been kept continually before his view, such reflections would either have been wanting, or ceased to return frequently and at stated intervals ; or they would have That they are to be taken materially differed from one another. design which the author of a book had the leading of index as an
the design of the writer be discovered.
often derived from rejlections
in view, is pretty evident
from the
fact,
that
when
there
is
an
seen strictly to harmonise. Thus reflections interspersed throughout the gospel of John, declaring that these things were written
to establish the faith of christians in Jesus as the
(see
ii.
Son of God,
16
;
11
xxii. 24,
&c.
vi.
64, 71
vii.
30
is
xii.
xxxvii.
41;
xviii. 9,
32;
what
openly announced
in XX. 31.
So
2G9
theocracy ; God himself inflicting punishments and bestowing rewards immediately after the commission of crime, or the practice of virtue. This is apparent, because at the end of the history
of each king, an observation
to the divine
is
made
commands.
how-
ever, the interpreter should see that they be scattered over the
entire
book
Thus
those
who
is to defend Paul from the accusaJews that he was a despiser of the law, are in error.
This conclusion cannot be maintained from statements setting first to the Jews, and when rejected by his countrymen, to the Gentiles because observations
forth that the apostle preached
;
Sometimes the general scope is not discoverable by either two methods referred to. In such cases, we must endeavour to ascertain the immediate occasion which gave rise to the book or epistle, and thence learn the leading design. Thus their subjects are sometimes prefixed to the Psalms, indicating at the same time the historical circumstances in which these composi3(//y,
of the
tions originated.
It
ness of the
titles is
We
are inclined to
who
genuine
titles;
The
from the historical circumstances out of which they arose. When, therefore, we know the occasions on which they were composed,
their general
Thus much
different
for the general scope which the authors of the books had in view when commencing to write under the
will
lyse the parts which precede and follow, but also to bring the
general scope to bear upon it. The special scope is intimately connected with the general, and the general with the special.
When we
it
assists in
270
THE PRINCIPLES
entire
01'
INTERPRETATION
The
book must usually be perused, that the design of an may be correctly apprehended in its sub-
The may be
discovered in the same way. The preceding and succeeding context ought to be attentively weighed, in connexion with the general scope of the whole. Thus the particular de-
proper
first,
by the author.
descending from a survey of the outline, to the smaller parts and connexions. Having a comprehensive view of the whole, we are better able to survey the pieces of which it consists. Thus we take the passage Romans vi. 21-23, and in order to understand it fully, we endeavour to ascertain the special scope of the writer. The general scope of the whole epistle is to establish the doctrine of justification by the righteousness of Christ. The design of the 6th chapter is seen from its commencement. It is to show, that the doctrine of justification by the free grace of God, so far from being an encouragement to live in sin, has an opposite tendency to destroy the power of sin in believers. To illustrate and confirm this statement the apostle asserts,
1st,
That
being united to him as members of his mystical body, they should necessarily die and rise with Him die to sin and rise to a new life of righteousness verses 2-11,
;
2dly,
He
fact, that
in
adopting
it
In becoming Christians they were set free from the vassalage of sin ; verses 12-20.
vice of
God.
Sdly,
He depicts
servants
verses 21-23.
Thus
sin.
justi-
of sin
eternal death,
through righteousness.
unavoidably leads to
27
grace
How
ness ?
(6)
implies and produces freedom from its dominion. then can the doctrine of free grace encourage licentious-
discourse
subsisting between the parts of a continued been denominated logical, in reference to the thoughts expressed psychological., as far as it depends on the
The connexion
has
;
historical,
when
chronological order
historico-dogmatic,
when
trans-
actions
There
at
is
speak
The
nexion, whatever
Whether
whole or a
ter will
part,
cause or
effect,
antecedents or consequents,
interpre-
which
are,
resemblance, contrast, will also pi'omote a right perception of the meaning of Scripture. The manner in which ideas
were suggested
be found
in unison
with the
lead us to
sympa-
in lively images, In poetry especially, an acquaintance with the train of thought, and the circumstances by
which
it
is
much
to the
It is useful also
when
doctrines
is not Circumstances and discourses are interwoven or put in juxtaposition, that require to be separated. It is highly probable, that our Lord uttered the same sentiments on different
same time.
The
chronological.
that
some
at least of
were repeated
and that
his discourses
having been
" Attanien conatus definiendi singulorum ordinem et occasioncs prsesertim in si consideremus, Jesum diversis temporibus,
coram
quo plane
ridicula est
272
may
be interto be
re-
These need
they
may
Remarks
after which a paragraph or sentence is continued, as ; no interruption had taken place. So Genesis xxiii. 2. " And Sarah died in Kirjath-arba; (the same
Canaan) and Abraham came to mourn and to weep for her." Exodus xii. 15. " Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel." In this version the parenthesis cannot be marked, because the The following is a original words are unnaturally transposed.
is
Hebron
in the land of
for Sarah,
literal translation
of the verse.
ye eat unleavened bread, even the first day ye shall put away leaven out of your houses (for whosoever eateth leavened bread, that soul shall be cut off from Israel), from the
shall
:
first
day
"As many were astonished at thee; (his visage was so marred more than any man, and his form more than the sons of men) so shall he sprinkle many nations." Isaiah liii. 9. " And they had assigned him his grave with the
Isaiah Hi. 14, 15.
;
wicked,
(But he was with the rich after his death); Though he had done no violence. And deceit was not in his mouth." The parenthetical remark is thrown in to shew how easily God and how the disdefeated the designs of the Messiah's enemies they intended to cast upon him turned to his honour. was grace Daniel viii. 2. " And I saw in a vision (and it came to pass, when I saw, that I was at Shushan in the palace, which is in the and I saw in a vision, (and I was by the river province of Elam)
;
;
of Ulai)."
Acts
i.
15.
"
And
in those
in the
midst of
pius verbis, ut
gelists;
])lus
cum
Unter-
273
Romans i. 3-T. " Concerning his Son Jesus Christ our Lord, (which was made of the seed of David, according- to the flesh and declared to be the Son of God with power, according to the spirit of hoHness, by the resurrection from the dead by whom we have received grace and apostleship, for obedience to the faith
;
among
all
name
among whom
is
to all," &c.
Now as touching things offered unto idols, have knowledge (knowledge puffeth up but charity edifieth. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him) as concerning therefore
1
1-4.
"
we know
that
we
all
2 Cor.
(as if I
T^aorrjg
and
fiax.^odu/jjia
just mentioned.
is
We
in
to
be found
Heb.
^iigSJv.^
To
this
assumption we are led by the want of the particle xat before ^a^mgintimating a slight change in the flow of the words, as also by I-Ti6s<riu)g ri immediately following (BaTrKSfim hhayjig. Placing tlie words in a parenthesis, the sentence stands thus, " Not laying again the foundation of repentance from dead works and faith in God, (the doctrine of baptisms, and the laying on of hands), and the resurrection of the dead, and eternal judgment." The foui/jbojv,
viz.
repentance,
\\\
connexion of the Old Testament with the New, the parenthetic clause is thrown in, as explanatory of repentance from dead works and faith in Christ. The former was symbolised by the various
baptisms or ablutions under the Mosaic dispensation,
to the necessity of repentance
;
pointing
signifi-
whilst faith in
God was
victim.
These observances of the Levitical law premore clearly revealed under the new
economy.
274
THE
I'RINCrPLES OF INTERPRETATION
The
sufficient reason.
Psalm
feet
xlv. 5.
"
Thy
sharp arrows
the people
fall
at
thy
The
is
adjective sharp,
and should not be in brackets. 2 Cor. i. 12. " For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity (not with fleshly wisdom but by the grace of God), we have had our conversation in the world," &c. Even Knapp, whose judgment in these matters was excellent, has retained the parenthetical brackets in this place, when they should be removed. This has been rightly seen by Winer and Lachmann. Digressions are somewhat different from 'parentheses. They consist of deviations from the line of argument pursued, into collateral topics ; or turnings from the direct course of thought into another somewhat allied to it. They are longer than pa-
rentheses.
the former
renthesis.
The
construction of a sentence,
slide into or
the
The
by pa-
them more
fully than
The
There the stream of thought is frequently interruptwith holy zeal, and intent upon the highest themes, neglected to observe those laws of style and grammar which the less ardent are wont to follow. Hence he gave exdigressions.
ed.
His
soul, filled
"
He
was, as
it is
visible,
man
warm
writings of the
New.
dance on those subjects which came in his way so that one may consider him, when he was writing, as beset with a crowd of
thoughts,
all
In this posture of mind it him to keep that slow pace, and oborder and method of ranging all he said, from
which results an easy and obvious perspicuity. To this plenty and vehemence of his may be imputed those many large parentheses, which a careful reader may observe in his epistles. Upon
this
account also
it is,
215
au argument, to let in some new thought suggested by his own words ; which having pursued and explained, as far as conduced to his present purpose, he reassumes again the thread of his discourse, and goes on with it without taking any notice that he though somereturns again to what he had been before saying out of his slipped have times it be so far off, that it may well mind, and requires a very attentive reader to observe, and so
;
members
together, as to
make up
the con-
how
hang
to-
it all
of a
A
iii.
where the awkward division of chapters " For this cause I Paul, the prisoner of Jesus Christ for you Gentiles'" (iii. 1), repeated in iv. 1, " I therefore, the prisoner of the Lord, beseech you," &c.
Ephesians
greatly obscures the connection.
From
many have
So Rosenmiiller.
to the Philippians
i.
ii.
Another example occurs in the epistle 16. After the apostle had expressed
27-
to
ment of the Philippian Christians in religion, and communicated them the strait in which he was, he turns aside to exhort them
to stedfastness in the faith,
to unity
The
closely connected
14-17.
Some make
Here the
properly a digression.
v. 10-vii.
Hebrews
offices,
Mel-
Hebrew made
At
permanency,
18.
The
now
Instead of answering
(vii.
8) to speak
God
required of
'
them
in prosperity.
It is not
till
* Locke's preface to a
276
verse 18 of chap.
tion proposed.
THE PRXNOirLEs
viii.
oi-
interpretation
is
given
to the
ques-
2 Cor. xii. 14-xiii. 1. " All from Behold, this third time I am ready to come to you,' ver. 14, to ' this third time I am comingto you,' chap. xiii. 1, must be looked on as an incident discourse,
'
that
fell in
;
occasionally,
though tending
to the
the rest
way
Such men are often, by new matter rising in their way, did. put by from what they were going, and had begun to say which, therefore, they are fain to take up again, and continue at a distance which St. Paul does here, after the interposition of eight
he
; ;
verses."*
In conducting these two processes, we have been virtually examining the context, and preparing the way for bringing it fully When to bear upon the sentence which we purpose to expound. the scope of a writer has been discovered, and the nexus of a
passage with
its
vicinity,
which teaches
of great importance.
The
neglect of
its
<loctrine.
have often selected passages, severing them by violence from the connexion in which they stand, and endeavouring to graft the most erroneous sentiments upon the words
of Scripture.
Men
fall
Those who
are
have frequently recourse to an expedient so reprehensible. But Christian. It is inconsistent with his it is unworthy of the
character, as
inculcates.
tliis
it
of the utmost importance to attend to canon, and to explore the locality of the passage itself.
It is therefore
1.
Ecclesiastes x.
to send forth
" Dead
flies
;
an offensive smell
honour
is
little folly."
Here the
was intended
to serve.
is
Micah
ii.
7.
"
O
to
the spirit of the Lord straitened? are these his doings? do not
my
words do good
him
?'^
This verse
\o's.
Wurks, ly
London,
}82a, vol.
viii.
pp. 238, D.
277
reprehends the ungodly by asking them, did they think tlie power of the Lord was lessened, so that he could not authorise his prophets to threaten them with sore punishment, because of their
iniquities.
impotent?"
Is the spirit which inspires the prophets become In the preceding verse, they had interdicted the true prophets of Jehovah from prophesying; and therefore these words, taken in their connexion, contain a minatory interrogative addressed to them, " Are ye so infatuated as not to know, that the
"
Lord's true prophets cannot be interdicted from declaring His judgments, although you like them not?" John vi. 53. " Then said Jesus unto them. Verily, verily, I say unto you except ye eat the flesh of the Son of man, and
;
life
in you."
Some
verse.
make to commence with the 51st But the occasion on which the discourse was delivered is
;
this. We allow that he might have spoken beforehand of the holy supper but it does not appear that he did so That the words are figurative, our Saviour himself leads here. for he corrects the carnal notions of the Jews us to conclude who took them in their gross or literal sense verse 63, " It is
opposed to
the
spirit that
I
quickeneth
the words
that
and
The
In the 51st context thus proves that the words are figurative. " came down which bread living the I am declares, verse Christ
from heaven:
if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world ;" and in the 47 th verse, " he that belie veth on me hath everlasting life." Eating, therefore, of the heavenly
is
Lord speaks
Son of man.*
earn tani male intcllexissent.
Juda'i v. 51 fecit, jam nunc supprimebat, quum Jesus sacra cocna igitur non potest esse sermo. hoc enini hortatur auditores sues, ut cdant ejus carnem, et bibant ejus sanguinem autem non poterant intelligere, si de sacra cuena sermo esset ; nam hujus ritus ne * Mortis
commemorationem quam
De
ideam quidem habebant. Acccdit, quod res uecessaria esse dicitur ad conscquendani Tnv
ilia ipsa,
facit,
^wr'v.
Jam
vero
talis necessitas
Christum ct noniinalim in salutcmque piacularem ubiqiie necessarian! esse, dicit Scriptura, ad ictcrnam vitam supcrioribus sermo obtinendam. Tropus in hue oratione manifesto nititur oo, quod in Et quum supra v. 40, dixisset : -rit ricniuy ix fuit dc cibo corporeo (manna.)
tribuitur sacrse cuena; usui, sod fidem in Jesimi
278
Colossians
iii.
" Seek those things which are above set your affection on things above, not on things on the earth." This is a general admonition. In the fifth and following verses the
various particulars included in
it
are mentioned.
It is specially-
from which we
may
observe the
ful-
We
parallels
now we
are chiefly
Examples of the latter are to be had in abundance for the same things are frequently repeated in various Thus the books of Samuel and Kings may places of Scripture. be placed in juxtaposition with Chronicles ; Ezra with Nehemiah ; and the first three gospels with one another; the 2d and 3d chapters of the 2d epistle of Peter with the epistle of Jude.
concerned with real.
;
are taken
fromDe Wette's
v.
Introduction.
Chron.
M
i.
i.
1-4
Gen.
M "
I.
i. i. i. i. ii.
M
II
X.
2-29.
xi. 10.
M
M
II
II
M M
II
Joshua vii.l,
17, 18.
Ruth
1
iv. 19.
Samuel
xvi. 6, &c.
;
II
iii.
"
"
2 Samuel
v. 14.
Numb.xxvi.5;
II
.1
II
II
II
13
II
14-19
'ii
;
Joshua xiii. 16, 17. Esra vii. 1-5. Joshua xxi. 10-39. Gen. xlvi. 13 Numb.xxvi. 23. Gen.xlvi. 21; Numb.xxvi. 38-40; 1 Chron. viii. 1, &c. Gen. xlvi. 24. Numb. xxvi. 29 ; xxvii. 1.
;
^wwv
a-'iuviov,
coW.y.
v.
Ci\.&\,\ya
;
iifn o d'^To;
(paynri rnv crd^xa xai riiiTi air. t. ouy.u, oI/k spontc iulcUigilur, has omncs loqiiondi fornnilas eodeni sensu 8;^;et6 ^ahv K. T. X. spectare, verani fidcin Christo tau(pam Mcssiaj habcndani." Eoscnmiillcri Scholia,
Tov uluvci,
nunc vero
;
53
lav
fi.h
t^'/iffirai
Ui
vol.
ii.
27'.)
Chron.
I.
vii.
20-29
Numbers
xxvi.
34-38; Joshua
xvi. 5, &c.
vii.
viii.
30-40
1-28
Numb. Numb.
vii.
,
38-40;
Chron.
&c.
i
;
M
I,
viii. r,^
IX.
ix.
Sam.
IX. 1
Aa XIV. 49-51.
3-24.
Nehemiah
xi.
De
Samuel, Kings, and Chronicles.* Real, like verbal parallels, are naturally divided lowing manner.
(a) Parallels in the
(c) In
the fol-
any part of Scripture. (a) Proverbs xxix. 13. " The poor and the oppressor meet together
verse
;
is
Prov. xxii.
Jehovah enlightens the eyes of both." Parallel to this 2, where instead of Q"^DDn U}^ii (a man of
euvT^iiJu/jMv,
man)
is
found.
" lighteneth both their eyes" is synonymous with " the maker of them all." To give light to the eyes is to make
The
clause
or create.^
Isaiah xlix. 7.
This verse
is
and 15.
now
Such
is
The
This
is
is
6-9.
The
latter
passage
evidently figurative, as
;
may
and
this
circumstance determines
new
come
and men
live together
under the
love.
harmony, and
mentes.
Vierte Auflage, Berlin, 183.3, pp. 236, 7, 8. t See Umbreit's Philologisch-Kritischer und Philosophischer Comnientar Uber die Sprtiche Salomo's, Svo, Heidelberg, 182G, pp. 389, SO.
280
Acts
ii.
and began
utterance."
to
Some
have attempted to shew, that there was nothing uncommon or miraculous in it, but that the tongues had been acquired by the apostles in the usual way. This opinion is refuted by all the passages that speak of such an endowment. Acts x. 44, 45, 46
xix. 6.
Compare also viii. 14-20. Romans vii. 5. " For when we were in the flesh, the motions which were by the law, did work in our members to bringsins, of forth fruit unto death ;" i. e. when we were in a carnal unrenewed state, the sinful passions which were excited by the law were actively alive
and
com-
mit such transgressions as tended to everlasting death. That this is the sense of the first clause is apparent from Romans viii, 8,
where the same mode of expression occurs. " So then they that are in the flesh cannot please God," i. e. they who are in their carnal
unconverted condition; as the context shews, especially the sixth Here the same phraseology must be taken and seventh verses.
in the
favour of
same manner, especially as the connexion is altogether in Mr. Locke takes " being in the flesh" to mean, the it. understanding and ohserva^ice of the law in a bare literal sense^ without looking any further for a more spiritual intention in it;
but
this
sage,
In the former pasxiii. 1, 2, 3-Deuteron. i. 22. Moses is said to have sent spies to search out the land of Canaan by the express commandment of God but in the latter, the people themselves came near unto Moses every one of them, and said, " we will send men before us, and they shall search us out the land," &c. It is added, " the saying pleased Moses well," and he sent twelve men accordingly. Taking both places together, it is manifest, that the people wished Moses to send spies, and that God also expressly commanded it. It was not solely because the people requested Moses, that he selected twelve men to go
(h)
;
Numbers
for taking
and the people's wish agreed. such a step. between the passages, as De Wette contradiction no There is and others suppose. A particular circumstance is stated in each which is not recorded in the other. Deuteron. xix. 12-18 is parallel with Numbers xxxv. 24-30. Deuteron. iii. 26 with Numbers xxvii. 14.
God commanded
281
30.
ii.
Romans
with
Cor.
x. 29,
Colossians
is
parallel to
Ephesians
v.
Ephes.
18,
19.
The
more
full
wisdom teaching and admonishing one another," than the corresponding clause in Ephesians, " speakall
filled
with
In
your heart to the Lord in Colossians, " in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." The latter passage
is
making melody
correctly pointed
(c)
by Knapp
Hosea
;
3-5.
but the
latter,
much
this
In Genesis, the nature of the person with whom Jacob had remarkable conflict is not so clearly defined, as in Hosea.
Jacob indeed believed, that this person had the power of blessing him, and after he had been blessed " he called the name of the place PenieU for I have seen God face to face and my life is preserved." Jacob's name was also changed by him ; but still he is called a man. The prophet Hosea puts it beyond a doubt, that he was a divine person, by styling him not only an angel and God (elohim), but Jehovah, God of hosts ; Jehovah is his memorial. Whilst, therefore, he was a man, and an angel, or the angel of the covenant ; he was also the supreme Jehovah. These titles and attributes belong to none other than the second person
of the blessed Trinity, Christ the Saviour.
Compare
account of
its
Genesis xlix.
iv.
"I
will divide
1 Joshua xxi. that they were to have no distinct portion for themselves, but that their possessions were to be scattered throughout the land. Thus Simeon had only a part of the land of Judah, and went elsewhere for accommodation ; while Levi had some cities in
;
them (Simeon and Levi) in Joshua xix. 1 1 Chron. Chron. vi. shew the meaning to be,
;
every
tribe.
iii.
Isaiah
John
i,
Colossians
2, 3,
16.
Some
N n
282
e.
all
16
is
The
vdvra
avTou
di'
auroU 'innsrai
The
is
appropriated
;
and both places clearly demonstrate, that brought into existence by Christ.
all
The
passage in Colossians
is
more
full
and
of John.*
We
errors are
proceed to give a few examples of interpretation in which committed by those who mistake or pervert parallel
passages.
John xxi. 17. Some have attempted to prove that the words contained in this verse, " Lord thou knowest all things ; thou
knowest that
I love thee,"
by referring to 1 John ii. 20, " Ye have an unction from the Holy One, and ye know all thhigs " But the two places are
not parallel.
In the
latter,
of
doctrines.
ledge
of
the heart.
He
unknown
of the heart.
first epistle is speaking of an acquaintance with doctrine, is shewn by the context. He mentions Antichrists or false teachers, who endeavoured to seduce the brethren from the faith and comforts those to whom he wrote
That the
apostle in his
by the assurance, that they had received the influences of the Holy Ghost, by which they would be enabled to know all the subjects in dispute,
Cor. X.
evangelical 2 Matthew
all
truth.
xxviii. 20.
wont
to
contend, that the form of Christian baptisni contained in the latter passage is a proof of the equality of the persons associated ; especially as the one
name belongs
to all.
It
were absurd
to dedi;
of a creature
or to
baptise
them by the authority of a creature, in connexion with the Supreme Creator. It is true, that the Israelites " were all baptised unto Moses in the cloud and in the sea," but because
;
* Sec L'dche's Commentar iil)cr das Evangolium des Joluuincs, Dritte Auflage. Bonn, 1840, 8vo, pp. .302, 3 and Olshausen'^ Biblischcr Commentar, Vieiter Band.
Koenigsberg, 8vo, 1840, p.
.337.
283
we must
Israelites,
uot
similar.
The
by
Red
God
They
in the religion
Moses
other.
The one
were baptised
in the
Spirit.
name
Holy
the analogy
of faith or doctrine.
xii. 6.
is
The
expression
derived from
Romans
" Having then gifts differing according to the grace that given to us, whether prophecy, let us pj'ophesy according to
-/.ara t^iV dmXoyiav rr^i TiffTiMg, according analogy offaith. The meaning of the verse is not, '* prophesy in such a manner as that what you utter will accord with the doctrine of ftiith contained in Scripture;" but rather, let each individual prophesy according to the measure of faith or knowledge which he actually possesses. Let him not attempt to exceed his gifts, but wisely confine himself to the degree of knowledge which he has actually attained. Thus, the passage furnishes no foundation for what is termed the analogy offaith. The phrase in question means, the general tenor of Scripture doctrine, or the clear and unambiguous consent of many passages brought to bear upon such as appear to be dark, difficult, or con-
tradictory.
When
them
their testimony.
Here
it
is
implied, that
its
evidence in re-
gard to leading doctrines and duties has been well ascertained. The analogy of fafth is a rule to the expositor himself. If others dispute what he believes to be taught in the word, by the help of which he discards one meaning at least from a passage,
the principle will be useful only to himself.
Should they agree with him in acknowledging the inculcations of revelation, this analogy becomes a rule not only to the individual himself, but to those who coincide with him in sentiment. The analogy of faith does not lead to the discovery of the
is
ambiguous or obscure.
it
If
we
are
know
284
&.C.
opened up by means of
prevent us from
irn-
whose
It
meaning we
assistance.
are assured
It
is
but
it
negative in
its
not positive.
but with itself, and to self-consistency of interpretation where a passage admits of various senses, it cannot point out the one which is true and proper. Thus, if an interpreter be satisfied, that the doctrine of the saints' perseverance is inculcated or implied in the Bible, he will conclude, that Hebrews vi. 4-6 cannot be explained so as to
ture
;
The
other passages
final perseit
which teach
cannot mean;
directly or
but they
does mean.
Again,
if
we be
by
Romans, we
are sure
is
taught
which
is
In applying the analogy of faith to actual exegesis, it is highly incumbent on the interpreter to see, that what he so designates be composed of fundamental doctrines, and such as are
clearly taught.
It is of little avail to take for granted,
without
thorough examination, a large system or creed, and hastily to reject every interpretation which does not harmonise with all its minutiae. Let the constituents of the principle be the great verities
of revealed truth
the
and
may be
extensively useful.
But
if it
a sect, there
to the
probability of
its
may
narrow adherent of a particular creed. Such an one it keep from falling into inconsistency, but he will be allowed
of,
the use
what he
calls,
285
CHAPTER
IX.
When
new
is
ffgoVoj
;
or turning of
is
application
is
called a trope
This said to be
it.
Thus
the verb
xsos-Ao'xrc^,
one substance against another, as in Matthew iv. 6, is transferred from material to spiritual obRomans ix. 32, -Tr^ogi-Ao-^av, " they were offended at." So jects
literally signifies to strike
;
which
also the
Hebrew
b^2, to Jail,
is
Joshua
xxiii. 14.
The
literal,
howfor
the latter
still
The
foundation of tropes
is
similitude or conjunction
re-
semblance real or supposed between two objects. As an example of the former, we may take that given by Morus, " a plant creeps.'' This is called metaphor. The conjunction or mutual relation
subsisting between tw^o things, and lying at the basis of trope,
is
divided by
Morus
into physical
and
intellectual.
ao^d.
Among
things
the contained
part and the ichole. Thus the cup for that ivhich it contains ; and Psalm xvi. 9, my flesh for my body, a part for the whole. This is synecdoche. Intellectual or supposed conjunction is,
when
the cause
is
put
This is metonymy According to Ernesti, tropes became necessary because of the poverty of languages in their early stages. But necessity was
280
for
In works on hermeneutics
it
is
frequently laid
as a
for-
saken unless from necessity. Such necessity, however, needs to be defined and specified. Unless the evident cause which enjoins
a departure from the proper sense be clearly noted, the canon
is
vague and
useless.
Every
interpreter
must not
create a neces-
The
suflficient to
also.
Wherever
the context, the scope of the writer, the nature of the book, or
we should have reno separate process by which tropical diction is to be discovered and judged, apart frorfi what is generally employed in the whole business of exegesis. The same principles regulate the entire process, whether it relate to the use
parallel passages
oppose the
literal sense,
is
There
We
have therefore given examples of the fixjurative sense in the preceding part of the work. By separating this topic, and assigning to it an independent investigation, some may think it peculiar and unique whereas the common sources of interpreting all words and passages, are also the means, by which a figurative
;
is
we
neces-
along with us those ideas which spring out of innate tendencies in the mind. Thus in reading the Scripture language concerning the nature of Deity, we instinctively separate from it
whatever
is
The
spiritu-
We
So
ven and
hell,
and to perceive that in all the descriptions of a future state, words are of absolute necessity employed which originally have a
FIGURATIVE LANGUAGE.
literal sense,
287
because language affords no other. Even the internal operations of our own mind, we are obliged, for the same reason, to describe in language that of necessity must be tropiAlmost all men indeed now allow, that most cally understood.
of the language employed to describe
God and
his operations is
Most men
will allow
may be
so
but what regards the day of judgment or the world of woe, they would strenuously contend must be literally underconsidered
;
stood.
There
is,
it
betrays no small degree of unacquaintance with the nature and principles of interpretation ; but as it is productive of no conse-
is
hardly worth
combating.
The motive no doubt may be good which leads to the adoption The apprehension is, that if you construe the lanof this error.
figuratively,
guage that respects the day of judgment or the world of woe you take away the reality of them. Just as if reality did not, of course, lie at the basis of all figurative language, which would be wholly devoid of meaning without it. But how inconsistent too is this objection The very person who makes it admits, that the language employed to describe God and his operations, and also to describe the heavenly world, is tropical; that it must of necessity be construed so. But does this destroy the reality of a God and of his operations, and of the heavenly world?"* Such things could not have been described otherwise than in language borrowed from sensible, material things, else they would have been unintelligible. Had abstract phraseology been employed, w^e should not have been able to attach to it definite
!
conceptions.
among
us.
A We
ternal nature,
and to adapt it to incorporeal agents with their acts and operations. The wisdom of God is quite apparent in describ-
ing his
own
tropical diction.
worm
clieth not,
Hence we explain such expressions as their and the fire is not quenched, everlasting fire,
The imagery
is
Carcases were
Morus ; and accompanied with notes by Moses Stuart, &c., edited by Kev. Dr. Henderson, London, 1S27, ll'mo, p. 109.
288
THE PRINCIPLES OF INTERPRETATION APPLIED TO
fire,
destroyed by
or eaten
by worms.
Now
this is transferred to
The
state of
from the presence of God, torment for ever and ever. one intense, and corroding is of active, The " lake of fire" (Rev. xx. 15), and "furnace of fire" (Matt,
the miserable,
shall be excluded
xiii.
who
Of
42, 50), express the same idea, viz. intensity of suffering. is the phraseology employed respecting the
judgment-seat of Christ, before which assembled millions of human beings stand. The opening of the books out of which they
hand of the judge, are tropical also. must always be given to the nature of the subject, in regard to which it is inquired whether language be The ideas which natural religion inculfigurative or otherwise. cates, and the exercise of sound reason sanctions, are brought to This is no more than what is done in every part bear upon it.
are judged, the right and left
Thus
attention
of exegesis.
What
is
versal experience of
men
taken
literally,
must be
tropical.
Here
proper diction. The limited conceptions of a few must not be allowed to stamp the seal of figure on every passage at which
they stumble
or
by metamorpho-
sing
them
into mythi.
Let
it
fundamental principles of human belief are truly contradicted by a fact or a history taken in its literal sense ; and then it will be
necessary to have recourse to the figurative.
in its
When
a narrative
proper acceptation contains a veritable absurdity, or impossibilit}^, opposed alike to the senses and experience of mankind, it is time to have recourse to the improper sense ; but let
not the confined prejudices of a sect, or the predispositions of infidelity, be substituted for the unalterable principles of common
sense which the Deity has implanted in the bosoms of
their
all,
though
unvarying testimony be perverted or stifled. Two things are to be considered in regard to tropical language. The first is to distinguish it from literal the second, to in;
terpret
it
aright.
The
unfigurative before
pical to
we can understand it. How then is the troIn the very way by which the usus be distinguished ? loquendi is ascertained. In determining what is tropical or otherwise, the general aids already described are sufficient.
When
FIGURATIVR LANGUAGE.
figures too are discovered,
289
principles
and
materials
em-
ployed
in fact
in ascertaining the
plied to determine
and expound
employs.
We
cannot
know
by words.
is
Whether a term be
I.
tropical or not,
determined,
If
its
it
By
it.
be the subject of
may
determine
application.
When
is
Here the subshout for joy, they also sing" (Psalm Ixv. 13.) ject is an inanimate thing ; the predicate expresses the action of
Habakkuk ii. 11, " For the stone shall beam out of the timbers shall answer it." Amos iv. 1, " Hear this word ye kine of Bashan that are in the mountain of Samaria," &c.* Psalm xviii. " The Lord
a living being.
So
also
is
my
I'ock,
strength, in
salvation,
limit
and my fortress, and my deliverer my God, my whom I will trust my buckler, and the horn of my and my high tower." The adverbs, epithets, &c. which
; ;
and determine the nature of things, serve the same purpose, " born again'' " as circumcision of the heart," Romans ii. 29 {amkv), John iii. 3. In like manner, Colossians iii. 1, "If ye then be risen ivith Christ;" Esther viii. 16, " The Jews had light, and gladness, and joy, and honour," II. The general context determines words and phrases to be tropical. Thus Jeremiah ix. 7, " Behold I will melt them and try them." Here the latter verb determines the former to be figurative in its signification. Psalm xlii. 7, " Deep calleth unto deep at the noise of thy water-spouts, all thy waves and thy bilThis language is seen to be tropical lows are gone over me."
;
This facilitates the distinction between tropical and proper. In one or more places the language may be so plain as to leave no room for doubt.
sages to express the same ideas.
*
''
Israel,
etoptimates quosque decern tribuum, qui deDei, et non oratores boves, sed vaccas
in
liciis
sefmonem
Hieroiiymus,
O O
290
Matthew x. 34. " I came not to send peace, but a sword." Here tj.d'xai^a is determined to be tropical by the parallel place, Luke xii. 51, " Suppose ye that I am come to give peace on
earth ? I tell you.
plains fj.d^ai^a.
Nay
Aiafie^ifffihg
ex-
From
we
or paragraphs.
pical are the
I.
they are
known
to
be
tro-
same
The
II. Parallels.
I.
Context.
Thus
Isaiah
are represented
as smitten,
without healing medicines, or emollient ointment, it is apparent from the vicinity of the description, that the language is tropical. The context shews, that the description is Isaiah xi. 6-8. tropical, and ought not to be literally understood. The 4th and
it is
5th verses are manifestly unfigurative as also verse 9th, where said, " they shall not hurt nor destroy in all my holy mountain Jbr the earth shall be full of the knowledge of the Lord,
; :
Thus
knoware
ledge of Jehovah
is
the
The changes
Men
in-
II. Parallels.
Thus Acts
how God
phets
;
And
is
written,
After this
I will return,
is
fallen
it
down
up
:
and
I will
all
whom my name
things."
is
Lord,
are taken
in
the
that
Old Testament
it
figurative not
is
not the
literal restoration
is
of
here spoken
New
Testament,
FIGURATIVE LANGUAGE.
291
shewing
literal acceptation.
we come
next place
This
is
eifected
son
is
basis of a trope
Where
it
is
common
But
at the foundation of
presupposed.
So spiritual idolatry is frequently called adultery in the Old Testament, to denote the treacherous and unfaithful manner in which the Jewish nation forsook the true Jehovah, and went after the gods of the heathen. When they ceased to trust in him, to believe his promises, and to worship him in faith, they became adulterous,
in the
Hence
But not only is it necessary to be acquainted with the objects from which metaphors are drawn, but also with the ideas attached
to
them by
Orientals.
The
eastern
modes of thought
differed
We
which they viewed according to the genius of a remote age, and the circumstances in which they were placed. Their mental habitudes were exceedingly diverse from those of western nations. Things which we regard as mean and contemptible, were highly Hence Biblical tropes taken from ceresteemed among them. tain animals, however unworthy and degrading they may appear when viewed thi'ough our conceptions, are truly dignified and honourable. They are adapted to the language and sentiments of those for whose benefit they were primarily wi-itten. Issachar is compared to a strong ass. Joseph's beauty is celebrated as that of a first-born bullock. Judah is styled a lion's whelp. These and similar comparisons are all honourable and excellent, as viewed in the light of Oriental modes and customs. So far from being mean, they are truly expressive of dignity.
It will therefore
292
metaphors, and also the peculiar ideas which prevailed among- the
people to
sities
whom
to be
remembered,
we
engraft our
own
We
I.
shall
now
exhibit the
manner
in
for in-
Context.
is
It
not
uncommon
synonymous signification, so as to explain the imagery they had just employed. Thus Psalm xcvii. 11, " Light is sown for the righteous, and gladness for the upright in heart." Here the former part of the verse is tropical the latsions proper ones of
;
ter explains
it.
member
exhibiting
The example
duced.
The
and
context
is
somewhat
different.
Thus
")iJ^
(light)
The
reason of this
is
being the usual concomitants of the former. A writer intends to render the one idea prominent in a particular place, rather than the other ; and the connexion leads us espelatter
cially to observe the
the
23,
verbs
vi.
light."
places
it
nated in
thought he meant to express. Thus Pro" The commandment is a lamp, and the law is In some Here understanding or icisdom is meant. is fruitless to enquire which of the two ideas predomithe mind of the inspired author, for their close connexion
It is the
knowledge which brings peace and happiness that is insisted on in and not a mere speculative acquaintance with things. the Bible writers not only expound in proper language sacred the But uttered in tropical, but also mix up the before had they what Hence the sense is easily elicited. The one other. the with one serves as a brief commentary on the other. Jeremiah iii. I. " They say, if a man put away his wife, and
;
FIGURATIVE LANGUAGE.
293
she go fi'om him and become another man's, shall he return unto her again ? shall not that land be greatly polluted ? but thou
hast played the harlot with
saith the Lord."
many
lovers
Here
land
is
introduced
ivife.
it
should be that
This shews that the people are meant and that spiritual adultery is brought home to Judah. In every case the tertium comparationis should be exactly suitable to the connexion. A tropical expression may have several meanings and suggest various comparisons, but one only is pertinent in a particular locality, viz. such as harmonises with the
context.
II.
Thus
joice
Isaiah xxxv.
1, 2,
5, 6, 7, &c.
them
and blossom as the rose. It shall even with joy and singing the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall
rejoice
:
" The wilderness and and the desert shall reblossom abundantly, and
;
Then
the eyes of the blind shall be opened, and the ears of the deaf
be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing for in the wilderness shall waters break out, and streams in the desert," &c. There is little doubt that this language is figurative. The main circumstance is, what state or what blessings does it depict ? to what period does it refer ? Some think that it refers to the land of Judea which had been laid waste by its enemies, but
shall
:
when the Jews should return from their Babylon that their joy at that unexpected event would be great and be shared even by persons the most unlikely to exult, because the change in their circumstances would break forth most refreshingly upon their spirits long dried up beneath a foreign yoke. But from the circumstance of the evangelist recording that Christ answered the disciples of John by an appeal to facts, saying, in the language of the prophet, " The blind reshould again flourish
captivity at
ceive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel
preached to them," Matt, xi. 5, it appears to us, that the words of the prophet were designed to refer to the gospel dispensation. The whole chapter embraces the era of Christianity, the figures
294
becoming bolder and more sublime as the gospel spreads its gladdening and sanctifying influences among men until, at the Millennial period, Israel, as a nation, shall
" And
the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads they shall obtain joy
:
and gladness, and sorrow and sighing shall flee away." fine this language to the liberation from the captivity is
it
To
con-
to reduce
to a
The
from thraldom
indeed the deliverance of the Isbut the language takes a higher flight,
and has reference to the return of the Jews to the true God and Messiah the prince. We conceive that the whole chapter was
chiefly designed to pourtray the conversion of the Jews, not ex-
Edom,
the repre-
had been destroyed, and now consolations succeed a mighty change takes place in the moral condition of God's people, as great, as if the wilderness were to become one vast garden, blooming in loveliness and fertility. The fifth verse and former part of the sixth were literally fulfilled by the miracles of our Lord but his miracles were merely external manifestations and faint emblems of the blessings of his reign. Although, therefore, our Lord appealed to the miracles which he wrought as a demonstration that he was the Messiah, we are not to suppose that the figurative acceptation of the fifth and sixth verses, was thereby set aside. The literal performance of the things specified in Isaiah was but an incipient fulfilment of the greater benefits which Christ should confer. (Compare the quota-
tion of Isaiah
liii.
4 in Matthew
viii.
17.)
We
believe, therefore,
the
same
and of Isaiah xxxv. 5, 6, is that the former throws light upon the latter, shewing,
xi. 5,
Matthew
that the prediction pointed to the times of the Messiah, to the bless-
ings of his reign, the holiness, peace, security, and joy, which the
redeemed
prince of peace.
That
Jews
to a period still
when
at the
commencement
all
joys experienced by
; but the consolations and embrace the gospel are alike, and therefore the whole heathen world which shall yet be made glad by the predicted blessings, should not be formally banished
be converted
FIGURATIVE LANGUAGE.
295
in question.
Had
Matthew
xi. 5,
flat-
tened
down with
captivity at
is
Babylon
In order to determine whether figurative langfuasre be adequately understood, some have suggested, that for tropical
The
very attempt to do so
If
we may
to
we be unable
make
to
it.
the exchange,
it
may
concep-
we may reduce
to
by the language are not attached " I am the light of the world," unfigurative diction, " I am [the author and
says,
God among men." Job iv. 8, " They that plough iniquity and sow wickedness reap the same," literally, " they that open up the way and lay the beginnings of
Yet
it is
future mischief, experience the consequences of such conduct." scarcely possible to exhibit the force and
fire
of figu-
rative
in its place.
The
latter flattens
down
Scripture,
discourse.
by reducing
to the tameness
We may
which
diction that
tropical,
representatives.
though unable to attain to an equality of exhibition. One thing is certain, and by it the interpreter may test his knowledge of figurative language, that each word and phrase symbolises certain ideas with their shades and colourings ; that each proposition sets forth a definite senlife
mate the
or serves as a
every Scripture-term
Each has
it.
its
use,
No tropical word is destimere expletive. This is true of no less true of every tropical one.
For a
sensible, judicious,
is
ter, the
reader
and in the main correct exposition of Isaiali xxxv. chapreferred to Notes, Critical, Explanatory, and Practical, on tlie Book
;
1840, vol.
ii.
pp. :j-l:i-o57.
29G
THE
Where phors, we
which
I. is
there
is
as that
II.
Morus adds
and
I.
as a third auxiliary,
historical circumstances
as
(a)
The
is
diction
introduced.
Thus
in
the coming of the Samaritan woman to draw water, furnished the the Saviour with a suitable opportunity of comparing his doctrine
to a spring of living water.
{!))
The
in
Hence it the section where tropical diction is employed. object for which particular such phrasethe guide to serves as a
ology
evils
is
employed.
ii.
Thus Jeremiah
;
13.
" For
my
me
hewed them out cisterns, broken cisterns, that can hold no water." The prophet had been reproaching the people with the folly of changing Jehovah, the living and true God, for such gods as had no existence. Compare the eleventh verse. 1 Cor. V. 7, 8. " Purge out therefore the old leaven, that ye
may be
new lump,
as
ye are unleavened.
Therefore
let
us
keep the feast, not with old leaven, neither with the leaven of malice and wickedness but with the unleavened bread of sinIt is plain, from verses 5 and 6, that the forcerity and truth." of discourse in this place and that when subject nicator is the &c. he means, out, put purge out from among says, apostle the church the be defiled lest by him. The Cofornicator, that you rinthians are enjoined to excommunicate the unworthy member, that their society might be pure. " Christ our passover was slain
; ;
for us,"
rity,
let
and consecrate ourselves to his glory with renewed hearts and lives. The leaven, from which the Jews cleansed their houses at the feast of the passover, was a symbol of corruption and maHence the apostle employs it on this occasion to denote lice. the wickedness and impurity from which Christians, both in their
FIOITRATIVE LANOUAGE.
iiulividual
tify
297
ami
social capacity,
and sanc-
themselves.
(c) Sometimes the writer himself may be regarded as giving an explanation by means of one or more proper terms at the commencement, by certain expressions in the middle of the tropes, or by subjoining what is sufficient to elucidate the preceding
diction.
Son of man, set thy face against Pharaoh, king of Egypt, and prophesy against him, and against all Egypt speak, and say. Thus saith the Lord God ; Behold, I am against thee, Pharaoh, king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, my river is mine own, and I have made it for myself. But I will put hooks in thy jaws, and I will cause the fish of thy rivers to stick unto
:
Thus Ezekiel
xxix. 2, 3, 4. "
I will
and
all
Here Pharaoh
king of Egypt is designated. In Ephesians vi. 14-18, proper expressions are interwoven with the tropical. Proper terms are subjoined, in Proverbs v. 15-18. " Drink waters out of thine own cistern, and running waters out of thine
own
Let thy fountains be dispersed abroad, afid rivers of Let them be only thine own, and not strangers' with thee. Let thy fountain be blessed." The latter part of the 18th verse, with the 19th and 20th, explains the " And rejoice with the wife of thy youth. Let her be figures.
well.
let
And
why
wilt thou,
my
woman, and
Here there
is
a collection of metaphors
serving to point out the nature of the subject which the tropes
are intended to illustrate.
it
is
is
thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. Then shall the dust return to the earth
.
.
as
it
was
and the
unto
it."
An
explanation of tropes
298
passage, in
is
John
vii.
38, 39
;
John ii. 19, 21. Ezekiel xx. 45-49 and xv. 1-5 in 6-8.
;
well
known
trope
occasions to a
that
it
We
infer, therefore,
its
has
its
abbreviated, as in
lengthened form.
Israel is described
Thus
under the figure of an unfaithful and adulterous woman, adulterybeing a usual expression to denote idolatry. Frequently also the Hebrew poets represent God as holding
in his
it
to
men
that they
may
drink
it
to the dregs.
fall
;
Intoxicated with the draught, they reel to and fro, to the ground, and cast forth the wine. See Obadiah, verse
16 Nahum iii. 11; Habakkuk ii. 16 ; Psalm Ixxv. 8 ; Jeremiah XXV. 15, 16 ; Ezekiel xxiii. 33, 34. The meaning of such metaphorical language is illustrated by comparing it with Isaiah Ii. 17-23, where the same figure is used, but with the admixture of words and phrases intended to be explanatory, and mostly unfigured.
III. Historical circumstances may confirm an interpretation, but cannot be said with propriety to furnish it. If the passage do not contain within itself, or in its vicinity, the means of its
if
it is
under the guidance of historical circumstances, unless the Scriptures themselves have previously furnished the particular history which is applicable. This, then, cannot be given as a rule for
the interpretation of extended metaphors, or of a succession of
metaphors (improperly called allegories), though Morus appears to attach considerable importance to it. Let us glance at one
of his examples.
John
*'
Verily, verily,
When
thou wast young, thou girdedst thyself, and walkedst whither thou wouldest but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee
:
This spake he, signifying by what " Scriptor ipse," says Morus,
" digito monstrat, historiam adeundam esse. Sermo est de PeDico tibi, te juniorem cinxisse temet ipsum, et ambulavisse, quocunque velles ; sed ubi ad senectutem perveneris, extendes manus, et alius te ducet, et invitum te ducet eo, ubi non voles.
:
FIQURATIVE LANGUAGE.
Atlditur V. 19,
299
Hsec
dixit
Christus,
significans
Petrum vioThere is a tradition that Peter was crucified with his head downwards for the gospel's sake and it is certain that he suffered martyrdom. But the language of John denotes as plainly in itself, that Peter should be bound and
nere Petrus obiturus esset.
Historia vero indicat,
lenta morte sublatum esse."*
;
IV. Morus has also given prominence to another observation which he regards as a precept, viz. that the nature of the thing should be consulted, " that it may thence appear what is the tendency of every comparison, and what properly lies under the images employed."! This is no rule. It is tantamount to saying that in discovering the sense of a passage, whether tropical
or literal,
we should
common
sense, rea-
son, or the
reflection.
knowledge previously derived from experience and The nature of every object must certainly be conit,
or the circumstances of
to pro-
render
it
apparent
but
it is
somewhat preposterous
pound
meaning
The passages of a metaphorical paragraph, or of an allegory. adduced by Morus under this precept, \ as he styles it, are such as, Matthew v. 13, " Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted ? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." " Christus hoc dicit discipulis, monendi
consilio.
Sed quid
interpretari ?
sibi
quod
est,
est
verbum
primarium ?
Verbum primarium
Hie natura
sal corrigens
possum
gere
patet,
consulenda
me jubet
Jam
quo sensu discipuli dicantur sapidum reddere, corrigere fuerunt enim doctores, a quibus alii correct! sunt et meliores redvos estis illi, per diti. Prodibit ex his tandem hsec paraphrasis quos alii meliores reddi debeant, et tanquam sapor humani ge:
||
This exposition is sufficiently tame. There is in salt a quality So the which keeps away corruption and imparts soundness.
Hermeneutica, ed. Eichstadt, vol. i. p. 312. Deinde aio, consulendam quoque esse rei naturam, ut ex hac appareat, quo tendat oninis comparatio, et quid proprie subsit imagiiiibus. Pp. 312, 3. X Quae, Ernestio prseeunte, illustravi duo praecepta, quia non sufficero videntur ad
f-
"
alia
suV^jungam.
Pp. 311,
2.
|i
P. 313.
300
must have in them a spiritual principle that in time of persecution * will guard them against falling away, losing
disciples of Christ
all vitality,
This living principle will upon others, by guarding them against corruption and decay, t What need is there in
the case of such a passage, of a formal rule, enjoining us to resort
to the
nature of the thing ? of prophecy is chiefly tropical and in no part of holy writ is it so requisite to understand the nature, compass,
The language
variety,
it
employs.
When
But in unfulfilled prophecy, this assistance is wantHence the great diflftculty of expounding it, because the
compared with their accomplishment. In work of exegesis, if the sacred interpreter familiarise himself with the varied metaphors and tropes which are used in depicting characters and facts. He must endeavour to ascertain their import as evinced by the actual exhibition of such characters on the theatre of life and by the mode facts have such a preparawhich fallen out. Unless there be in tion, the success of an expositor, in the department of unfulfilled prophecy, will probably be small. If consummate ability, strong judgment, long study of the vocabulary belonging to fulfilled prophecy, great caution, and nice taste be required in the interthey are emphatically needful in the pretation of any passage Here many wander obscure subject of unfulfilled predictions.
predictions cannot be
this case it will facilitate the
; ;
long and
fruitlessly.
ral features of
which they
The
would seek out the minute points and circumstances by which Jehovah, instead of fostering our curiosity, purposes to impress us with a sense of our own ignorance, the necessity of faith in His
words, and of patient waiting
till
by
future realities
and although
it
for us in the
See Ohkuusen's Biblischer Conimentar. vol. i. p. 200, 3'*^ Auflage; and De Wette's kurzc Erklarung des Evangeliums Matthiii jip. o7, 8, Zweitc Ausgabc, 8vo, Leipzig,
)J
838.
FIGURATIVE LANGUAGE.
flesh,
301
;
and as
now
yet
God
has
mode
ward by
for trial
Their
spiritual life
sustained
by
They
Of true Christians now, it may and complete victory. " These all died in faith, not having be said after their decease, received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they
diction.
were strangers and pilgrims on the earth." * We shall now refer to a few examples of prophetic
Psalm
ex.
descriptive of Messiah.
as a priest, verse 4
;
He
is
and then he appears as a mighty warrior subduing nations and kings under him. The language of verses 5, 6, is bold and sublime, borrowed The fancy of the poet from the conduct of a victorious general.
3
;
contemplates a battle-field covered with the bodies of the slain. conquering hero dashes heads in pieces upon the broad plain ;
in-
stoops down to drink of a brook in the of victory way, and immediately follows on with unabated ardour and re-
newed strength
till
his foes
be utterly extirpated.
all his
What
Messiah
shall
is
shall utterly
resist
be able to
enemies.
The None
powerful of his adversaries, and none shall escape his vengeance. This king shall never become weak or fatigued, so as to allow the
any evading the reach of his arm. He shall not from conquest. Strengthened and revived by the Holy Spirit (compared to living or running water, John vii. 38, &c.), he shall execute his glorious purposes, triumphing over the powers of sin and darkness. Isaiah xi. 11-16. This is a figurative description of the conversion of the Jews
possibility of
desist
removal of
all
the obstacles
The imagery
*
chiefly
Hebrews
xi.
13.
302
exile.
The
basis
thus theocratic.
Verse \\. In that day, i. e. in the time of the Messiah or the gospel dispensation, of which the prophet had just been speaking.
To
turns aside from the Messiah's reign to speak of the return from
The
figures
indeed are partly borrowed from this event, but they are employed
to describe another.
hand again the second time to recover left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea." " Why does the prophet here, like Micah iv. 6, 7, represent
shall set his
The answer is, that as the kingdom of God must of necessity have a substratum in the vision of the prophet, because images only, and not abstract ideas, can be exhibited in vision, so the
seat of the ancient theocracy appears to
him
and capital of the Messiah's kingdom, whence also this kingdom takes its rise. As now, chap. xL, he represents the reception of the heathen nations into the kingdom of the Messiah as their journeying to Mount Zion, so here the reception of the dispersed
Jews
is
We
are not
t\ieform of the vision, but to the fundamental idea, the sin and apostacy of the Jews, for which they were expelled from the old theocracy and its blessings, to which the possession of the land
of
Canaan especially belonged, and repentance and conversion, whereby they gain admission into the Messiah's kingdom, and
its
participate in
blessings."*
Verse 12. "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." The nations or Gentiles, in consequence of a marked intimation of the will
of
God,
will afford every facility for the reception of the dispersed Old Testament, translated by Dr. Keith, Theiles, Zweite Abtlieil. pp.
Alexandria, toI.
IGO,
1.
i.
p.
390
FIGURATIVE LANGUAGE.
303
will cause
Jews
kingdom.
God
them
to re-
turn to himself.
The envy also of Ephraim shall depart, and the Judah shall be cut off: Ephraim shall not envy Here the enmity Judah, and Judah shall not vex Ephraim." that once existed between Ephraim and Judah is selected in poetic phrase to denote all jealousy and envy between the tribes. All division, whether external or internal, shall cease, when the Jews united in harmonious and happy society will become true subjects
adversaries of
of
King Messiah. Verse 14. The Hebrews will effect the conversion of the enemies of the true church and in spiritual victories will be obtained consequence of their return to God, the church will be enlarged
Verses 15, 16. Jehovah will remove all obstacles to the redemption of the Israelites, however great or formidable. As he formerly took out of their way, by his almighty power, the physical hindrances which obstructed their removal from Egypt, so will he in the time to come take away their blindness and unbelief every thing opposed to their spiritual freedom and gloriously bring them into the bosom of the church of Christ.
This chapter forms a distinct section in the writings of the prophet, and contains a remarkable prophecy yet to be accomplished. That the description is highly figurative may be seen,
First,
From
all
salem to battle.
Secondly,
at the
This
locally impossible.
From
commencement, plainly
it is
the prophecy.
Again,
left
who
are
up
to
feast of tabernacles.
The
make a
they think themselves so secure of victory as to divide the it. But only half of the people go
304
The church is tried and is left. members, discovered and one half of her to be without spirituality or faithfulness, are given up to the power of their enemies. When severe persecution comes, they are separated from the true followers of the Lamb, and their hypocritical religion is
into captivity.
The
other half
sifted,
exposed.
legion,
We
think
it
army of Gog
de-
though there
is
borrowed from that which is applied and the carrying away of the inhabiis
represented as
manner on her
behalf, as he for-
merly interfered and slew the Egyptians. The 4th and 5th verses simply depict the deliverance of the
God makes a way and the destruction of their enemies. formidable obstacles are and safety of the former removed from before them, and they obtain security. An earthquake, in the language of prophecy, is a sudden revolution or Such an event is here alteration in the existing state of things. said to happen. Then the Lord comes with all his saints, and
saints
for the escape
sets
up
his glorious
kingdom on
earth.
Verses 5, 6, 7. Thick darkness succeeds then light and darkness are intermingled for a short period, so as to form an inter-
lastly,
when
the people of
The powers
is
denoting
the full
Verse
8.
(See the parallel prophecies in Ezekiel and Joel iii. 18.) These divine communications will extend over the earth for " the Lord shall be a King over all the among all nations
dance and
earth
in that
day
shall there
verse 9.
Verse 10.
all
knowledge him
FIGURATIVE LANGUAGE.
305
Ver. 11. God will no longer visit his purified church with judgments for the hypocritical professors have been purged out from her midst, and she shall enjoy security and peace. Ver. 12. The prophet having broken off his description of the punishment of the church's enemies at verse 3, returns to it, and clothes the idea of punishment with flesh and blood, by borrowing language from the Jewish theocracy. Vers. 13, 14. Confusion from the Lord shall seize them, and
;
Even
and
those
partici-
Ver. 15.
risen
So grievously has
exposed
who
and were not cut off, shall join themselves to the worship of Jehovah, and render grateful thanks for the mercies bestowed. Vers. 17, 18, 19. The seventeenth verse does not imply that
such rebels would actually exist at this time, but the hypothesis
serves to present the idea, that the nations instructed in their
it.
Vers. 20, 21. All distinction between the holy and profane
God's worship will be The whole description points to the millennial period of the church, when Jehovah shall pour out his copious blessings upon her, iniquity cease to pollute the earth, and holiness universally prevail.
will disappear; every thing connected with
sacred
shall defile
it.
it
will be
The
word has been used in various senses, and with great vagueness. Sometimes it is said to denote a continued metaphor. Thus Cicero says, "
When
which reason a succesand pro; by perly, in respect to the etymology of the word ; but Aristotle, instead of considering it as a new species of figure, has more jufor
called
appellation of metaphors."*
modes of expression under the general In like manner Dr. Blair writes " An allegory may be regarded as a continued metaphor." Those
who
it,
find
*
it difficult,
or rather impossible to
Dc
Onitore.
Q q
300
define
THE
rr.ixciJ'LES
or inteupretation applied to
where the one terminates and the other begins. Some confine metaphor to a icord^ and refer whatever exceeds this to the head of allegory. This makes the latter include one or more Sometimes the allegory is made a distinct species, sentiments.* having within itself a congruity and completeness unlike a num-
Lowth enumerates three forms of It appears to limits not well marked. their are but allegory,t us, that some confusion would be avoided by attaching the same meaning to the term allegory wherever it occurs, and thus seber of tropes put together.
In allegory, as in it more exactly from other figures. but yet there is metaphor, two things are presented to view considerable difference between both tropes. " The term ' Allegory,'' according to its original and proper meaning, denotes
parating
;
is
Every allegory therefore must be subjected to a two-fold examination we must first examine the immediate representation, and then consider what other reNow, in most allegories, presentation it was intended to excite. the immediate representation is made in the form of a narra:
tive
and since
it is
covamowXy fictitious.
it
The immediate
representation
is
or
worth.
distinct operations.
The
first
of
them
relates to the
immediate
be seen,
representation
From
may
becomes an allegory.
ing
is
and a
prominently presented;
The metaphor
is
ut loco
rei,
quae ipsa
Integra sententia indicat id, quod nobis est ein dicenda erat, ponatur res illi similis. ijanzer Gedanke, ideoque vol propositio iiitegra, vol explicatio uberior rei aliciijiis
integrse.
Urgeo
.
unum vocabulum,
i.
ut in quo nietapliora
p. liul.
+ Lecture X on
:jllj, 1.
riGURATIVR LANGUAGE.
another.
3ur
;)
is
"I
On the contrary, allegory (John xv. 1.) never affirms that one thing is another, which is in truth an abam
the true vine"
surdity.*
The examples
Hermecompa-
Thus Morns
makes 2 Tim.
vi.
ii.
21
Peter
In the interpretation of an allegory, we must be chiefly guided by the preceding or subsequent context. The purpose for which it was introduced, or intimations of its import subjoined, generally
lead to
its
right understanding.
Thou
preparedst
room before
it,
and didst cause it to take deep root, and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars. She sent out her boughs unto the sea, and her branches unto the river. Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her ? The boar out of the wood doth waste it, and the wild beast
of the field doth devour
:
it.
O God
of hosts look down from heaven, and behold, and visit this vine; and the vineyard which thy right hand hath planted, and the It is burned with branch that thou madest strong for thyself. they perish at the rebuke of thy countefire, it is cut down
:
nance."
At
the whole
the conclusion, the tropical slides into proper diction, and " Protect what thy right So verse 15 is explained.
hand hath planted," which is explained in the corresponding parallelism, " the son whom thou madest strong for thyself." By the
meant the Hebrew nation, elsewhere called God's son (Exodus iv. 22 Hosea xi. 1.) The seventeenth verse is similar. " Hold thy hand over the man of thy right hand the son of naHebrew The man whom thou madest strong for thyself."
Son,
is
;
* See "
Treatise on the Figures of Speech, by Alexander Carson. A. M." Dublin, This acute writer has expounded the nature of an allegorj
more
correctly than
308
tion
is
THE
of God's right hand, power from Egyptian bondage. De Wette correctly translates the 15th verse " Beschiitze, was deine Hand gepflanzet, und den Sohn, den du dir
man
because
God had
delivered
it
by
his
erkoren
!"
It will
be observed, that
in itself,
complete
had the writer not designed to use it as a veil for concealing a secondary and higher sense. The primary sense is useful, only
in so far as it serves to cover the secondary.
The
precepts given by
Morus
circumstances and the nature of the thing should be attended to, are of no use, as may be seen from his examples. Thus Matthew xiii. 31 (which, however, is
an allegory,
a parable), is not illustrated, as he says, by the history of the church ; nor is Luke v. 36 elucidated by the nature of the
thing.
The
gory.
entire
book of Canticles
is
is
;
a specimen of extended
this veil
is
alle-
Nuptial love
described
and under
his
;
the spiri-
church
is
also
shadowed
great danger of
arbitrary,
especially as the
We must have recourse to other places of Scripture, where the relation of God to his church is described under the figure of connubial
commencement and conclusion
furnish no assistance.
affection.
Ecclesiastes
xii.
2-6
is
Diifer-
and
to denote
human body
the
pactness which
sun,
characterise
allegory
The
This
poet draws his imagery from very various objects, such as the
moon,
is
stars,
almond
tree,
&c.
diversity
Again, Isaiah
the language
his
is
23-29
is
metaphorical.
The husbandman
mode
to do,
sowing
them, and employing those instruments for separating the grain from the straw and chaff, which are best adapted to accomplish
* See also Lowth's Lectures, edited by the Rev. Prof. Stowe, 8vo, 1829,
p. 369,
Andover,
rendering-.
FIGURATIVE LANGUAGE.
the end intended.
3U9
Yet the immediate representation. likewise is It allegory. is in it the ultimate is not concealed, as brought into view, not indeed so prominently as the immediate,
This
is
but
still
not obscurely.
The
principle that
God
in his dealings
He knows
;
the character
and minutest circumstances of each individual he punishes somesometimes soon, and again times severely, sometimes gently late. The scope and general purport of the figurative language are seen from the verses which precede, particularly 17 and 22; and from the concluding verse, " This also cometh forth from the Lord of Hosts, which is wonderful in counsel, and excellent
;
in
Allegory has been divided into the pure and impure, or perfect and mixed. A pure allegory does not mention any part of
the principal object, but carefully and entirely keeps
it
concealed.
Such a kind occurs but seldom in the Scriptures. Most of the Biblical allegories are mixed; and in this case their application is more easily seen, because unfigured expressions are introduced by which the principal object is indicated. The parable of the
prodigal son, in
Luke (15th
perfect allegory;
chapter)
is
an instance of a pure or
mixed or impure.
When
the allegory in a particular place have been diligently consulted, and other parts of the Bible collated for the purpose of throwing
light
upon
it,
still
remains, viz.
how far
mentioned in the
figure,
It is
between the circumstances and the object or objects they were invery properly laid down as a precept,
est
tended to describe.
of the allegory.
parte spectanda."*
in
ex omni
The
It
far.
The
figure holds
good only
to a certain extent.
part, nor
urged too
Each
it
feature
had a cor-
responding and
literal
counterpart.
It will
be generally found,
i.
p. 305.
310
tliat
or principle
is
illustrated
traits are
added
to
fill
Were the object for which the similitude is introduced, stated in naked individuality, there would be a rugged abruptness. Other particulars impart variety and ornament to the delineation, without farther significancy. They are merely secondary and subordinate, communicating animation and vivacity to the whole de" Permulta hujusmodi tropicis sermonibus admixta scription. sunt," says Jahn, " non ad rem significatam, sed ad perfectionem
imaginis spectantia, fere ut in tabulis seu picturis symbolicis, in
rei, et significat
quod
laria,
e. g. si in
symbolum
justitise
cum
;
fortitudinem
have greatly They have given scope to an unbridled imagination, and adduced a multitude " Inof points which were never intended by the Holy Spirit. terpreters have, without any fixed principles, attempted to explain every single figure, and have found in every one an allusion to
ridebitur ab
ipso pictore."*
all
Those
interpreters
erred
who urge
some
tual
real circumstance,
life.
This method stands in direct opposition to the whole character of the Canticles, in which there is so much of ornament and mere costume. One must not expect to find something corresponding to each single figure in this book but he must first unite all the single figures into one general image, and then the corresponding reality will be easily found. Thus, e. g, in the descriptions of the beauty and gracefulness of the Bride, we should look for nothing further than the expressions of the love and complacency of Jehovah towards the people of Israel."! By this unwarrantable mode of explanation. Holy Writ has been brought into disrepute, and the enemies of truth have been strengthened. But the blame attaches to the expositor, not to the luord.
;
Vi-
Dr. Eobinson,
in his edition
cles,
FIGURATIVE LANGUAGE.
311
The
made
question
still
recurs,
how
far
to extend ?
We
indicates.
The main
What
is
What
is
the fact
;
and These are ordinarily seen from the vicinity the comparison must be understood in accordance with them. But
described ?
when
phrases,
much more
its
is
what com-
ports with
scope.
The
writer
is
more than he intended, and to diverge into a number of minute circumstances which are superfluous on the occasion. If all are
supposed to have a separate significancy, they are neither necessary nor apposite in their connexion. They are so many points of supererogation, going beyond the writer's own purpose, and dissipating the reader's attention, instead of confining
it to that one which the context indicates and approves. But if they be looked upon as garniture to the allegorical portrait as accessory, not essential, they comport with the scope of the discourse, and im;
we do
None
of
it is
re-
dundant.
particulars
All
is
apposite.
Neither do
we
aflSrm,
that various
may
not be designated by
its different
portions.
Our
is
meaning
is,
that
some general
illustrated
under the veil of an interesting representation and that we should not look for counterparts to each feature of the representation in the principal object. Though every thing asserted in the allegory applies to the secondary object, the primanj does not necessarily present a parallel to each of these assertions.
Parables. Parables
may
easy to
know
when
The term
rra^aldoXn
2dly,
The thing to be illustrated. The example illustrating. Sdly, The tertium comparationis,
between them.
312
1st.
The
by Vossius,
in,
The
At
context.
(a)
the
or
commencement of
oiiJ^oiuSri
;
i]
the parable,
as in
by such phrases
xiii.
as
6/io/a lari
^adiXi'ia, etc.
Matthew
24, 31,
Luke xiii. 18. The object of the parable may 33, 44, 45, 47 be expressly stated in the introduction, as in Luke xviii. 1. (h) The occasion on which it was introduced may serve to
illustrate its
Thus Luke
XX.
1,
41
x.
30
xv.
1,
&c.
;
is
verse 13
ter.
Luke
(c)
whom
the parable
is
was
exposition.
This
closely
Thus Nathan's
himself;
xii.
1-7
Luke
(c?)
X.
be {ouTug sWa/),
(e)
At the end, by such phrases as, so is {ovrug sen), or Matthew xiii. 49 Luke xi. 9 xii. 21.
;
;
so shall
When
full
xiii.
explanation
19, &c.
;
as in
Matthew
IL Another
12, &c.
may
to be illustrated.
So Luke
xv. 3,
Secondly/.
tation.
The
illustrative
Where
it
is
of
a local kind,
Thirdly.
useful to
know
antiquities.
The same
observations
That
is
all
The
ex-
The Fathers saw this, and frequently refer to it. Basil the Great writes thus: al ohx W) il'hovs ra, hu^riij^a.Ta -TrXri^ouffi, irjoj 2s T>iv ii-^ohiriv tov vovv olnyouffi. Chi-ysostom in like manner has the following: ^I'o-^i^ ohVi xz'i '^a"''" ^" sv -ra^K.
Ttapafio'Ka,)
FIGUnATIVE LANrrUAGE.
positions of his parables occasionally given
313
by Christ himself,
slept"
prove
its
correctness.
Thus
in the
men
(Matthew
(Luke
xvi.
" so the servants of the houseIn like manner, in the parable 1, &c.), he does not compare " I cannot dig to beg I am
;
ashamed." There was nothing in the secondary representation which corresponded to these particulars. But whilst such examples demonstrate, that every word and phrase of the primary representation ought not to be urged or insisted on, they also teach
avoidance of the opposite extreme.
We
of the circumstances mentioned in the parable are not for mere ornament, or for increasing the power of the description. On the
contrary, they belong to the essence, rather than the form, and The more finished the parathus contribute to the comparison.
ble,
is
it,
it
To
all
Among
the
connexion with which the circumstances already stated " Quae for the interpretation of the allegory are to be taken
:
salvo consilio orationis aut actionis adesse vel abesse possunt, accidentalia: quae autem salvo illo consilio abesse non possunt,
recte essentialia censentur."*
We
shall
illustrate
Luke
xv.
inci-
dental from the essential circumstances of the parable. There is a connection between the three parables of the
fifteenth chapter,
fiokais
which cannot
fail to strike
tov
.
Kara
Xs|/v jri^ii^ya^KrB-ai,
aWa
ort
ffKO'Jtov
fiaS'otra;
Isidore of
(pjj^w-i,
//.aXiirra
\y,a,irTYtt
Cp. 107.
heo-
phylact writes
vavra t b va^a(ioXBc7s Xiy'iif/.l\a us vouous xai xavo-ja; taoaIn Johan. 3. The same sentiment is advanced by Lather, Bucer, Glassius, }.ufif:>a\iiiM. \Vollius, Flacius, Werenfels, Rambach, Ernesti, Amnion, Bauer, Storr, Morns, Keil, Kuinoel, Schott, Brouwer, Scholten, Unger, and indeed by almost all writers on Hei-See Unger, pp. 96-ltt2. meneutics, or on the Pai'ables. * Hermeneutica Biblica genera lis, p. 211.
:
oh
li"!
314
some measure to point " Then drew near unto him all the And the Pharisees and publicans and sinners for to hear him. Scribes murmured, saying, this man receiveth sinners, and eateth
The
them
all.
In the
first
appears as a merciful and compassionate Father, graciously receiving into the bosom of his love the lost sinner; in opposition to the cold, condemnatory, hard-hearted character of
God
In the third, which forms the immediate subject of inquiry, the contrast between the love of God, who tenderly welcomes the vilest of his children when they return, and the
the Pharisees.
unfeeling conduct of the Scribes and Pharisees,
exhibited.
is
is
prominently
It shews The parable compassionating the poor, wanin our God of mercy the great the movements of the sinner touched with a dering penitent sense of his past folly and ingratitude, and alive to the real God's ways are not as man's ways. misery of his condition. Men are severe towards poor and prodigal transgressors; but
comprehensive
in its aspect.
so
is
The
which men sustain to God, and the gracious treatment The two sons may denote the Jews and the Gentiles, and also those who are seeking to be justified by their own works, and those who, heedless of salvation, run The two parties stand in the same relative into sin and folly. position to Jehovah who is their common Father. Ver. 12. " And the younger of them said to his father. Father, And he divided give me the portion of goods that falleth to me. Here the levity and arrogance of the unto them his living." younger son are apparent. There is no strict counterpart to this
relation
It is merely incircumstance in the ultimate representation. tended to depict the thoughtless folly and arrogant demand of sinThey ners, with the Lord's consequent abandonment of them.
And
not
may know themselves. many days after, the younger son gathered
When
sinners obtain
from their
what their carnal hearts desire, they apostatise Maker, and bring swift misery upon themselves.
together with the 14th,
The
reduces
15th, and 16th, shows the misery and degradation to which sin
its
votaries.
FIGURATIVE LANGUAGE.
soul,
315
whom
and the consequent return of the prodigal to his father he had forsaken. The words of the son in the 18th and I9th verses depict the humble opinion he has of himself, and the
He
begs the lowest place in the regards of his Heavenly Parent. So unworthy and vile does he appear in his own eyes, that he will be contented with the least token of God's kindness towards
him.
Ver, 20
is
who
him
into the
bosom of
his family.
Vers. 22, 23, 24, describe the joyful reception which the re-
turning prodigal receives (for there is joy in heaven over one sinner that repenteth), and the peace infused into the heart of him
who
in sin
Vers.
had found nought but bitterness. 25-30 represent the conduct of the
elder brother,
who
was one righteous according to the law* His coldness and envy form a remarkable contrast to the Father's love. He boasts of his not leaving the Father, and of his legal righteousness. While all around was joy, pride and envy reign in his heart. How correct a picture of the feelings entertained by the Jews towards the publicans This self-righteous character even ventures
!
condemns and exaggerates the conduct of his brother. God's mercy is the same to the self-righteous as to the sinner. The way to repentance is open to both. The father
fully
Ver. 3 1
the latter with slavish spirit does not look upon them as his he stands back, demanding and desiring that the father should that he bestow blessings on him because of his righteousness
them
spirit,
for
his
long services.
all
Had
and asked
would have been fully granted, for they are oifered without money and without price. Ver. 32. It was meet that the Jew should rejoice at the conversion of his brethren of mankind, instead of being sullen and discontented. Those who are labouring hard for eternal life, may pride themselves on their pretended obedience, and boldly
* Sec Olshauscn'b Biblischer C'ornmentar, vol.
i.
p. 665,
3d
edition.
; :
3l()
of sinners;
but
God
in receiving the
while there
is
the angels of
also be joy
God
among
God
Father.
Such seem
is
to
It
number of
traits
intended only to
heighten the beauty and increase the vivacity of the picture. These ought not to be urged as if they expressed particular
ideas.
They
Of
this nature
are verses 13, 14, 15, 16, verse 22, and 23 in part.
Even
Olshausen
Ver. 12.
ners are
is
" God's chosen ones among the publicans and sinby the younger son, since man, as a sinner, is younger than man as righteous and since there are instances of God's choice of the younger before the elder, as Jacob before Esau, &c. ; and the characters and conduct of young men agree with God's elect in a state of nature." Father, give me the portion of goods that falleth to me. " This portion may be considered either as internal or external as internal, it may intend natural knowledge in general, to which there is in man a natural desire, and in which he is self-sufficient or rather as external, such as the outward blessings of life, food, raiment, health, &c., the honours, pleasures, and riches of this
fitly signified
;
citizen
An
unregenerate, phari-
preacher
designed; a
man may be
a preacher, and
It is
common
under legal convictions, to seek after such a preacher, and such a ministry, and to such an one this man ivent, and he joined himself to him ; he sat under his ministry and became a
him and
He
sent
him into
his fields to
feed
;
sivine.
"
He
sent
him
to
to
doing
and not
for
God
and
his glory
FIGUKATIVE LANGUAGE.
before pearls, their
317
own
and live upon the husks of their own duties." Ver. 16. " By these husks are meant works of righteousness done by men which are like husks, external things, done only
great price
; ;
before
trash,
empty things that have nothing within them and not food and which can give no satisfaction
;
;
men
mere mere
sordid food,
fit
of an
ill
savour,
hard to
eat,
and
nourishment."
wind."
"
He
laboured hard to
make
his
own
righteous-
fill
Ver. 22.
*'
But
The
best robe
is
because
it is
unto them,
and upon them, and is put there by an act of God's grace in imAnd put it OH him. " This is done by a declaration putation."
of
it,
setting
it
forth in a ministerial
way
before them."
And
put a ring on his hand. " By the ring is meant the everlasting love of God and which, as a ring, is round, and has neither beAnd shoes on his feet. " By^e^ are meant ginning nor end." which in persons called by the outward walk and conversation grace should be different from what it was before, and from it should not be loose and naked, as those that walk others " The barefoot, but should be upright, straight, and regular."
; ;
:
gospel
is
it
beautifies
and adorns,
it
keeps
the feet tight and straight, the conversation regular and upright;
preserves from slipping and falling
fit
;
for
walking
directs,
protects from the stones, thorns, and scorpions of the world's re-
and the doctrines of it are shoes that will never wear out and to walk according to the gospel of Christ, is what gospel-ministers direct and exhort unto, and may be meant by
proaches
:
their putting
Ver. 23.
is
;
designed.
By
bring-
and killing him designs the setting him forth in the gospel in a ministerial way, as crucified and slain, for saints by faith to feed and live upon." A?id let us eat, and be merry. " This is a mutual invitation
ing
it
hither,
or
encouragement
to cat of
it
on
318
The elder son icas in the field at work, working for work is right, when men work from a principle of grace, in the name, faith, and strength of Christ, to the glory of God and religion, and their own and others' good but to work in order to obtain righteousness, life, and salvation, proceeds from wretched ignorance, and is an instance of the pride and vanity of
life
:
human
nature."
And
made
into
it
as he came and drew nigh to the house. " He only some advances to it, and took some steps toward entrance
;
as the Scribes
namely, into a visible church he came to hear the word and Pharisees did," &c.
;
heard music and dancing. " By music is meant the preaching of the gospel by the ministers of it. Dancing may design those expressions of joy which are delivered by young
He
He
Christ himself,
choosing rather to speak to one of the disciples, than to when they were offended."
unlike that simplicity of interpretation which naturally
this exposition
is,
How
out
into
!
The
Scriptures
may
put
them according
Unger
one,
by which he seems
in-
who
In this
Such a parable
it
as that
considered, representing, as
men
sustain to
God, admits of
is
various references.
the parable
is
suitable.
adapted
al-
to the character of
men
in various circumstances.
Hence,
though the connexion does not lead to it, the description may be aptly applied to the Jews and Gentiles, no less than to the Scribes the self-righteous among the Jews and the puband Pharisees Unger insists upon one licans and sinners of the same people.
* Euthymius (Schol.
TcX'irr,;
vi.
p. 97), is chargeable
fault.
He
by
'in
interprets
by
^ai/^ovis' ^oTpoi
by
Xoyifffio'i'
Ki^aria by ai vilovar
(/.uriioi
Kany^ou87-89.
i)p.
FIGURATIVE LAXGUAGK.
interpretation
;
319
may
be descriptive of a general
or a comprehensive prin-
when a
parable
is
allegorical or
all.
not.
Most of
That of
from parables only in one particular. They are which neither happened, nor could happen. Like parables, they are fictitious ; but the lower animals, and even inanimate objects, are introduced in them as speaking and
Fables
differ
narratives of things
acting.
xiv. 9
;
Examples may be found in Judges ix. 6-21 2 Kino-s and 2 Chron. xxv. 18. They are interpreted in the same
;
manner
as parables.
Riddles or enigmas, for which the Hebrews had a peculiar term JlilTT, are properly an expression of wit. Few of the Hebrew riddles are preserved. See Judges xiv. 14; Proverbs xxx. 15-31. The explanation of them is always subjoined, and therefore
320
CHAPTER
X.
HISTORICAL CIRCUMSTANCES.
Among
by giving confirma-
which
is
should be enumerated.
The
knowledge of these
will be
expositor.
We
?
shall consider
them
Quis,
\st.
who
book?
addressed ?
a canonical book
is
known
either
by ex-
Thus
credible witnesses
may
New
Testament.
But
itself,
end,
Cor. xvi.
same effect in a book commencement, as Romans i. 1 or at the 21. Other portions of sacred Scripture may
;
also assign
Thus
the
writings of
X.
Moses
Romans,
attributed to David.
book
may
ness.
Thus
its
the disciple
whom
marks of
John is said to have been written by Jesus loved; and the book of Ezra exhibits proceeding from Ezra himself. The same test apthe Gospel of
plied to the
Psalms throws much light on the poetic composers. depended on, beThere is good reason for concause they are not inspired. cluding, that several of them belong to a much later age than
As
321
They must therefore be (lie pieces to which they are prefixed. subjected to the test of an enlightened criticism, but not to such
perverse criticism as that of the
German
i.
rationalists,
who, acthan
tuated by an
uncommon
1,
to be later
Even apart from inspiration, the ancient the prophet himself. them to the prophet himself, is of greater testimony that assigns advanced by such speculative theoarguments than the weight
logians.
The origin of subscriptions annexed to the books of the New Testament was manifestly subsequent to apostolic times. Hence they must be examined, before they can be relied on as induSometimes they are incorrect, as the writings bitable proofs. themselves to which they are subjoined clearly show.* They belong, however, to an early age, and show the traditional belief. The same may be said of the inscriptions or titles. The evangelists themselves
may have
given the
title vjayyiXtov
but xara
Marram, &c. were added.j Books do not necessarily belong to the authors whose names Thus Job may not have been the writer of the comthey bear. position which bears his name,t nor Samuel of the books of Samuel.
Internal circumstances
may
set aside
the probabilities
writer of a
book
contriit
we be
satisfied that
who
is
the writer?
It is certain,
penmen
infallibly
The
So
also
mode
of expression.
Hence
and manner. Some are concise and energetic others diffuse and The manner, in short, varies with the author and the irregular. subject ; no two writers being exactly alike. Each conceives and
*
The
See
First Ejiistip
% Professor Lee,
tlie
Wette's Einleitung, dritte Auflage, 32, p. 31. in his learned woi-k on Job, thinks that Job himself committed middle portion of it to writing. To this opinion we have very strong objections,
See
liis
De
my
3*22
own
fashion, modified
When we know,
we
writing.
his views.
mode of
The
latter will
Thus
the
an emphasis
all his
own.
manner of the apostle Paul is marked with His ardent and impetuous mind, full
His views Large and elevated
The
his
style
own works,
known
at once.
The
scattered traits
of his mental character need to be brought together and carefully adjusted, in order to
will afford.
style,
The
An
might thus survey the author's image, comparing it with the separate and frequently incidental circumstances presented in his compositions ; and avoiding such an exegesis as clashes with the author's acknowledged manner. Thus, Hebrews xiii. 21, a doxology is introduced towards the conclusion of the epistle, and not at the very termination. Such
interpreter
a circumstance
is
common
in
the
Verse 23.
puted.
of
dToXsXu.a.si/oc
has been
ivorti
much
writer.
dis-
at liberty, i.e.
imprisonment;
In
is
whom
the epistle
This
visiting them, and leads to In accordance with such an inference, we find Paul writing to Philemon, ver. 22, " But withal prepare me also a lodging for I trust that through your prayers I shall
;"
and
ii.
24,
" But
I trust in
the
Lord
come
shortly."
Both these passages confirm the supposition that the present epistle was written by Paul during his imprisonment at Rome. In the 23d verse he styles Timothy " our brother," an epithet which he for a close friendship existed between elsewhere applies to him
;
IX INTERPRETATION.
32.1
These and other circumstances render it probable that was Paul and if so, the signification of aTOAAu//Ji/ov must be sent aivaij^ rather than set at liberty. Those who renthem.
the writer
;
der it liberated, affirm that there is no account of Timothy's imprisonment during- Paul's life ; and that consequently it must have occurred after the apostle's death, and the epistle have proceeded from some other friend of Timothy. The usage of the
verb a'xoXuM
itself
much
and since there are many indications of a Pauline origin through the entire letter, and even in the verse where a-o>.Jw occurs, it is better to translate, in conformity with,
as that of set free;
to the
phrase
"^Y^^ "T2P in various places of Isaiah, such as xlii. 1 ; xliv. 26 ; xlix. 3, 5; Hi. 13 ; liii. 11, in addition to other characteristics of
style,
Among
question, is that of, the collective body of the prophets (der Prophetenthum), and upon this ground he argues, that the portion did not proceed from Isaiah.* But the phrase never signifies the In chapters xlii. xlix. 1. Hi. collective body of the prophets.
liii.
it
Thus
the question
Hin^
"^^V.i
since
upon an arbitrary
one argument has been advanced against the authenticity of no less than twenty-seven chapters. 2dly. Who is the speaker? A negative rule has been propounded, viz. that the writer of a book should be considered the speaker until some express evidence " Auctor libri tamdiu habeatur loquens, to the contrary appear.
meaning assigned
to the latter,
eo,
Sometimes the
all ambook of Job, the speeches of his three friends are regularly prefaced by their respective names and as they are afterwards censured by Jehovah, we should not look upon all their statements as true or correct. Jehovah is introduced
name
of the speaker
biguity.
Thus
in the
"'
Einlcitung,
i>.
16.
324
on
.St:
OF HISTORICAL CIRCUMSTANCES
many
tings,
and counsels.
per-
So
Isaiah x. 24.
Where he
is
not named,
it is
not
difficult to
ceive
when he
and the sublimity of his sentiments. So in Jeremiah li. 47. In the New Testament, the questions and replies of those with
whom
and Scribes, with a correction or refutation of them, are usually adduced with great plainness to all these it is necessary that the The sentiments and interpreter attend, lest he fall into error. expressions of each must be assigned to their proper source, else the expositor -wdll confound things that differ, and mistake the true If the statements of an implied objector be looked upon sense.
:
Thus
apostle.
in the
jections of a
Jew
1
3d chapter of the Epistle to the Romans, the obare brought forward, and replies given by the
Chap.
Ver.
iii.
2,
Jew
again.
Mr. Locke takes the Ver. 4, the apostle's reply. third, and fourth verses to belong to the apostle ; but it
to assign the third to the
second,
is
better
the
Jew
crowded
by way of
with Abra-
mouth of
the
Jew
ham's words.
Here again Mr. Locke makes part of Ver. 8, the apostle. continuation of the Jew's objections, and the verse a the eighth
parenthetic part to be Paul's reply; but this creates confusion.
Ver. 10, the apostle continues from this verse to the end of
the chapter.
of
In the 22d chapter of the Apocalypse, the true interpretation 6-13 verses will be materially affected by assigning the words
to incorrect sources.
Some
IN INTEIU'HETATION.
325
blessed is he that keepeth the sayings of the book," upon which John fell down to worship, and was prohibited, verse 8, " See thou do not." If, then, the speaker in the 7th verse be Christ, it is contended that he plainly
I
come quickly
prophecy of
this
In the 6th verse it is written, " And he said unto me." The person here introduced is manifestly an angel, viz. that one of the seven angels who is represented as coming to John (xxi. 9),
i.
e.
The
" Behold, I come quickly, This will appear from comparing Revelation iii. 1 1 xx. &c." Thus the 7th verse contains some of the things 12, 13, 16, 20. which the angel was commissioned to announce as soon to hapnot notified.
who
The
angel mentioned in
In
10th the same angel says, " Seal not the sayings of the prophecy of this book for the time is at hand." So Daniel (viii. 26) was commissioned by an angel to shut up the vision, " for it In the 12th, 13th, and subsequent shall be for many days." verses, Christ is again introduced speaking, as the words em:
In
this
them
we
not forbid worship to himself in the 9th verse. In the 2d Psalm the speakers are,
\st.
The
Messiah, verses
7, 8, 9.
Athly^
The
we
Hebrew
must be slightly changed, which is both unnecessary and unwarranted by authority. Isaiah xvi. 3-5. These words must be taken as the language
of the Moabites supplicating the aid of the Jews.
The women
According
Jews refusing
the Moal)itcs.
and arrogance of
326
By
poet himself to
Moab
to avert the
impending
evil,
by showing
The
translation will
discretion,
4.
Moab, Be to them a refuge from the destroyer; Then will the oppression cease, The destruction come to an end The oppressors cease from the land.
Let
fugitives dwell with thee,
;
my
But
An
to
it,
objection
as in
19
or
when
there
is
a contradiction be-
tween the author's sentiments and those subsequently advanced. But on many occasions it is difficult to distinguish the speaker and no direction can be given to enable us to deor speakers cide between the writer's language and that of others. Here it is necessary to proceed with great circumspection. Thus, in Ecclesiastes, interpreters are not agreed whether a scholar and his teacher speak alternately the one bringing forward doubts,
;
;
We
his
There
use of the
Paul.
epistle.
person merely for illustration, or in order to establish a general principle. This is often done by the apostle
So
James,
in
turally
employs the
first
^dly.
The
or persons to
whom
The
a writing,
an expostulation, or an oracle
was
directed.
to the elucidation of a
book of
Thus,
it
should be
the Pharisees
who were and Sadducces, with their distinguishing principles the Rechabites mentioned in the 35th chapter of Jeremiah
IN INTERI'RETATIOX.
327
who were
&c.
the Colossians, Ephesians, Thessalonians, Corinthians, These, and other circumstances of the same kind, will reaand if he be ig-norant of dily occur to every inquiring reader
;
them, he will
fail to
whom
Thus
Hosea
iv. 1
is
addressed to the
is
Jeremiah, chapter
the
xlviii.
against
Moab
i.
chapter xlix.
against
Ammonites.
is
Again,
;
Romans
i.
shows
to
whom
the epistle
addressed
Corinthians
2 to
the
whom
that epistle
was specially
directed.
Occasionally,
traits,
political,
1,
So
Isaiah xviii.
it
2,
where Ethiopia
is
alone corre-
The
as
connexion again
v. 1,
Matthew
may show who are the persons addressed, compared with chapter viii. 28. Jesus taught
books addressed
to
There are
also
no particular community,
On
sources
this
Scripture
;
head nothing certain can be relied on, apart from Little positive can be gleaned from other and what is gleaned, carries with it some indetermiitself.
nateness.
As
mentioned in
the Bible, the Bible itself gives the only infallible intelligence.
If a mistake be
made
addressed,
To
is
inscribed
and such
are the
and therefore daily need remission of sin. blood of Christ, which cleanses from all sin, must be again and again sprinkled on the heart and conscience. There is not the slightest ground for supposing that any other class is spoken to than those addressed in the 6th chapter, 1st, 2d, and 3d verses, who are admitted by Taylor himself to have been the Corinthian Christians. Our translators have rightly supplied the pronoun you, as the
verb xara7XdyriTi clearly proves.
The The
The
328
Hence
it is
necessary to compare
is
Some
kings,
whose reign
introduced into
the book of Kings, are again noticed in the Chronicles, with additional particulars of their history
;
it is
by profane
writers.
Not
must
first
be
At present we design
to notice,
itself
Quid, what 9 The interpreter should farther inquire into the Is it written in poetry or prose ? nature of a book or writing.
Is the subject historical, devotional, didactic, argumentative, or
predictive ?
An
sition.
is
example
will
this particular
on expo23, 24,
to
The
address of
its
poetic in
form.
his wives.
Genesis
iv.
is
of the brief
poem
show
No
sooner
had they been forged, than Lamech, Tubal-Cain's father, triumphs in the manner of his revenging an injury. A young man had wounded him, and had been slain. If Cain, he boasts, be avenged sevenfold Lamech will be avenged seventy and seven times. Only one murder is mentioned as committed by Lamech. From mistaking the parallelism, which is a leading feature in Hebrew poetry, some have thought that allusion is made to two
;
murders.
In general there
is
little
difficulty in
determining whether a
book
Ubi, where?
ception of
The
By
its
means we can assign a reason why some and account for the
Certain figures are highly ap-
manner
in
Thus many images valent among the people. books of the Old Testament are derived from the
its
in
state of Judea,
An
; ;
IN TNTRRPRETATION.
329
enable us to perceive great propriety and beauty in various portions of the Scriptures. The place may be ascertained, Acts 1st, From express mention, as Matthew v. 1 ; John i. 29
;
xvii. 22.
Here again
it
is
scriptions to the
New
From
connexion with
learn from
other accounts.
Thus
we may
The
epistle to the
1,
Acts XX. 22
and
1st Cor.
14.*
The
epistles
Rome
them
during Paul's
iv.3, 10, 19.
first
appear to prove
Ephes.
Hence we
1; iv. 1; vi.
mention made of Csesar's house, iv. 22; and in i. 13, the open chains show, that he had not been kept a close prisoner at Rome, This forms a contrast but allowed some liberty in his bonds.
with his captivity at Csesarea, where, persecuted by Palestinian Jews, he had been kept in close confinement. Thus also the obscure word T^aiTM^iov, i. 13, must be referred to Rome; although
Bottger ingeniously endeavours to turn aside the evidence.f David was in the wilderness remote from the worship of
God
when
" in a dry were suggested to him " My soul thirsteth for thee" and thirsty land, where no water is." With regard to the book of Job, it is impossible to discover with certainty, whether it was written in Arabia although this is connected with another question, whether the composition may Some have receive much illustration from the Arabic language. even conjectured, that it was originally written in Arabic, and
;
Hence
the expressions
Quibus auxiliis, with ivhat helps? This includes the circumstances which conspired to bring about an event the means
;
* See Credner^s Einleitung in das Neue Testament. Halle, 8vo, 1R;3C, 139, p.377 and Stuart's Introduction to the Ep. to the Romans, 3. |- Compare Olshausen's Biblischer Commentar. Vierter Band. p. 131, et seq. Credner, 144, p. 389.
330
treated.f
Quomodo, how? In h\s,ior\c facts, the mode in which a thing has been brought about, or still takes place, should be attended
Thus the manner in which Sennacherib's army was destroyed before Jerusalem, has been said by some interpreters
to.
to
This
is
questionable.
The
poisonous and fatal effects attributed to this wind in the East have been manifestly exaggerated. So recent scientific travellers assert.
noxious properties,
had been supernaturally charged with not have been employed to destroy the Assyrian army. It is simply said, that an angel of Jehovah went forth and smote in the Assyrian camp 185,000 men. One of the spiritual messengers, who are constantly employed in ministering to Jehovah, effected the total overthrow of the army. As far as the Scripture account goes, the agent is mentioned, but not the mode in which he accomplished his fatal embassy. In Isaiah xxxvii. 7, our translators, probably supposing that the destruction was caused by the Simoom of the desert, have, " Behold, I will send a blast upon him." But jyn denotes disposition, spirit, resolution. " I will give him
it it
Unless
could
spirit or determination."
*
The Neologians
-f-
of
Germany have
John
xir.
Iti.
IN intS:rpretation.
331
misinterpreted Scripture, by inventing modes in whiclv occurrences are supposed to have taken place, even when there is nothing revealed concerning the quomodo of a transaction.
satUy
quomodo, and then compel Scripture to not to explain, but to burlesque the word of God. Whenever the how is not revealed, we need not look If it has out for a method in which a historical fact took place. been miraculous, why should we needlessly inquire after means
first
They
invent
agree with
it.
This
is
employed, and then force the exegesis into accordance with our
fancied
quomodo?
to
extraordinary occurrences that took place at the promulgation of the law by natural means, affirming that when a violent thunder-
Moses seized upon the phenomenon to give sanction to his laws. This is opposed to the whole narrative as far as it contains within itself the elements of its own interpretation, no less than to all other portions of the Bible that touch upon the same thing.*
storm, such as are frequent about Sinai, happened,
Thus also Ammon, Eichhorn, and others, have sought to account for the conversion of the Apostle Paul on natural grounds, supposing that the entire occurrence was pictured in his imagination, or represented in a dream.
interpretation,
This
is
the psychological
which cannot be true.f Quando, ivhen ? At what time, and on ivhat occasion ? The time when a book was written must be attended to by The books of the Old Testament were comthe interpreter. posed at very different periods, and partake, in some measure,
In re-
gard to the greater number of them, it can be determined with though the precise tolerable certainty when they were written
;
date
is
often obscure.
The
exist
by
different
com-
mentators
between
time
gin of one could not have been far remote from that of another.
The
i*^.
may
be known,
From
express mention, as
itrToptlv
Hosea
Ta^s hoais
i.
Isaiah
vi. 1.
Ky.o)
aMayxti rauTu.
Kafa-Vi^
it
fiiliXiiis
avx-yiy^xTTixi. Joseph-
lib. tert.
E. Kyland,
vol,
i.
p. 100.
332
2dly,
From
Acts XX.
1
3,
Thus, from Romans xv. 19, it is apparent was written subsequently to the occurrences and the first letter to the Corinthian church.
;
(Compare
Cor. xvi. 4, 9
xii.
2.)
Persons or occurrences
to
Again, the occasion of Paul's writing to the Galatians, was having been led astray by certain Judaising teachers, who had endeavoured to undermine the authority of the apostle, by
their
to observe the
Mosaic law.
The
and to show that the ceremonial law was The great body of the Galatians had been heathens and to account for their acquaintance with the Jewish Scriptures, we may suppose that the Jews had gained numerous proselytes among them. Hence it is easy to see the
his apostolic dignity,
given in
the
which he vindicates his apostleship, proves that his calling was immediately from God, and shows, that so far firom being inferior to Peter, Peter was even censured by him. The occasion on which he wrote will also cast light upon Ga latians iii. 3. " Having begun in the spirit, are ye now making an
first
in
end in the
flesh ?"
They had
set out
by
it,
faith
and
by the Holy
of our Lord,
Spirit
end,
by returning
to circumcision
and other
fleshly ordinances.
emwhich they were uttered. It was when Nicodemus had come to him by night to inquire of his doctrine, that Christ said, " For every one that doeth evil hateth the light, neither cometh he to the light, lest his deeds But he that doeth truth cometh to the should be reproved. be made manifest, that they are wrought may light, that his deeds in God." The time when a book was written has come to exercise a most important influence on its exegesis. This is particularly the case with the Old Testament Scriptures. By bringing down the date
iii.
The words
John
IN INTERPRETATION.
333
than that which
is
of their composition to a
much
later period
commonly
and the knowledge of future events, instead of being viewed as the express communication of heaven coming through human agents, is said to have been obtained after the events themselves Hence numerous perversions, alike repugnant to the happened. fact of inspiration and derogatory to the honour of God, have
been introduced into the exegesis of the
text.
Such
as are ac-
Germany
will at
once
see the justice of these remarks, and lament the infatuation of the
is
so justly censurable.
(334)
CHAPTER
XI.
In the examination of
I.
The
New Testa-
The
The
degree of accuracy with which they adhere to the oripurposes for which passages in the Old Testament
ginals.
III.
The
were cited by the New Testament writers. I. There are two principal sources from which the quotations in the New Testament were derived, viz. the Hebrew text and Many, indeed, have strenuously advothe Septuagint version.
cated the claims of one or other of these, as exclusively furnishAccordingly, some have maintained that the ing such citations.
affirming that where words agree with this version, there has been an alteration either in one text or the other to produce mutual conformity. This opinion is too improbable and gratuitous to be entertained for a moment, though Jerome, in different parts of his writings, On the conSurenhusius, and others, have contended for it.*
apostles never quoted from the Seventy
their
;
trary, Irenseus,
gelists
Olympiodorus, Vossius, &c. affirm that the evanIn oj)position to quoted solely from the Greek version.
both extremes, it has been ascertained that the New Testament Sometimes they coincide writers uniformly adhere to neither. the other, as St. Augustine long with again and one, with the changes which the texts of the the Perhaps clearly saw.f since
not allow us to
torn, iv.;
+ Quia et ipsi (Apostoli) ex utrisq\ie, t. e. ex monia proplietica posucrunt. Dc Civ. Dei, lib.
Colon, 1016.)
et
ex Septuaginta
testi-
I'l'O.
(cd.
'.V^.'j
desirable
New
Testament
The
by the Holy Spirit. In the majority of instances the because Septuag-int was the source of the passages quoted those to whom the Christian Scriptures were first addressed were acquainted with the Greek but not with the Hebrew language. The primitive churches had in their hands the Greek version of the Old Testament. It was universally received and read both by Jews and Christians. To have departed from it, therefore, without a valid reason, would have failed to promote the pur;
We may
it
safely affirm
that
the
was a true and faithful representative of the HeIt was brew, there was a decided advantage in following it. widely circulated and best known ; and there was no necessity, so far as we can perceive, for departing from it, except where it
Wherever
it
liable to the charge of incorrectness, or of defectiveness, in expressing the genuine meaning of the Spirit. We admit that but the circumstances this reasoning is no more than probable
was
we must be
sumptive evidence as the case furnishes. In addition to the Hebrew Septuagint, it is not unusual to some quotations were taken from a translation or paThus the words of John xii. 15 Acts xiii. raphrase now lost.
affirm, that
;
41, were borrowed, according to some, from ancient versions, rather than the Septuagint or Hebrew. For this opinion there is
no proper foundation. Besides, it is quite superfluous. Where the New Testament writers disagree in words with the Hebrew It or Septuagint, they were led to quote merely ad sensum.
was sometimes sufficient for their purpose to give the substance of the meaning in different terms. In regard to apocryphal quotations, as they have been denominated,
i. e.
was
who opposed
the idea
33G
The first apocryphal and spurious books are said to be found. is 2 Tim. iii. 8, where the names of the two magicians that withMoses are recorded. Some have supposed that Paul deknowledge from an apocryphal book concerning these magicians, which Origen says was extant in his time, entitled " Jannes et Jambres." But it is much more probable that such a work appeared subsequently to the time of the New Testament writers. Others conjecture, that the apostle took the names from the Targum of Jonathan on Exodus vii. 11. On the constood
rived this
trary, it is certain that this paraphrase did not exist
till
several
were probably taken from the histowho had many traditions respecting their sacred literature. Jannes and Jambres are said to have been the two leaders or princes of the magicians who opposed Moses. Their names are found in the Gemara, and are mentioned by Numenius a Pythagorean philosopher, and by the historian Arin question
rical
The names
tabanus.
Again, in the
epistle
found of quotations from apocryphal books. The first is in the 9th verse, where Michael the archangel is represented as having
disputed with Satan about the body of Moses. According to some,
this
of Moses"
was derived from an apocryphal book called the " Ascension (di/a/Sac/s roD Muvffiug), mentioned by Origen in his
Perhaps, however, the apostle rather refers
dispute.
The
Enoch con-
Book
Jew
Hebrew,
probable
second.
into Greek,
Much more
it
that
belongs
Origen
mentioned by
We
no good reason
* See
probably
cap. 2.
my
Lectures
-I"
Lib.
iii.
J Einleitung in die Offeiibarung Johannis, p. 60 et seq. De Testamento Duodecim Patriarcharum, pp. 17, 31.
II
337
quoted from
his
He may indeed have derived this very document.* knowledge from a tradition current among the Jews but this tradition was embodied in the book of Enoch. Some are inclined to believe, that the book of Enoch was fabricated, partly with the but this is improbable. design of exhibiting the passage in Jude The authority of the epistle is not lessened, although an apocryphal writing be really cited. Why should its inspiration and au; ;
ground ?t In a few instances, quotations from profane authors are found in the New Testament. Thus St. Paul quotes from the heathen In Acts xvii. 28 are poets Aratus, Menander, and Epimenides.
words borrowed from the ^a/vo'aei'a of Aratus, which were origiIn nally spoken of Jupiter the supreme god of the heathen. 1st Cor. XV. 33, the words " evil communications corrupt good manners," are taken from Menander's Thais; and in Titus i. 12 Paul alludes either to Callimachus or Epimenides, perhaps the
latter.
from acknowledged and known works, to which the persons adThe apostle, in the application of dressed were wont to appeal. his acquired learning, argues with men upon their own principles. II. Before directly proceeding to consider the various modes in
which quotations are made, we shall give a full table of all the citations from the Old Testament in the New, accompanied by the original Hebrew, and the Septuagint version. The text from which the selections are made is that of Van der Hooght, as edited by Dr. Hahn (editio stereotypa denuo recognita et emendata, Lipsise et Londini, 1832); that of the Vati-
can exemplar, as edited by Leander Van Ess (Lipsise, 1835), and in the New Testament is exhibited the for the Septuagint
;
Greek
text of
Lachmann
(Londini, 1831.)
* The passage in the book of Enoch as translated by Laurence is this: " BehoM he comes with ten thousands of his saints, to execute judgment upon them, and destroy the wicked, and reprove all the carnal, for every thing which the sinful and ungodly
have done and committed against him." .3d Edition, Oxford, 1838, chap. ii. p. 2. + See a very able article by Professor Stuart on the Book of Enoch, in the American Biblical Repository for January 1840, pp. 86-137.
UU
338
(1.)
Matt.
i.
23.
Icov
ri
TrapOevoii iv yaa-rpl
^"Iva
vtto Kvpiov
TrXtjpcoOr}
to
prjOev
XijyjreTai, ku]
Sia
rod irpocptjTOV
rj
XeyovTO^'Ji
^ISov
irapdevo'}
Te^cTai vlov,
(2.)
Micah,
v. 2.
Matt.
ii.
6,
KaJ
(TV B>/0\ee/>t
olko9 'E(^-
Trpocpij'
paOa, oXiyocTOS
yCXLacTiv 'loJ^a*
el
tov
eivai ev
KaJ
(TV
l&)]6Xee/J.
yrj
el ev
e/c
eivai i9
apj(ovTa
Toh yap
iiyefxoaiv ^lovSa'
e/c
crov
e^eXevcrcTai ^yov/uLcvo?, o-
(TT19 TTOijUiavei
TOV Xaov
fiov
tov
'la-parfX.
(3.)
Hosea,
xi. 1.
Matt.
ii.
15.
'E^ A-iyviTTOV
TO.
/uere/caXecra
[["^Iva TrXrjpcoOr]
to
priQev vtto
TCKVa avTov.
yovTO?'^
Xecra
'E^ A.iyvTrTOV
fxov.
e/ca-
tov vlov
EXPLANATORY REMARKS.
Matt.
Matt.
i.
23.
This
This
is
alterations.
ii.
the Seventy or the Hebrew. The apostle has given the sense of the original in a free paraphrase. The Septuagint version coin-
more nearly with the Hebrew, than with the words of MatThe negative is wanting in the Old Testament and in thew.
cides
the Seventy.
Some
imyi
originally
belonged to the Greek version, and they adduce in favour of this position, the Arabic version, the authority of Jerome, and the Barberinian MS., with a few others. This assumption prepares
the
way
belonged
was dropped the Greek was altered It is quite arbitrary to assume that the negative accordingly. Others originally belonged either to the Hebrew or the Greek. think, that the adjective T"^^ means great as well as little. So
to the
Pococke.
This
is
quite improbable.
We
The Hebrew
be
NEW
U.
339
VV
;
1
TT
.
t;-t
I'-moay
,m
.
/^^li^l
Micali, V. 1.
Micah,
V. 2.
mn\
rata,
>3'?i^3
^Aow^'^thou be
little
among
nS'^nb
i^r^
come
forth unto
Israel.
me, that
is to
be ruler in
Hosea, xi.
1.
Hosea,
xi. 1.
When
I loved
my
son
out of Egypt.
EXPLANATORY REMARKS. " translated, And art thou, Bethlehem-Ephratah, little among the thousands of Judah ? out of thee shall come forth to me one who is to be ruler in Israel." The question proposed by the prophet is answered by the evangelist in the negative. The word So in Judges ^bi^ has the secondary signification oi family. vi. 15, where Gideon says to the Lord, " My family (''Q?^) is
poor in Manasseh." Hence it signifies a town, as being the seat or abode of a family. "Among the thousands of Judah" means,
therefore,
;"
is
explained by Schleusner,
the Hebrew, with
Matt.
ii.
15.
This
citation is
made from
which
it
exactly accords.
The
translation of the
Seventy
differs
widely from that of the evangelist, and would have been quite inapplicable to his purpose.
Aquila, Symmachus, and Theodotion, Hebrew text, and thus confirm the accuracy made by Matthew. The Seventy must have read
""Jib in
the
Hebrew word
the plural, as
if it
were pointed
''Jl|?.
340
(4.)
Matt.
Opii-
ii.
18.
^covi]
ev'Pafxa ijKOvaOf]
[[To'Te
7rXr]pcoOt]
to
ev
pr]9ev
Sia
'lepefxiov
rov
^oovt]
Trpocp^rov
ovK "iOe\e
Xiyovros'^
'Pa/xa
Trava-acrdai cttI
roh
viols avrtjs,
oTi ovK
elcTLv.
on
iii.
ovk eiaiv.
3.
(5.)
Is. xl. 3,
Matt.
^covrj
^ocovTOS ev
'Hcraibu rov
^lavr]
Xe'yovTO?']]
/3ocovto9 eu
r^
epi'j^cOy
eroi/xa-
Oeov
i]iJ.u)v.
aare
Trjv
TTOieiTe
(6.)
Deut.
viii. 3.
Ovk eV
ptj/xaTi
Tft)
6 avOpwTTOS,
aX\'
e7r<
iravTl
eKTropevofxevu)
Sia
ireYjOaTrTafJ Qvk eV aptw fxovip X/](TeTaL o avOpcoiros, aXX ev iravTi prifxan eKiropevo'fxevu)
6 av-
Matt.
iv. 6.
"On
(pvXa^ai
crov.
rah
6S019
aCj
^e'ypaTrrai yap-^ on roh ayyeXon avrov ivreXecrai 7re~ crov, Kal exi yeipwv apovp).
alv ae,
fxr]
eTTf
dpovcri
ttjOo?
irore
irpocrKo^ris
crov.
(xriTTore
TrpoaKo^f]^
crov.
Xidov
irpos Xidov
rov TroSa
rov TToSa
Matt.
EXPLANATORY REMARKS.
Here the evangelist appears to have had recourse both to the Septuagint and Hebrew, although he is nearer the latter. The oux Tjdix^giv shews, that the Greek was followed in part whilst the putting of xXaudj^hg and ddu^/j,bg in apposition
ii.
18
with
(puvTi
Hebrew
construction.
iioXi;; is
The Seventy
give vaveas&ui as
Dn^H?,
;
for
although
TagaxX^j^Jjca/
is
be found in
the Alexandrine
;
MS.,
This quotation is taken Matt. iii. 3 Mark i. 3 Luke iii. 4 verbatim from the Seventy, except that instead of rag r^lQovg ro\j
6iou yj/jMv,
preferable.
'
341
DB TT^
.
i^Dli^J
HD^l
bni T
L
^ip
.
in
Ramah,
'iv '^
T V T
nsna T :
*-
Dnnon
-;
ing
-0,1 Rachel
and
n''22~bV ^
Dnan':'
r
HJSD T
TV^^ T
V T
n^ri*
^3
because they
were not.
Is. xl. 3,
&c.
hJliD
nti^!
;
Is- ^1-
3'_^-
mi
Q
"
'^
i;n)32
^
ViP
"
Prepare ye the
n'ppa
nni^:2
njn^
^^Tt'^i^'?
way
of the Lord,
make
straight
for
in the desert a
high-way
our
God.
Deut.
'
viii. 3.
I^eut.
viii.
3.
'
"
'
only, but
>3
-B
\^t\^-by-bv,
I
DI^^^
;
Dli^n T T T
nTf
Ty\7\^ T
:
"
n')!!i'*
lOi^'^D
"':
-bv
ini^n
T^Dlxte
^
:
r^^^^b
T
'
thy
ways.
hey
up
C)i3r)-]S
?i:Wi;>
;
D^D3
v^^'-y
in ^/ie> hands,
thou dash
Matt.
as
iv.
4;
that
is
substituted for
It/.
Luke
iv.
Luke
rou
10
This passage
ae
Iv
in
both evangelists
odoTg
dia(pvXd^ai
raTg
sou
while
Luke
The
342
(8.;
Matt.
iv. 7.
OvK
OeoV
(9.)
^JIoXlv 'ye'ypairrai-^
Of/c
(70V.
vi.
Matth.
iv.
10.
KvjOtoi/
6^<Tr],
creiS'
TOV Beov
(TOV (po^ri-
[[Fe'/jOaTrTat 7a|0*J
l^vpiov
Ka\
avTW
julovm
Xarpev-
TOV 6e6v
aVTU)
IJLOVU)
\aTpV(Tl?.
iv.
(10.)
Is. ix.
1, 2.
Matt.
15, 16.
Ta^v
T}
TTOiei
X^jO" Za^ovXcav
[^^Iva TrXtjpwOPj
TO
pijOev id
'Hcra'/bu
T09'^
Vi]
^ecpOaXelfjL,
oSov
6aXd(r(r}]9
YaXiXaia
kutoi-
Twv
eOvoiyv,
6 Xaos 6 KaO^juevo?
Xdfi^ei
(f)
vfid?.
Toh
(TKia
KadrfixevoL^
ev
(pco?
X^P^
"'^^
OavaTOv,
dveTetXev
avTois.
(\l.)
Is. liii. 4.
Matt.
[['^07rft)9
viii.
17.
OSto? Tag
dfiapTia? ^^iwv
cia
7rXrip(t)6yi
to
ptjOev
'Hcraibu
tov
7rpod>}]TOV
XeyovTOS'^
veias
rjiJLWv
crovs e^acTTacrev.
(12.)
Hosea,
Oe'Xco
vi. 6.
t]
Matt.
ix. 13.
(Comp. No.
ecTTit"]]
14.)
^'EAeo9
Ova'iav
[[Ma^ere t/
"EXeo?
EXPLANATORY REMARKS. Tliis is an exact citation from the Luke iv. 12. Matt. iv. 7 " ye shall not tempt." So plurally, reads Hebrew The Seventy.
;
Here the Septuagint has ^oCjj^^cjj ; Matt. iv. 10 Luke iv. 8. but the reading of the Codex Alexandrinus is '^r^oaxuv^cug, eviThe quotation seems dently altered after the New Testament.
to
bv both
have been derived from the Seventy rather than the Hebrew evangelists, though they do not adhere to it verbatim.
343
Deut.
vi.
16.
Ye
shall not
your God.
Deut.
vi. 13.
Deut.
vi.
13.
Thou
Lord thy
Is. viii.
23;
ix. 1.
Is. ix. 1, 2.
When
at the first
he lightly
]i^T} -inv
n^n
lyyi
i^aqn
>ai^^
bSi^
"^^^^
^^^^
Timn
land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light they that dwell in the land of the shadow of death, upon them hath the light shined.
afflicted the
:
Is. liii. 4.
Is. liii. 4.
and
Hosea,
vi. 6.
Hosea,
^3
I desired
crifice.
vi. 6.
n^mh")
^ri:i3n
ion
EXPLANATORY REMARKS.
Matt.
text, for
iv. 15, 16.
Matt.
he could not have quoted the Septuagint. viii. 17. Here Matthew seems to have followed the
Hebrew
literal
more
xii.
This
citation is
Had
Hebrew
344
(13.)
1.
Matt.
xi. 10.
ay-
yeXou
IJ.OV,
koL
iTrijSXey^erai
fJLOv
^TeypaTrrai'^ ^ISov [e-yw] aTroa-reWw tov ayyeXov fxou irpo irpocrcoTrov crov, Koi Kara(TKvaaei Tr]u oSov crov efXTrpocr-
div aov.
(14.)
Hosea,
vi. 6.
Jy
Matt.
xii.
7.
''E\eo9 OeXoo
(15.)
Qvcriav'
"EXeo?
GeXct),
KOI ov Ovcrlav.
18, &c.
Is. xlii. 1,
&c.
Matt.
xii.
^laKoo^ 6
yJAOfjiai
Trail} juov,
avriXrje/cXe/crj
Pli'a T09'|
TrXrjpcoOrj
to
ptjOev Sia
avTov' ^Icrpa}]X 6
TO?
fxov,
TrpofreSe^aro avTOV
Trai?
ixov
ov ov
A^ou,
eSaxa to
ov
Trvevfxa
^pcTicra, 6
evSoKtjcrev
rj
ayaTTtjTO? fxov
'^vyrj
/mov eir
[xov
Orjcrca
e^olaei,
avrjcrei,
KCKpa^erai,
TO
ovK
Trvevfxa
avTov, koi
ovSe
e^ft)
ouSe aKOVcrO^creTai
aTrayyeXei.
(pu/vrj
avrov.
KoXafxov
/cat
TeOXaa-fxevov ov crvvrpl'^ei,
aXXa
aiv.
ei9 aXi'jOeiav
e^oicrei Kpi-
ecog
arOtjcreTai,
ew? av
6rj cttI
t^9 ytjs
dv CK^aXt]
Kal
tw
oVo'/xari av-
Tw
Tov
eOvt] eXTTiovcnu.
TTiovaiv.
EXPLANATORY REMARKS.
Here the three evan10 ; Luke vii. 27; Mark i. 2 gelists agree in opposition to the Seventy, with whose version they have little in common. We are of opinion that the Hebrew
Matt.
xi.
was followed, though not implicitly. The chief difference between the citation and its original in the Old Testament is the change of person from the first to the second. In this respect it is at variance both with the Hebrew and the Septuagint. Here Matthew deviates entirely from the Matt. xii. 18, &c According to the latter, the whole description apSeptuagint. plies to Jacob and Israel, not to the Messiah. It is probable, therefore, that these names were purposely inserted, that the text might not speak of the Redeemer. In Eusebius, Justin, and others, the text of the Seventy is altered in conformity with that of Matthew. Eusebius, in his Prceparatio Evangelica^ ix. says,
text
345
1.
Mai.
^:i3n
iii.
my
mes-
^V??
"^"^.^
way
before me.
Hosea,
nnri^'7'i
vi. 6.
Hosea,
I desired
crifice.
vi. 6.
^n^sn ion
Is. xlii. 1,
&c.
'^Dnn
.
-T
^i^s:
.
:-
nn^i T:|T
tDSiirD
^b
^^^^iv
n^iij^
Behold my servant whom I uphold, mine elect in whom my soul delighteth I have put my spirit upon him, he shall bring forth judgment to the Gentiles.
:
street.
A
:
not break
shall
'
He
in
raged,
'
V T T
be discouhe have set judgment the earth and the isles shall
till
:
*'
EXPLANATORY REMARKS. The names Jacob and Israel are marked with an
obelus in the
Seventy, and in other interpreters they are not found, since even in the Hebrew they do not appear."* Neither does the evangelist exactly agree with the Hebrew. Yet there is no discrepance
in sense
rr^v
x^laiv,
and
coindis-
ViBVn
eide
;
ii'>)iV
The Hebrew
and Greek
xp/V/v is
victory, there
no
agreement.
error.
The
progress of truth
The
rx^a
general
is
the same.
x,a.)
nja
ToT;
rt7f Xoi'Toi;
X X
346
(16.)
&c.
Matt.
imrj
xiii. 14,
&c.
r]
^AKorj cLKOvaere
Koi ov
^ AvaTrXijpovrai
re/a 'Haa'tov
rj
Trpocptj-
Xe'yoi'ora']]
'A-
re Koi ov
/xtj
'iStjre.
eira-vyvdi]
ko^ aKovaere
koi
/cat
ov
/mrj
<TvvfJT'
yap
Kal
rj
^XeirovTes
fxrj
TOis
avTwv ^apewg
to??
ov
'iSrjre.
eira-^^yvdr]
^Kovarau,
eKoifJLfxvarav,
^avToov']
6<p6aXiJi.oc9, Kal
crwari,
T019
ooarl
olkov-
Kovcrav,
Kal
tov? ScpOaX^ovs
'iSco-
eTTiarTpe^coa-i,
TOi/y.
toI?
oxtIv
uKovtrcocnv Kal
t^ Kapoia
Kal
avvcoaiv Kal
ia(T0/J.ai
7r icrTpe'YOxni/,
avT0V9.
(17.)
Ps. Ixxvii. 2.
Matt.
(["Ottco?
xiii.
35.
'Apol^io iu irapa^oXah to
a-TOfxa
fxov,
-TrXrjpMOrj
to
pr]6ev
c})6ey^o/J.ai
irpo-
^'a
tov
TrpocpijTOv XeyovTos-J
epev^ofxai KeKpvfX/meva
airo KaTaj3oXt]9.
(18.)
&
xxi. 16.
Matt. xv. 4.
TO yap
(TOV
rj
'O KaKoXoywv
jULtjTepa
TTUTepa avTOv
avTOv,
TeXevTtjcrei OavaTcp.
Matthew
xii.
EXPLANATORY REMARKS. Mark iv. 12; Luke viii. 10; John Here Matthew agrees verbatim 40; Acts xxviii. 26, 27.
xiii.
14, &c.
with the Septuagint, except that he puts auruv after dpdaXfioiig, instead of after ojgiv. In the Acts, the position ofauTuv is the very same as in Matthew ; and there Luke has the introduction TogsuSrjTi
'rr^hg
tov
Xaov
roxirov
Kai
/Vov.
The words
of
John
(xii.
40.)
appear to have been modelled after the Hebrew, as well as the He represents this language of God addressed to the Seventy. prophet not as a command, but as a description of an act performed by Him. The first part of the passage as given by him, the last follows the Seventy. is a free paraphrase of the Hebrew In Luke viii. 10, the words ha ^XiTovrsg /jbii jSXsTuffiv xal axoxiovng strictly speaking, fif) evviudiv are introduced, for which there is,
;
IN
THE NFAV
&c.
34;
&c.
Is. vi, 9,
Hear ye
Make
the heart of
their
:
people
fat,
and make
ears heavy,
lest
and shut
their eyes
innVi T
;
)?i2^^
T
:
rJT^<n')
T; T
;
hear with their ears, and understand with their heart, and convert,
and be healed.
Ps. Ixxviii, 2.
Ps, Ixxviii. 2.
I M'ill
^r3^<
'3
btr22
r\nr\^ii
open
my mouth
in a
parable
I will utter
dark say-
iayp:if2
Ex. XX.
mTrr
17.
ingsofold.
Ex. XX, 12,
12,
and xxi.
&
xxi. 17.
Honour thy
mother.
ii)!2
iJShii
He
that
curseth his
vnK
b'ppQ!)
be put to death.
IT
EXPLANATORY REMARKS. Mark nothing correspondent either in the Hebrew or Greek. iv. 12 agrees with Luke viii. 10, except that he inserts axovuffiv v.al But he departs from all the rest in presenting /^^ after axouovrsg.
rron
s-TnffT^s-^ojffiv
zai afi^p
It IS difficult
to determine
Hebrew
text.
Matthew
cides with
xiii.
35
The
first
member
of the
which appears in the editions of Griesbach, Scholz, and Knapp, is omitted by Lachmann. Matthew XV. 4, Mark vii. 10 In Matthew this citation follows the Greek, simply leaving out the genitives aou and aCrov. Mark retains sou, but agrees with Matthew in reading TiXivrdro
for TiXiVTijaH.
348
(19.)
NEW
Matt. XV. 8, 9.
^Eyyl^ei
V
fxoi
6 \ao9 ovro9
TW
(TTOfXaTl
aVTOU, Ka] 6U
jue,
Xeycov'^
'O Xaos
ou-
TOis
t]
)(ei}\.eariv
avTcov rijuwcri
^et
ejULOv'
juarrju Se cre^ov-
Tai
fxe,
SiSdaKovTe? evTaXjuara
fxara avOpooircov.
Matt. xix. 5.
[[ErTrev*]] "Ej/e/ca
Gen.
ii.
24.
tovtov Ka~
TOP TTUTepa
irpos
Trjv
avTOu
yvuaiKa
ei?
Tai
Trj
01
Tai
crapKa jaiav.
:c.
crov
Ov
Ov
(povevcrei?,
ov
fioi-
fioi-^ev-
^ev<rei9,
ov KXe'^ei^, ov y^evTifxa
SofxapTvpyaeis,
tov
tto-
^ev^oiJ.apTvpt]<TL?'
Tepa Kai
Trjv fxrjTepa.
(22.)
ws (TeavTov.
EXPLANATORY REMARKS. Mark vii. 6 Both evangelists follow the Greek, abridging the commencing words. The last clause of the Hebrew should be rendered, " and their fear toward me is an The Seventy mistook 'H^l for enjoined ordinance of men."
Matthew
xv. 8, 9
;
^lini,
and translated
;
it /Murriv ds.
This quotation accords with the Matthew xix. 5 Mark x. 7 Greek rather than the Hebrew. Matthew omits auVou after vaand instead of 'nrfog rriv yumhca with a compound verb, puts rspa
;
rfi
It
it
has been
dvo
in the
He-
349
xxix. 13.
Is.
xxix. 13.
VH):i
:
n-in
V
a^n T
T
w-\2
T
^3
This people draw near me with their mouth, and with their lips do honour me, but have re-
moved
and
from me,
me
is
Gen.
ii.
24.
Gen.
ii.
24.
Therefore shall a
his father
man
leave
and
his mother,
:
and and
flesh.
Ex. XX.
'a-.-
12, &c.
Honour thy
mother
father
and thy
Thou
Thou shalt not commit adultery. Thou shalt not steal. Thou
shalt not bear false witness.
Thou
'
c'-;
- T
bour as
EXPLANATORY REMARKS.
tateuch,
sions,
and
to suppose, that
these authorities
But we are not therefore the Hebrew originally had the term two. All must be resolved either into the Septuagint or
are not independent witnesses, nor are they
the Samaritan.
They
word was
originally in the
Hebrew text. Mark agrees almost verbatim with the Seventy. Matthew xix. 18. This is taken from the Septuagint. The
Matthew xix. 19; xxii. 39; Mark xii. 31; Luke x. 27 command follows the Greek version in its phraseology.
This
350
(23.)
Matt. xxi. 5,
[['^Ifa TrXrjpcoOt]
TO
prjOeu Sta
OvyaTep
^aaiXevs
(TooCcov,
'lepova-aX/jfJ.-
rod
irpocprjTOv Xe'yovTO<s'^
EiiSov
(rot,
icou
ep-^erai
croi
iraxe t^
OuyaTpl Sztov
ep-^eTai
eiri
Oi/cai05'
Ka]
avros
Trpai/?.
6 (SacriXev? crov
Kai
e7ri/3e/3;;/fa)?
ex< viro'^v'yiov
ovov
KOL
e7r\
(24.)
Is. Ivi. T,
&
Jer.
vii.
U.
tois
'Oyap
ev)^>]9
^eypaTrrar^ 'O
juei9
oIko? juov
KXrjQrjcreTai
eBvecTLv.
M^
juov,
(TTrrjXaiov Xyjo-tcov
avTov TroieiTC
arirtiXaiov
o oiKOS
ovojua
ou eiriKeKXrjTai to
eir
Xrj<TTWv.
[J.OV
;
avT(p eKi
evca-
TTiou v/u.wv
(25.)
Ps.
viii. 2.
'Eac
cTTOjuaTO?
Kal
6i]Xa^6vT00v KaTtipTicrco
ahov
A.1O0V ou aTreSoKifxacrav
oiKoSojUiovvT9,
OVT09 eyev>]6t]
irapa kv-
ypacpah'l
eyevrjQrj
A.1O0V ov ciTreSoKi-
19 Ke<paXi]v ycovia?.
p'lov
[jLarrav 01 oiKoSofjiovvTe9,
OUT09
eyevcTO
6av-
eh
K(paXr]v
ycovias'
fxaa-Tt] eV 6(p6aX/uL0is
rjiJ-oov.
'Trapa Kupiov
iyevcTO
avTt], /cat
ecTTiv
ijjUMU.
Oavfxaa-T)] ev 6(pQaXixoi<i
to this prophecy, ii'iraTi rf} Qwyarfi Itijv, is taken from Isaiah Ixii. 1 1 ; but Two passages being the prediction itself from Zechariah ix. 9. thus put together from different writings, as was usual with Jewish authors, no particular prophet is mentioned. John has a very different introduction from Matthew, viz. /myi <pol3ou, ^uydrri^ 2/w'i/. Matthew does not appear to have exclusively followed either the Hebrew or the Septuagint. In several expressions he coincides with the Hebrew rather than the Greek ; in most with the latter. The apostle John gives a paraphrase agreeing neither with the Hebrew nor Septuagint. Matthew xxi. 13; Mark xi. 17; Luke xix. 46. The beginxxi. 5;
Matthew
351
9.
Zech.
ix. 9.
p^rm '^^bf2
'
Ito
:
^^.T
Ki2^
^
ran nb^^y~n3.
"
'
"
'
^3*11
.
>p^
Nin
^
)^\ir\y)
;
pm
.
"^^
,
:jnj^S-]n
Is. Ivi. 7,
^.
J-
'
l^rbX]
and Jer.
-^^r^Tb^l
O daughter Zion snout, O daughter oi Jerusalem Behold, thy king Cometh unto thee he is just, and having salvation; lowly, and riding upon an ass, and upon a colt fhe foal of an ass.
Rejoice
;
patly,
or
vii. 11.
Is. Ivi.
7,
&
Jer.
vii. 11.
i^lp"*
n'pBJTJl^^
^
>rin
:
n
,Tn ^
^
Mine house
shall
be called an
all
"
people.
'^13
J"i:>:5^^n.
i^npJ)^^<
n'jn
Ps.
viii. 3.
Ps.
viii. 2.
>3D
t;^
Out
of the
mouth of babes
nJTTl
^'^
:
nin*"
""
'
n^^p ""
n^S
^'
^^^-T
li'l^l':'
'
stone which the builders refused, is become the head <oe of the corner. This is the Lord's doing, it is marvellous
in our eyes.
The
^Ty>r2.
n^^^^J
nxt
EXPLANATORY REMARKS.
passage is derived from Isaiah Ivi. 7, and the conThe former in Matthew and Luke clusion from Jeremiah vii. 1 1 is abridged from the Seventy, while Mark has additional words from this version. This is in complete accordance with the Matthew xxi. 16
ning of
this
Greek
version.
xxi.
ii.
The Hebrew
42; Mark
7
phraseology
is
the same,
T;^
mean-
Matthew
1
11;
Peter
o'l
352
(27.)
'Eav Ti9
eiri-
aTroOdv)]
fxri
e-^wv reKva,
(nreofxa Se
J]
ovK ecTTai
TO<i e^o)
yafx^pevcret
riju
aoeXcpo^ avrov
kui avarr-
ywaiKa avrov
a'Trepfxa
0.1/8p] [XI)
iyyi'CovTi, 6
ei-
njaei
tov.
tw
de\(pu) av-
aeXevaeTai irpo?
v|/-6Tai
avTrjv, kuc
\^-
avT}]v eavTU)
ywaiKa,
Kal
(TVuoiKi'jcrei avrtj.
(28.)
Ex.
iii.
0.
Matt,
xxii.
32.
pt-jQev vfxtv
|Ou/c aveyvuiTe to
vtto
ci/ull
'Icraa^", /cat
'Icraa/c Kal 6
Oeoi
'Ia/cco/3
(29.)
Deut.
vi. 5.
Matt.
^
xxii. 37.
Ka<
ayaTTtja-ei?
Kvpiov tov
A^yairricreis Kvpiov
Oeov (TOV e^ oXf]9 r^f Siavolag aov, Kal e^ oX>]9 ri?? '^^)(tj<; aov,
Kal e^
oXi]? Tt]9 Svvdfxews crov.
ev
oX>]
tj?
'^^xd
^*'
(30.)
Lev.
xix. 18.
^
Matt.
A^yairt^creis
xxii. 39.
Kai
aov
00$
tov TrXijalov
crov
aeavTov
a-.?
aeavTOv.
Matthew
is
xxii.
28.
This passage
by the three evangelists, none of whom agrees Greek or Hebrew. They give the sense, not the with verbatim
cited differently
the
letter.
Matthew
32.
xxii.
32;
The
words of
Mark xii. 26; Luke xx. 37; Acts vii. Matthew seem to be abridged from the
respects agrees with
into
Greek.
Matthew.
a discourse of In Acts
as a regular quotation.
NEW
5.
353
Deut. xxv.
^^
U'ni{ '"
P.'l
12^^"''3
''
'Hh
n^iinn
Drj^
'^^i
and one of them die and have no chlW, the wife of the dead shall
not marry without unto a stran-
nJan-nii^J:^
n^nn
ger
n^^P
Kn^
t;
nan^
.1
:
it
-L
ti'^^^'?
2:0 in
L.
t't:
him
to wife,
.;
(\uty ot
an husband
brother
unto her.
Ex.
Oili^
iii.
Ex.
^^tV^i
"Tj^^i^
iii.
6.
6.
^n'?h
^'^'^4^
aw the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.
I
Deut.
r]"):}"^
vi. 5,
Deut.
vi. 5.
Dii
^\2nii^
And thou shalt love the Lord thy God with all thine heart,
and with
all all
^^^.
'
''^^.
:-1-li^D-'7Dni
thy might.
Lev.
xix. 18.
'at
c "
t.-t;
Thou
bour as thyself
EXPLANATORY REMARKS.
vii.
is
E/>/
is
omitted;
and
rm
37
Trar'i^Mv
Matthew
The
It
Hebrew
by
diavoia;
and Doepke
never has
signifies
it
such a signification.
The Hebrew
it diavcla,
term,
however,
to
Matthew
xxii. 39.
354
(31.)
Matt.
jULOv,
xxii.
44.
[[Aauet^ iv TTvev/JLUTi
KoXei
EiVei/
KuOov
6u)
e'/c
St^iow
jULov,
tcos
av
avrov Kvpiov,
Kvpio?
Xe'ywi^'jj
TOV9
i-^6pov<i
aov vTroTroSiov
tw
Kvplo) /mov
KctOou k
tou^
ep^-
(32.)
Zech.
xiii. 7.
Matt. xxvi. 3 1
7roi/J.ua9,
IlaTu^aTe tov9
TTOiixiva,
Koi SiacrKopTricr-
OrjO-ovTai
Ta
(33.)
Zech.
xi.
13.
Matt, xxvii.
9, 10.
KaOe?
Tt'jpiov,
avTov<s eis
to
y^oovev-
[[ToVe
Sta
e-TrXijpcoOr]
to
prjQev
'lepefjiiov
tov
7rpo(p^TOV
to,
ea-TLv,
ov TpoTTOv iSoKifxacrOijv
/caJ
XeyovT09']i
Kat eXa/3ov
ov
virep avTcov.
eXa^ov rovs
Tifxijv
TOV
TTlfJl.t]IJi.ei'OV,
eTllUl.f](TaVTO
Ka\ eScoKav
(34.)
Ps. xxi.
1.
'HXI ^Xc
TOVTecrTiv,
"iva
Xi]/ULa
aaj3aK6avi
Gee
fxov
6ee /nov,
;
Ti fxe eyKUTeXiTre^
EXPLANATORY REMARKS.
Matthew
Hcb.
i.
xxii.
44;
all
Mark
xii.
36;
Luke
ii.
35;
13.
In
Matthew
ther the
xxvi. 31;
Mark
xiv. 27.
This citation
The
follows neiis
verb smite
in the
imperative
mode
is
in the original
that
"^11
For
this,
Hence how-
no evidence.
known
OI.T)
TESTAMENT
TN
THE NEW.
1.
355
Ps- OX.
'yryb
:iu;
The Lord
IJl?
saia unto
my Lord,
hand, un-
Trr
-ri^n^K
n^U^^> .
make
^>l^j-|';)
footstool.
Zecli. xiii. 7.
Zech.
'Ttn
xiii. 7.
W371T
'^
'
(lyirTTlK
'
.TV
Zech.
xi. 13.
Zech.
xi. 13.
"IIH
"
'lii'lTT"'?}^
inD'''?^n
was prised
at of
On^^^D
"!|'''?Ii^i^1
>mn:
n??*^
','
-^m.
W^pbu)
^P:PTinpi^i'] '^ ^
'
them.
And
house of the
)rl''^T-7^*
n^p]
n'^
^n^<
Ps. xxii. 1.
Ps. xxil.
1.
"''=
""^
'-
thou forsaken
me ?
EXPLANATORY REMARKS.
and future are nearly
208.)
allied.
The rest of the words agree pretty Hebrew. Mark differs from Matthew only in
r^g
voif/.vn;,
for
which there
Matthew
after.
xxvii. 9, 10
is
no counterpart
will
in
the original.
This passage
be considered here-
Matthew
xxvii.
46;
Mark
xv.
34. Both
tlie
Hebrew and
Greek appear
to be followed.
356
(35
NEW.
& 36.)
and
Is. xl. 3.
Mark
i.
2, 3.
ay-
yeXov
ijLOv,
kol
eTriBXeylrerai
ev
tm 'Hcraia
cnroar-
'ISov
troifxacrare r>]v
oSov
Kvplou,
6eoO
^/ULCou.
^ov9 avTOv.
(37.)
Is. vi. 9,
&c.
jut]
Mark
Kal
iv. 12.
A/coP
aKOva-ere ku] ov
crvprJTe, Kal /SXewovTe? /3Xe\|/ere Kai ov fJ-h 'iSfjre. eirayvvQii yap f] Kapoia rov Aaov tovtov,
'iSuxTiv,
/ulj]
Kai
aKOvovreg
fxij
aKOvoocriv Kal
arvvicocriv,
Kai
ToU
oo(t\v
avTwv
^apecog
rJKovcrau,
toi9
TOV?.
(38.)
Is.
xxix. 13.
Mark
ev
vii.
6,7-
Eyy i^ei
TW
(TTOfXttTl
juoi
Aao? ouTO?
'O Xaof
fxe
Ti/ua,
^e
aire-^ei air
jue,
^ei air
Ta'i
jue,
judrtjv Se cre^ov-
Se
<Te(iovTal
SiSd<TKOVTe? SiSacrKa-
Kal SiSa(TKaXia9.
Ex. XX. 12, andxxi.
16.
(39.)
Mark
Kal
[[Mwucri}?
vii.
10.
rrov
ydp
eiirev^ T'lixa
rrov
rj
'O KaKoXoywv
fxrjTepa dvTOv,
tov iraTepa
crov, Kai
i]
TraTepa avTOv
TeXevTi'jcrei
OavaTO).
fJn^Tepa OavaTO)
Here we have an example of the mode in 2,3. which several passages are joined together in one quotation. Two places, from different prophets, are cited as one prophetic The former expression, with the formula wj y'syoxcr-ai, &c. &c.
Mark
i.
EXPLANATORY REMARKS.
NEW
Is. xl. 3.
3;
1,
and
Is. xl. 3.
Mai.
iii.
1,
and
Behokl,
':^b
AT T
:
I will
send
my
mes-
nil
that crieth
Prepare ye the
n^n''
way
of the Lord,
make
straight
358
(40.)
27.
Mark
" A^pcrev
/cat
x. 6,
drjXv 7roit](TV
avTOv^.
(41.)
"Ei/e/cej/
aVTOV9 [o 0O9.^
Gen.
ii.
24.
Mark
eveKev
x. 7.
irpoaKoX-
TrpocTKoXXtjOi^-
rhv
oi
yvvaiKa
Svo
ei9
(TovTai 01 Svo
eh (rapKa
/j-iav.
Mark
(povevcry]^,
K\eylrt]g,
fxrj fxri
x. 19.
|Ta9 evToXa?
/u>;
o?^a9"|
M^
fxi]
/uLOi-^^evcri]?,
y^evSofxapTvpijcri]?,
ov yl/^evSofxapTvp^aei^'
airoiTTeprja-ri^i Ti/ut-a
tov Tra-
Tepa
(43.)
Is. Ivi.
7,
and
Jer.
vii.
11.
Mark
juov oiKOi
xi.
17-
'O y^p
vecTLv.
o7k69
(J-ov
oIko9 rrrpo?-
'O
I
oTko^
K\}]6j'](rev/ULei9.
M7 (nrrjXaLOv
/w-ov,
\rj(TT(hv o
Tai
Se
Toh
eOveariv
oIko?
ovofxa
ov eyriKeKXtjTai to
eTT
;
eTTOirjcraTe
avTov (Tir^Xaiov
/JLOV
aury
e/ce? evoo-
Xt](TT<J0V.
TTiov vfXMv
(44.)
Mark
[[Ot5<5e
r/yi/
;]]
xii,
10, 11.
\l6ov ov aireSoKLixaaav
oiKoSo/ixovvTe?,
19 Ke<paXt]v yoov[a9.
ypacprjv TavTtjv
oSto? eyevrjOt]
irapa kv-
aveyvcoTe
pioveyevcTO
Oav-
Kal
otpOaXfxoh
Mark x
EXPLANATORY REMARKS.
This exactly harmonises with the Seventy,
5.
6
kl;
commands here is the same As compared with Matthew and Luke, ,a>) avoenas Luke's. The order of the commandments in Matthew ^r,srii is added.
x.
Mark
19.
The
order of the
QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW.
Gen.
.
359
i.
27.
Gen.
i.
27.
OJli^
j^-i;]l
^^
rt2py\
'""
IDT
"
Gen.
VIl^i"Jl^J
ii.
24.
24.
I:^''^J"2Ty
^
]yb2^
ia^^-nN^T
Therefore shall a
his father
man
leave
and
his mother,
:
and and
^>m
^nm:!!
pnil
t
ini^
T^^b
flesh.
Ex. XX.
ikb
:
12,
&c.
"^^.^^Tli^T "^^2^J-n^i
'^"
'
'
ins
Honour thy
mother.
father
'
Thou
and thy
kill.
shalt not
:n:i^n
i^ib
:ni^^n
J^b
:m"}n
'"'
'''^
' "
'
Is. Ivi. 7,
and Jar.
vii. 11.
and Jer.
vii.
11.
J^lp"*
n">'H)n"n''2l
^
' '
^JT*!
""D
'
-^^' "^ii^^
an house of prayer
is this house,
D^iJ-ID
ni^^Dn
D^Q^rr - b^b
'
-:
T T
nnTf
^
'^
c^iian
rrin'' ^
^Di^73
"=
pi**
'^^^
^^*'".
ers refused, is
(liTTI
^'^
:
DJ^Q
"
nil3
^
U}iklb
^Ty>r3.
rn^b^^
S'^n
nm
stone of the corner. This is the Lord's doing; it is marvellous in our eyes.
EXPLANATORY REMARKS.
is
is omitted by Matthew. Markxi. 17. 'xaciv roTg idnsiv is here according to the Seventy. Matthew and Luke abridge the Greek version Mark follows it more fully. (See on Matthew xxi. 13.)
different.
Mark
xii.
10, 11.
360
(45.)
Mark
xii.
9.
Kai
TSKva
acprj,
'iva
Xa^r] 6 a-
auSpl
fxrj
iyyl^ovTi, 6
SeX(p6? avTOv Ti]v yvvaiKa avTov Kai et^avacTTijcrt] direpixa Tip aoeXfpw avTOv.
^eTai
avT)]v
euvTM ywaiKa,
Mark
Ex.
iii.
6.
xii.
26.
tov iruTpo?
Koi
0eo9
'
A.(3paaix,
Oeo?
'Icraa/c, kq]
Oeos
'Ia/cco/5*
Oeos
;
'Icr-
Deut.
vi. 4, 5.
Mark
irijOajTJ;
xii.
29, 30.
7rdvT(ji)v
[ivToXij
Kvpio9
ei(;
'ya7r?;crcf?
kvi tov
e^ oXijs
oX}]9
e^
ayairrjcrei? Kvpiov
tov Qeov
crov
T^9 "^v^ijg
Kai
e^
e^ oX}]9
oXt]9
Tt]9
Ttjs
T^?
y^V^rjS (TOV
Lev.
x'lx.
18.
Mark
xii.
31.
^AevTepa
yaTrr/crei'S
o/noca avTrj.J
'A-
ws cTtavTov.
tov
aeavTov.
(49.)
Ps. cix.
1.
Mark
[[Ac iaveio
eco?
xii.
36.
EcTrev 6 Kvpio9
tw Kvpiic ixov,
av
tu>
/maTi
Twv TTOCwv
fxov
VTroTTOoiov
Twv TToSwv
crov.
is a reference to a passage rather than an actual quotation. Mark xii. 26 See on Matthew xxii. 32. Mark xii. 29, 30. This is taken irom the Seventy, but not
Mark
xii.
19.
This
EXPLANATORY REMARKS.
36 I
6.
D'm
'
'
intf>"''3
<
Deut. xxv.
^^
5.
brethren dwell
together,
^j^^ Qjjg Q^
them
die
and have no
dead shall
'ikb
)b-Ti^
'
qi
'
anj2
l^^<
n)i^m
"^
nr^n'Dpik
"
n>nn
'
'
'
n^y
:
K2>
nQ2l'*1
n^y
il^i^b
-it
t'ip,
i*?
nnp*?!
go in unto her, and take her to him to wife, and perform the
duty of an husband's brother unto her.
Ex.
irtbi^
.,
iii.
G.
Ex.
iii.
6.
^''4**
^'7'?^^
.,
pb^^
^ ^^"^
^rhHl
pW
Deut.
the
God
^nbH
Dn-;4N
God of Jacob.
vi. 4, 5.
Deut.
vi. 4, 5.
'1:^i'?^^
nin^
^
''
bi^iyp^
^
"
^^V
''
^^]
- ^^^-l
'
'
'
m^T^^}
\im
^ ,'
nin^
The Lord our And thou shalt love the Lord thy God with
^^^^'
Israel,
God
is
one
Lord,.'
^22b
" "^DS
^"Tibj^
'"
^^^
all
thy
soul,
and with
all
thy might.
^i;"lb
c
-:
:
mrii^')
T
:
Thou
bour as
- T
Ps, ex.
'^y'i2''b
1.
it^
""ilJ^b
nin*'
DJ^J
unto
my Lord,
my
:T'^^l'?
footstool.
\
literally.
EXPLANATORY REMARKS.
Greek;
adds, J^ oXrn T^g Ttaohiai tfou, which is not in the changes hwdinuji into lax^og, and inverts the order of
Mark
the clauses.
Mark Mark
xii. xii.
31
36,
xxii. 44.
z z
362
(50.)
NEW
JJara^o} rov
Mark
TTOifJieva,
xiv. 27.
ire-YjoaTrrar]]
eKcnrdcraTe
ra irpo^ara.
Ka] ^ia(jKOp7ncrOr]crov~
rai ra irpo^ara.
(51.)
Is. liii.
12.
Mark
|['E7rX>/|O(60>/
xv. 28.
ri
KaJ
ev
Toh
avofxoii iXoyla-Ot]'
ypa(f)r]
rj
AeeX-
youcra'l
oyla-Qr].
(52.)
Kat
Mark
fj-era avofioov
Ps. xxi.
1.
xv. 34.
'O Oeoi
'EXfot'
eXftJt"
Xe/xa
(ra^ayyuou,
Oavi
ecTTti'
nieOep/ULrjveuo/ULe-
vov
619
'O
0eo9
/Otou
Oeo'ff
;
t/ eyKareXiTre^
Luke
i.
/we
(53.)
Mai.
iv.
5, 6.
17.
Kai
'HX/a/
iSou
Kai
evooTTiov
TOP
Svvdfxei
KapSias Trarepcov
reKva, koi
KaraaTJ^crei
7r|0o9 vlov,
KapSiau
Ka).
Trarpo?
aVTOV'
KapSiav avOpu)7r\}](TlOV
TTOV TTjOO?
TOV
Ex.
(54.)
xiii. 2.
Luke
l[Ka0ci)?
ii.
23.
'Ayiaaop
rrav ixrjTpav
/Lioi
Trdv TrpcoroTO-
yeypaiTTai ev tw on Trdv dpcrev vofxcp KupLOV^ Siavolyov /u^rpav ayiov tw kupio) KXr)Qrj(TeTai.
(55.)
Lev.
xii. 8.
r}
Luke
ii.
24.
Ai;o
Tpvyova^
Svo locraovs
|KaTa TO
vofiw Kvpiov'^
vcov
f]
eiptjiuevov ev
rui
Trepia-repcou'
(^evyos
rpvyo-
Mark
addition
xiv. 27.
sition to the
EXPLANATORY REMARKS. This agrees with Matthew xxvi. 31, in oppoHebrew text and the Seventy, but leaves out an
made by Matthew,
XV. 28.
xv.
i.
viz. rng
Tolfjbvris.
quotation departs both from the Seventy and the Hebrew. The evangelist merely gives the general sense.
17.
34
This
363
Zech.
xiii.
7.
rilSri^
^
^V'^^-n^<
"
'^n
' .
Is. liii.
12.
niu3j
D"'yt^D"nj^1
And
the transgressors.
Ps. xxii. 2.
Ps. xxii.
^bi^
1.
Orinry
nr^b
^bVi
hast
me
iv.
Mai.
iii.
23.
Mai.
5, 6.
m
DV
D2b
^<^3
n"?^
^;!S^
^DiJ^
'
mn
^'')^^
Behold,
j ah
I will
^<^a^^
'
DOn
2b]
DOn-bV
riillJJ-n'?
DDi^J^
Ex.
1ID3
'
- i^y
AT-:
Ex.
xiii.
xiii. 2.
2.
n03~'?D
^
^b~'^lp
) )
Dni " b^
Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast
it is
mine.
Lev.
xii. 8.
Lev.
xii. 8.
"
'
ties,
or
EXPLANATORY REMARKS.
Luke
Luke
ii.
23.
closely
as with the
ii.
Greek
24
This citation seems to have been taken from the Greek. Both versions give the sense of the Hebrew, though neither renders it exactly. " Two female turtle-doves, or two The gender in Hebrew differs from that in sons of a pigeon."
Luke.
3G4
(5G.)
4, 5.
Luke
[['I}?
iii.
4, 5, 6.
^Mvr] ^ou)vro9 ev
kroiixacraTe
rrjv
rrj eptj/xw^
oSov
Kvpiov,
^ocovro? ev
rr]v
ryj
p/]fi(p-
Oeou
t]iuLwv.
TTaera
cpapay^ irXt].
irav
opo<s
eroifxaa-are
oSov Kvplov,
paodrjo-erai,
Koi
koI
evOeias
iroielre
Ta9
opo9
Tpi(3ov9
^ovvo9TaTreivw6r](TeTaL.Ka\e(T'
rai iravra
av,
Ku).
t]
to. (tkoKio.
eh
ev&el-
Tpa-^ela
rj
eis TreSla^
kqI
6(p6i^<TeTai
o^eraL
Tracra
cr/coXm
eh evOeias Kul at
Tpayelai eh 6Sov9 \eia9 Kai o^erai iraaa crap^ to crwTiypiov Tov deov.
(57.)
Deut.
viii. 3.
Luke
l^rjcrerai
^
iv. 4.
QvK eV
apTcp imovM
|[re7^axTar|
on
ovjc
eV
6 av0pw7ro9,
aXy e-Tr)
Travri p/j.
uprw
'^09,
fx6vj> ^f^creTat
o av0pcoprifxari
aXX
e7r<
Travrl
^^ov.
(58.)
Deut.
vi.
13.
Luke
Oeov aov
iv. 8.
li^vpiov
Orjcrri,
|re'yj0a7rTar|
Kvpiov tov
av-
7rpoarKvvi](Tei9, Kai
crt9'
EXPLANATORY REMARKS.
5, 6.
This
is
Matthew
only Isaiah
verses also.
Luke adds the fourth and In common with Matthew and Mark, he has
xl.
ri/j.utv.
fifth
he manifestly
folri
h(p&r](Sirat
sXdXriSs),
and changing
irs^ia
The
have
evangelist.
TO
Alexandrine codex of the Septuagint has odovg Xslag like the It is not easy to know the reason why the Seventy
GMTr,piov
TOV
^sou
for "l^H^.
"
We
;
H.
it
Owen, "
the
Heb.
pariie)',
together
CMTri^iov auTou,
for
whom we
would SAVE from imminent danger, we lay hold of, embrace, and which is the idea conveyed by the root in\ unite to ourselves If this be not allowed, would it be too much to suppose that the
;
3G5
nn>
"i\:^:3"'?D
^sm
nin** 'Ti::3
366
(59.)
Luke
"On
(pvXd^ai
Sois
ere,
T019 ayyeXoi?
evTeXeirai irep]
are
[[re'YjOaTrTat
yctjO*]]
oti tois
(TOV.
-^eipcov
apovcriv
7rpo9
ere,
fxi]
ixrjTTore
TrpocTKoy^i]?
crov.
TTore
TrpoaKO^rji;
(TOV.
XlOov
TOV TToSa
Luke
Kvpiov tov
(60.)
Deut.
vi. 16.
iv. 12.
(Comp. No.
8.)
OvK
eKTreipcta-eii
[[Eip>?Tar|
Ovk
eKTreipdaei?
Beov (TOV
Is. Ixi.
<tov.
(61.)
1,2.
eTr'
Luke
e^e, ov
e'l-
iv.
18, 19.
Tlvevfxa KVpiov
veKev e-^piae
/ue,
evayyeXtaraeTfxe,
Kvpiov
fxe
eTT
e/uLe'
ov e'lveKev
ey^^picrev
Oai
'TTTCo-^^^oig
ciTrecrTaXKe
la-
eva'y'yeXi(Ta(T6ai
jue
tttco-^oi?,
cracrOaL
Trjv
tov?
(TVVTeTpi/uL/tievovs
Kijpvc^ai ai-^^aXoo-
direcrTaXKev
[mo-acrOai tov?
KapSiav,
Ktjpv^ai
ai-^/ULaXcoTOi?
acpecriv
dwoKvp'iov
plov SeKTOv
Krjpv^ai
eviavTov
SeKTOV.
(62.)
Mai.
iii.
1.
Luke
vii.
27.
'I(^ou
yeXov
Koi
eiri^Xe^eTai
(TOv,o9 KaTa(TKev(X(Tec
Tt]v
oSov
EXPLANATORY REMARKS. Luke iv. 10, 11. Compare with this passage Matt. iv. Luke coincides with the Seventy more nearly than Matthew. This agrees exactly with the Greek version. Luke iv. 12 Luke iv. 18, 19. Here Luke follows the Seventy exactly
6.
as
iv
far as the
d<p\(Sii
words
'
A-ToenTXai
rsd^avff/j,s\/oug
them that are bruised), are not in the Septuagint; but are added by the evangelist probably from Isaiah Iviii. 6, where we read, ktoVtsXXs n^^aMGiMhoMc, h dfegn. The last
(to set at liberty
clause of the citation agrees with the Seventy, except that xay.isai
is
changed into
xri^v^ai.
The
Hebrew
367
v -;
T T
^3
For he
all
thy ways.
They
shall bear
Deut.
vi. 16.
Deut.
vi.
16.
Ye
shall not
your God.
Is. Ixi. 1, 2.
Is. Ixi.
1, 2.
m
D>i:;r
'by
nin>
^:7^i
n'\n'' T ;
nn
is
The
T
Spirit of the
;
Lord God
good
-w^b
:
upon me
'Di^
-;
ri^f2 >:3n'?i:^
hath anointed
sent
me
to preach
;
2b
- ";}2u}:b
]i)2nb
meek
he hath
me
to bind
up the broken-
the captives,
bound
1.
Mai.
iii.
Behold,
I will
send
my
mes-
way
before me.
EXPLANATORY REMARKS.
text
is
considerable.
them
to the
two
much
rovg
differ.
Griesbach excludes from the text guvnr^i/jjfjijsvous rriv xa^diav, and thus renders
;
Luke
vii.
27.
Both
differ
368
(63.)
&c.
/cat
Luke
ov
[xh
'''Iva
viii.
10.
'AKor} ciKOvcrere
^Xiirovre^
fj.t]
(SXeiraia-iv
Kal aKOvovre^
a-vviwcriv.
Te
Kai
Acat
t)
ov
fxr)
'ISijre,
errra-^^yvOri
'yo.p
T019 wcriv
^ap(09
ijKOvcrav, /cat
KaiJ.fxv(jav,
rovs 6(p6a\iJ.ov9
[xrjTTOTe 'icmcti
tocTi
Toh
aKov.
Kal
av-
arvvbocri
Tri(TTpe^(jO(Ti,
Ka\
lacrojuiai
T0V9.
(64.)
Deiit. vi,
Lev.
xix. 18.
Luke
'A'yctTrjJcref?
x. 27-
Ka<
arov, Kal
a'ya7n^<7ei9
Kvpiov tov
Trj9 Siavola?
crov
e^ oXr]9
t>]9
tTj
KapSlai <tov
e^ oXt]9
t>]9
'^^X'^^
(tov,
Kal ev oX>/
ev oXr] Trj
Ttj
tV^w
009
Kat
aov
(65.)
009
Siavola aov,
Kal tov
ttX?;-
(TeavTOV
Exod. XX. 12, &c,
aiov crov
creavTov.
xviii.
Luke
20.
Ov
Jer.
|Ta9
KXe'^rj9,
TifJi.a
evToXa9 oiSa9'^
fJ-h
M^
iJ-rj
/ut-oixev-
iUL0iX'^vcrr]9,
(Jih
<povev(T)]9,
ov
/cXevp-et?*
ov
(povev-
yl/^evSoiuLapTvp}]crrj9,
ov
ylr6vSo/ui.apTvpi^crei9'
tov Trarepa
crov
Kal r^i/
IxtjTepa.
(G6.)
Is. Ivi. 7,
and
vii.
11.
Luke
01K09
xix. 46.
'O yap
vecriv.
01K69
fJ-ov
OIK09 Trpocr-
ire-YjOaTrrarl
jULov
otl 6
oJk69
v-
7rpo(Tevj(T]9
ecTTiv
M>/ ain'jXaiov
fjiov,
XricrToov 6
arirrj.
01K09
ov
eir
e7riKeKXt]TaL
to
Xaiov XrjcrTwv.
ovojud fxov
avTw
CKei
evw-
inov vjxwv
EXPL.\NATORY REMARKS.
Luke viii. 10 See Matthew xiii. 14, &c. Luke X. 27 This is from the Greek, with some Luke adds,!^ 0X53 j r5jg xa^dlag ffou; instead of duvd/jjtug he
variation.
has h^vg;
and the order of the clauses is changed. He has also omitted According to our text also, the last three the second dyavTiasig.
clauses have
h with the
Knapp
retains the
common
reading.
30^
b^^
)f)f2U}
'^
,
^)^r2\i}
^^7.^"^^-l
^'^1
^^T
Dent.
'^'''P^
'
vi. o.
Deut.
vi.
5. Lev.
xix. 18.
^P''.
And
^^:-'b^y^ ^
:
^"/^
all
thine heart,
soul,
and with
'?[^^p "
bD2^
T
^i!D3
A
nari":.
t,'-:
m^^;^
T
:
Thou
,
Ijq^jj.
gg thyself.
Ex. XX.
12, &c,
Ex. XX.
12,
&c.
ss^m\i^ .v%>
:
vi^
.^>-^r.
:
Honour thy father and thy mother. Thou shalt not kill.
i
hou
shalt not
commit adulte-
')\)t
IJ^
^V"ll
n;}:j(r|
N*?
ry.
Thou
Thou
and Jer.
vii. 11.
Is. Ivi.
7,
and Jer.
vii.
11.
Tl^^
""S
,
called
all
people.
1 1
i
D>:i-i3
jn;?Qn -T :>"^lt'^i
:D>ai>n-7D'? T T
J<"^pi "
ntn
:D3>:;:1?!1
/T'lirT
rfH
my
V^J;-^qJ
Luke
xviii.
20
EXPLANATORY REMAUKS.
This
is
The
i/,ri
evan-
and uses
with the
subjunctive, for
oO
Luke
xix. 46.
See on
Matthew
xxi.
1.3.
3 A
370
(67)
QT'OTATtONff
A^'iOov
ov oLTre^oKifxacrav ol
yeypa/JL/tie-
oiKoSo/uLovvT9,
OVT09
cyevijOt]
A-iOov ov ciTreSoov~
ol oiKoSo/novvTe^i
TO?
(68.)
eyevrjQr}
eU
K(pa\t]v ycovia?.
XX. 28.
Deut. XXV.
5.
Luke
[[Mcovo-^9
eypa'^ev
yjlJ-lvJ^
TO avTO,
t]
Kal ciTroOavrj
^e
eh e^
avTMV,
(T'Trepfxa
ovK ecTTai
yvvt]
fxr]
^,
T09
Trjv
yvvaiKa ku]
(TTrepfxa
tm
aSeX<p(p avTOv.
(TeXeva-eTai
irpo?
avT}]V,
Ka]
X^yp^eTat avTfjv
eavTw ywaiKu,
(690
Ps. cix.
1.
Luke
Kvpiw
juov,
EtVej/ o Kvpi09
kclOov
K Se^iwv
Tw
^Aave] Xeyei
yj/^aXiucov.]]
ev jSl^Xo) Tcov
lULOv,
ew? av
ErTret-
Kvpio9
e/c
tm
Om tov? e^Opou?
TOOU TTOOCOV (TOV.
(TOV inroTToSiov
Kvpicp
fiov.
K.a6ou
Se^icov
VTrOTToSlOV
(70.)
Is. liii.
12.
Luke |Toi/TO TO
TcXecrOtjvai.l
Kat
yey pa iJ.iJ.ivov
oti
Kal
Sei
jtxera
avojucov eXoyi(T6t].
(71.)
Ps. XXX. 6.
Luke
xxiii.
46.
El? /iiai TO
"^eipd?
(TOV 7rapaOij(TO-
Et?
TTvevfMa jUOV.
TO
TTvevfja fxov.
XX. 17 XX.
EXPLANATORY REMARKS.
coincides verbatim with the Greek.
xxii. 24.
This agrees with Mark xv. 28. Verbatim from the Seventy, according to which is followed by Knapp but Lachmann
;
The
whose
citations
371
nji^n
The
ers refused is
Deut. XXV.
niy\
5.
Deut. XXV.
5.
nn>
D^nhJ
'lau^i'.'^a
If brethren
dwell together,
n^inn
T
V T
n^n T
rst^_
rvpn
T
:
and one of them die and have no child, the wife of the dead shall not marry without unto a
stranger
shall
:
T T
Ps. ex.
1.
Ps. ex.
1.
unto
my
Lord,
thy
Din
T^'
j^
D't^
ly
Sit thou at
til
my
make
thine enemies
footstool.
Is. liii.
12.
with
Ps. xxxi. 6.
Ps. xxxi. 5.
my
have so much
in
common,
to
compare them.
general character of Matthew's quotations from the Old Testament is freeness, an absence of literal adherence to the words of the original. He follows the Greek in preference to the Hebrew. Indeed in all passages, except the Messianic, there is an uniform accordance with this translation. In the Messianic, the original is more closely followed. We do not feel inclined to adopt the theory of Credner, who, in his Beitragc, has examined at great length the quotations occurring in Matthew's gospel, with a view to ascertain their bearing on the original
The
372
(72.)
John
i.
23.
ttjOO-
eTOiixaaaTe
OeoO
(73.)
t>]U
o^ov
Kvpiov,
^eovr]
(3o(iovT09 ev tj?
rrjv
rod
evOvvaTe
oSov kv-
plov.
John
ii.
17.
'O
^^TeypafAfxevov
r>7Ao9
eVr/i/'J
'O
Tecbaye
tov
jue.
o'ikov
<tov
Karacpa-
yerai
(74.)
Ps. Ixxvii. 24.
eSu>Ki>
John
vi. 31.'
Kl aprov ovpavov
avTols:.
"ApTOv
Is. liv.
6/c
tov ovpavov
John
45.
eSuiKCu
avT0i9 (payelv.
(75.;
13.
vi.
Ka)
TTai/ra? toi;?
vlov^
crov
[[
Si^uKTov^ Oeov'
TTjOoc^^Jrat?'!
KaJ
ecrovTUi TraV-
EXPLANATORY REMARKS.
language of the work. The conclusion at which he arrives is, that the apostle every where follows the Greek version, but, according to a text, which, in Messianic passages, and in them only, had been collated with the Hebrew, and also in some places, according to Gesenius, with an ancient Targum, and altered in conformity to such documents. The assumption of an alteration so systematic in the text of the Septuagint, and existing solely in a certain class of passages, rests on no good foundation. It has too much the appearance of an expedient for the purpose of helping out a particular hypothesis. It is better to say, that, in Messianic places, the Hebrew is followed in preference to the Greek. Mark seems to have usually taken his quotations from the Old Testament, 7iot independently, but with regard to Matthew. Whether he followed Luke in various instances, is liable to doubt, because it is probable that he wrote after Luke. One thing is obvious, that he occasionally supplies from the Seventy clauses and words which are wanting in the other gospels, and thus makes the citation to correspond more exactly with the Greek version. The most remarkable thing in his quotations, is the omission, in one instance, of an addition found in Matthew though in the rest of the passage he agrees with the xxvi. 31 apostle in opposition to the Hebrew and Greek. Luke appears to quote invariably from the Seventy. In doing so, he frequently gives the general meaning of a passage, without abiding by the words. Often too, he presents the citation in its
;
373
'TM
' '
)^B
"^
"13ll?321
^
'
i<")ip
Sp
nSp\
^
,
,
"
"^
nbpp
naiyn
^1]^\
voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight
in the desert a high- way for our
The
"^^V^^Z
God.
Ps. Ixix. 10.
^^''21
nNJp"''3
For the
hath eaten
me
up.
V2b
]ni
And had
corn of heaven.
Is. liv.
13.
'Tl''!J3
'
7}Sr\> '^ -
''l^a'?
"
"^Dl
''''
And
all
thy children
5/i//
6e
EXPLANATORY REMARKS.
full extent,
part.
Sometimes he
mixes together
It is observable, that the citations of the evangelists harmonise with one another, not only when they are made directly from the Seventy, but also where they have regard to the Hebrew and Greek together, and where there has been abridgment, addiIt tion, or omission, according to the purposes of the writers. is pretty evident, that Matthew wrote first ; and that he had not On the other seen the inspired narratives of Mark and Luke. hand, it is equally apparent, that the two latter had regard to Matthew's citations. Thus they supply clauses which he had omitted and Luke even adds several verses to a citation made by Matthew. Both the agreement of their quotations with those of Matthew, and the nature of the deviations show, that they had an eye to his gospel. In the Acts of the Apostles, written by Luke, there is a much more copious use of the Old Testament than in his gospel. John i. 23 Here the apostle follows the Seventy, but changes
;
iTOifj^dgars
mtO
John
John
ii.
for xaTa(pd,yirai.
vi.
ivdvvan.
the Seventy,
who have
is
xc^rspays
from Exo-
More probably, however, it is taken from Psalm The words nearly agree with the Greek. Ixxvii. 24. John vi. 45. The Septuagint connects this clause with the preceding verses, in the accusative. The apostle, however, rather
dus xvi. 15.
374
38.
e/ue, [[/caOw?
(76.)
'O
elirev
TTicrrevcov
rj
eh
ypacptjiJiTroTa/mo] eK r^?
(77.)
John
[['El/
viii.
17.
'EttJ
pcov,
Tw
Kai
CTTOjUiaTO?
Tpioov
yeypaTrrai'l
TTCou
i]
on
Suo
avOpoo-
(78.)
'E'yw
[[Oi^/c <TTiv
yeypa jj-fxevov
otl
cyoo
ev
ei-
T<
vofjiip
vijl(jov\
Zech.
ix. 9.
John
xii.
14, 15.
Oiiyarep
^lepovcraXijim.'
iSov 6 l3a(Ti\V9
epyerai
croi
SUaio? Kal
/cat
(Tco'C^cov,
avrw
Trpav?,
TTwXov ovov.
eTTi^e/StjKoos
iirl
viroXvyiov
EXPLANATORY REMARKS.
follows the'
Hebrew, which
has,
"
all
taught of Jehovah."
John vii. 38. These words are not found in the Old Testament, and therefore some have connected xadug srrsi/ y^a<pn with 6 TidrsuMv SIS J/A=. In this way, Erasmus seems to have construed the place Thus the qui in me c?'edtt ut Scriptura monet.
i)
:
phrase
tures.
rroTa/Mol k, t. X. is
Others think, that the passage in question was taken from an apocryphal book now lost. Rejecting both opinions, most commentators suppose, that the original should be sought Iv. 1 ; Iviii. 1 1 in various places, such as, Isaiah xliv. 3 Zech.
; ;
xiv. 8
xiii.
1.
These
somewhat
si-
but yet partly unlike the words of the apostle. The formula xa&us ilmv ^ y^atpn does not necessarily imply that one passage informally cited. The general tenor of various places may be prefaced by such a formula. The circumstance to which the passage alludes is the influences of the Holy Spirit, which they who believe in Christ should receive. These influences are compared to water, inasmuch as they are refreshing, satisfying, salutary, cleansing, and diffusive. The believer has in him an abundant supply, that pervades and fills the whole man.
milar,
HO
Dent. xix.
15.
Deut. xix.
15.
At
es,
T
T
'
the
or at
blished.
Ps. Ixxxii. 6. Ps. Ixxxii. 6.
have
said,
Ye
are gods.
Zech. ix.
9.
Zech.
ix. 9.
ni^hJ^'l^l "'
"l^i?''?yi
li^rr'^J^ ~
daughter daughter of Jerusalem behold, thy King Cometh unto thee he is just, and having salvation lowly, and riding upon an ass, and upon a colt the foal of an ass.
of Zion
;
Rejoice greatly,
shout,
:
EXPLANATORY REMARKS.
There are various parts of the Old Testament which speak
in
similar language of the Spirit applying to the soul the truth concerning the Messiah, and thus relieving its anxious cravings
after
happiness.
The
prophets,
in
which should be in them, and abound. From Messiah come all the blessings which satisfy the thirsty souls of his people while the living streams of His grace, drawn from the Living Fountain, flow forth from them again in fructifying plenty upon the barren world. They contribute not only to their own comfort and edification, but to the true benefit of
ing spring of eternal
life
others.
Our Lord,
therefore,
may be
neral and metaphorical language, to such places as Isaiah Iv. Iviii. xliv. 3 ; Joel ii. 28, &c. ;
John
words.
viii.
17.
Here
is
This is obviously from the Seventy. This citation gives the sense of the original passage, but deviates widely from the Septuagint. See on Matth.
X.
xii.
John John
34
15
xxi. 5.
370
(80.)
John
V'^^^"-
xii.
38.
a.7reKaXv<p6>]
Trj aKOtj
Koi
^payj-wv Kvpiov
;
Tivi a7rKa\v(p6r]
(81.)
Is. vi.
10.
John
xii.
40.
'E7ra^wO>/ yap f] KUpSia tov Xaov TOVTOv, Kal Toh uktiv avToov ^ape(j09 t]Kovcrav,
IE
Kv
iirev 'H<rai''a9*|
TTv(p\co~
avTwv
koi tov<s
roh
rtj
6(p6a\fxoi9
Toh
Kal
Kui
vor](T(jCiariv
KapSia
kch
OLKOVcruxTi,
KapSia
Kal
crvvuxTi
e7r icrTpeyl/^Mcri,
laao/uai avT0V9.
(82.)
John
fJ-ov
xiii.
18.
'O
\vvev
eaOloov apT0V9
eir
efxeya-
[["Iva
ypacjirj
TrXrjpooOij'^
efxe irrepvicrixov.
Tov, eirripev
irTep-
vav avTOv.
(83.)
Ps.
cviii. 3.
Ka<
X6yo9 6
eu
Tw
OTi
v6[X(!p
aiJTwv
yey paixiJLevo<i'\
Seopedv.
e/j-icrrjcrav yue
EXPLANATORY REMARKS.
John xil. 38 This is exactly agreeable to the Septuagint, which inserts xii^/e, where there is no correspondent word in Hebrew.
xii. 40. This passage is quoted in other parts of the Testament, but not in the same way as here. It is not easy to say whether the apostle followed the Septuagint or He-
John
New
brew
differ
rather does he
seem
to
His words
from both.
xiii.
They
in
John
18.
This
citation is
the Septuagint.
377
Who
,
,
whom
is
the
arm
Lord revealed ?
Make
T
:
T T
"
:
"
ni^-i>-13
inn'?i
SJ^rr
vw
v:T^in^
T T
iSdh
ri-jira
5?Q^>
T T
'
and make their ears heavy, and shut their eyes ; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
fat,
Ps.
b:iSii
xli. 9.
:2p^
Mine own
did eat of
familiar friend
which
my
up
Ps. cix. 3.
(Comp.
Ps.
xxxv. 19.)
Ps. cix. 3.
And
fought against
me
with-
out a cause.
EXPLANATORY REMARKS.
John XV. 25
It is difficult to
Psalm
eviii.
3,
where we
find
o)
I'roXsfiyiedv
du^sav
or from
Psalm Psalm
we have
iMiaoyvrig
[n dopdv; or from
citation as
made up
;
Doepke
refers it
to
Psalm xxxiv. 19
it
Knapp
to
Psalm
Ixviii. 4.
It matters little
it is
whether
Perhaps
better
Psalm
cviii. 3.
3 B
378
(84.)
John
xix. 24.
AiefxepicravTO
ra
tov
ifxaTid fxov
ifxaricxiuLou
eavToh, Kal
fxov
eiri
At
fxov
[["Iva
^ ypacbrj
TrXtjpcoOrj'Ji
t I r
'
lefxepicravTO
ra
-^
ijuiaTia
fxov
e^aXov
KXtjpov.
iiJ.aTi(TiJ.6v
e^aXov
KXtjpov.
xix. 36.
irXi^pcoOrj-J^
(83.)
Ex.
xii.
46.
John
K.al ocTTOvv ov
air
avvrpi^eTe
^"Iva
rj
ypacprj
'Ocr-
avTOv.
Zech.
xii.
Tovv ov
10.
/ue,
(TVVTpi^rj(reTo.i
avTOv.
(86.)
John
xix. 37.
I'Ere'pa ypacprj
Xe'yei-]]
"O-
"^ovTai
ei9
ov e^eKevTrjcrav.
Acts
i.
Ps.
Ixviii.
ri
26.
20.
YevrjQi^Tia
ripriixooiJLevi],
eiravXis
avrwv
kutoi-
^eypaiTTai yap
vp-aX/awvl
Xi9 avTOV
pt}iui.o9)
ev
rj
/3i/3Xft)
Yev)]6i^T0)
e-yrav-
juaaiv avTbov
<ttoo 6
Kai
fxri
ecTW
KWV.
(88.)
6 KaToiKwv ev avTtj'
Ps.
cviii, 8.
Acts
i.
20.
Kai
Ttju
7ri(TK07rt]v
avTOv
l[Ka/'|
Ti]v
eTrcaKOTriji/
au-
Aa/3ot eTpo9.
EXPLANATORY REMARKS.
John
John
ix.
xix. 24.
xix.
12,
This
is
translates the
Hebrew
literally.
36 This is from Exodus xii. 46, or from Numboth of which refer to the same thing. The words agree more nearly with the latter. Others, with less probability, refer the passage to Psalm xxxiii. 21. So Dr. H. Owen. If Exodus xii. 46 be the original, the apostle follows the Hebrew more closely than the Septuagint. It is certain that the citation before us was not John xix. 37 taken from the Greek, because the difference is marked. It exactly agrees with the Hebrew, except that it has the third person instead of the first {upon him, instead of upoti me.) Some have supposed, therefore, that the original reading of the Hebrew text was Vbi^ not v?;?, especially as a number of MSS. actually exbers
Hence Newcome, So
Zech-
Owen and
others.
;
But
espe-
we
pecially
it.
Besides,
379
-^yi
anb '^
:
njn
"^
Vni:
^p-Jm
"
^b>^\
'pub
my
vesture.
Ex.
'.
xii. 46.
Ex. "
l^"?
xii.
46.
in
"
imii^D
Di^yi
Zech.
xii. JO.
')^pi-')m ni^
A^^
>bi^
'
la^am :
me
DH^'^Hhi:!
''
nai:^:i
^
""^
DDTJO- "
"
:2p' >n\-bi{
Ps. cix. 8.
:
Ps. cix. 8.
*ini<
(1)5^
i/T^ipQ
his office.
EXPLANATORY REMARKS.
there
is
first
and third
In the
we
of him.
ing.
It is
not easy to
make
The
literal
meaning of
it is,
me,
in-
have contemptuously danced (or rejoiced.)" Dopke conjectures that the translator reads )1p1 instead of Tipl. The apostle John, in his quotations, differs considerably from He has fewer passages ; and such as are the other evangelists. Had he used usually different from those found in the rest.
the so-called Urevangelium or Protevangelium of his time, in
which the texts of the Hebrew original and the Septuagint version had been already blended together, as Credner assumes ot him and Matthew, the citations of both must have resembled one (See Credner's another, whereas they are not a little unlike. Beitrage zur Einleitung in das Neue Testament, p. 312 et seq.) This passage, as here exhibited, accords more Acts i. 20.
380
(89.)
28, &c.
Acts
ii.
17, &c.
KaJ
ecTTai fxera
Tavra, Kal
e/f^ew airo
cttI iracrav
Kat
ea-rai
ev
Tah
a")(arai<i
^p.epai9,
Xeyei
Kai
Tevcrovcriv ot viol
Kal ai
OvyaTcpeg
^vrepoi
vjulmv,
Kal oi irpecr-
vjULoov
evvirvia euvTrviao"-
irpocprjTevcrovcnv
ol
viol
vfxcov
Kai ai OvyaTepes
vij-wv,
Kai oi
oy^/^ov-
6paai9 oylrovTai. Kal cttI tov9 covXovs fiov Kal eTrl to.^ SovXa9
ev Tais ^/mepais eKeivais eK-vew
OTTO
ye
cttI
cttc
tus SovXa^
CKeivais
ev Tai9 ^juepai?
Trvevima-
e/c>^ea)
axo tov
ev
aT/mlSa KaTrvov.
tos
fiov,
Kal irpocpriTeva-ovcnv.
Kat
avco,
Suxreo
TepaTa
arj/txeia
tw ovpavm
ri;?
Tvplv eXOeiv
Kai
eirl
y>iS
Tijv tjfxepav
Kai
eTTKpavrj.
>]Xio9
/meTaa-Tparj
b? av e-TTiKaXecrijTai
Kvpiov, <Tco6i](reTai'
to ovofxa
eh
ctkoto?, Kal
<re-
eirKpavij.
Kal
ecrrat.
Trap
o?
Ps. XV.
8,&c.
Acts
ii.
25, &c.
IlpoMpu)fx.rjv
-TTiov
fxov SiairavTog,
on
eV Se-
on
e/c
'iva fxi]
aaXev.
EXPLANATORY REMARKS. nearly with the Hebrew than the Septuagint, although that version has given the sense correctly. Luke differs from both in
last clause is
applying to an individual what is expressed in the plural. The from the Seventy (Psalm cviii. 8), who agree with
the Hebrew.
Acts
portant.
ii.
17,
The
In this long citation, there are few deof the Septuagint, and those unimGreek version is an exact translation of the He-
&c
381
1, ike.
Joel
ii.
28, &c.
And
c
it
shall
come
to pass af-
pour out
;
my
spirit
upon
all flesh
and your
men
also
shall
men
upon
pour
And
maids
^riri^"!
:
in those
days will
'nn - noi
a't2\^2 "
'^'\B^i^_
ai T
Dl"^
y'M^y\
V T T
D^nsia
shew wonders in the heavens and in the earth, blood, and fire, and
out
I will
pillars of
my spirit. And
smoke.
The
sun shall
the great
"^^n"^
"^sn";
and the terrible day of the Lord come. And it shall come to pass, that whosoever shall call on the
^ 3
name
id"?^"
of the
Lord
shall
be de-
nin^ Q\L?2
livered.
T^n
^^^;h
n^n^
have
set the
:
Lord always
is at
before
me
because he
my
mov-
EXPLANATORY REMARKS.
brew, and the departures of the evangelist from the Septuagint,
are therefore departures from the
Luke
has
Hebrew also. For the /jAra h raTg h^draig TiiJ^i^aig. In At the the order is reversed.
'jrgoipririxjsouistv is
added.
For
Iv
(Septuagint),
Acts
ii.
25-28
Luke has h rw ov^avuj clvu. For Luke has xa/ grifMsTa, rng yng -/.dTu.
s-ffi
zai
382
fiov, Kal
crd luov,
6co.
id
TOhTO
juov,
rjv<ppdvOt]
KaracTKijvcoaei
eir
iXTriSr
on
tov
ey-
yXwcrcrd
en
Se Kai
t]
yjrv^/ju
eV
eX-
ovve
ooo<ri9
y^v^ijv
a-ei9
19 "A.iS)]u
ovSe Sw-
vwpKjd^
iJLOi
oSovs ^(^?,
7rA>?-
TOV
ocriov
crov
iSeh Sia(pfJi-oi
rod
Oopdv.
yv(iopicrd9
fJie
6cov9
TTpoaocnrov crov
^0)^9, 7rXr]p(jo(Tei9
v(ppo(rvvr]9
Ps. cix. 1.
Acts
/ULOV,
ii.
34, 35.
EfxeV O Kvpi09
KuOou eK
Tous
Se^ioou
-)^9pov9
TO) KVpi(p
/ulou, C09
dv
Ooo
Tw
Kvpicp fiov
J^aOov eK
tov9
e'p^-
crov
VTrOTToSlOV
Se^iwv
(Jiov
ew? dv
OS)
(92.)
Deut.
Acts
[[Mtoucr^?
iii.
22, 23.
e?7rei/'|
Tlpo(pi]Tr]v eK
(TOV, cos
/ii,
TMV
dSe\(pu)V
fxev
otl
kv-
Kat
uKOVcrr)
6 dv9pu)7ro9 b? eav
e/Ue"
avTOv aKOvbcra
ecrTUi
f/.)]
oara
dv
\a\rjcrri
crecrOe
Kara
7rp69
irravTa
v/ui.d9.
av
Se,
'7rpo(pi]Tr]9
Keivo9
eiri
Tw
ovo-
XaXrjcrr]
fxaTi
jULOv^
dv
aKOvcrrj
TOV.
TOV TTpocprjTOV
OpevOijcreTai K
cKelvov,
e^oXe-
tov Xaov.
iii.
(93.)
Gen.
xxii. 18.
Acts
25.
Kat
evevXoyrjOtjcrovTai ev
crov
tw
[[Ae'/coi/
7r|0o9
'A^padfA'^
ai ira-
(TTrepfJiaTi
irdvra
rd
edvtj
Kat
ev
Tw
Ti]9 y>]9'
XoyrjQrjcrovTai
Tpiai
Tr}9 yii9.
EXPLANATORY REMARKS.
See Matthew xxii, 44. Acts ii. 34, 35 Acts iii. 22, 23. The first part of this citation seems to be Instead taken from the Greek version, though not verbatim. a change necessary in the circumstances of Co/, Luke has u,,7i/ So also bfj^uiv for gov. in which the words were spoken by Peter. Tlie words xara 'TrdvTU o0a av XaXrjCri t^o; O^aag, are neither in the Hebrew nor the Seventy. It is probable that the historian or
383
nryiD
ed.
Therefore
my
heart
is
glad,
:
and
my
glory
rejoieeth
my
hope. For
soul in
suffer
my
thou
neither wilt
nnu)
D^^rr
n')ik'^b
thine
tion.
Holy One
to see corrup-
):2w
mii
Thou
life
:
wilt
in
shew me the
is
''^Tl'^^
path of
thy presence
fulness of joy.
Ps. ex.
1.
Ps. ex.
I.
The Lord
Sit thou at
said unto
my Lord,
Din
my
'?|^n^>
n'u}ik -
ly
til
make
footstool.
Deut.
The Lord
thy
God
will raise
unto
'
v^u}^~t<b .
im
...
hearken.
u}'i^n
-;
n^m T T
:
pass,
W3
i^T
iii/hi
nnl-'?^<^
hearken unto
my
words which
he
shall
speak in
my
name,
Gen. xxii.
18.
Gen.
xxii. 18.
And
'
EXPLANATORY REMARKS,
apostle took the
words of Deuteronomy xviii. 16, viz. xara. Tavra offa, and connected them with oca av XaX?i(j/i in the middle of the 19th verse of Deuteronomy xviii., and then added -Trfog In the citation of the 19th verse, Luke wholly departs {j/j,ai. from the Greek, nor does he adhere to the Hebrew. He has given the meaning in an abbreviated form. This accords with the Septuagint. Acts iii. 25.
first
384
(94)
Acts
iv.
11.
AlBov ov
oiKoSojixouvTe^f
aTreSoKifxacrau oi
0?T09
6ev>]6e]s
ecTTiv 6
v(p^
ovTOS
e'yevrjQ}}
vfA.u)v
irapa kv-
ixwvy
6 yvoiuvo9
ycovia?.
(95.)
Ps.
ii.
1, 2.
Acts
eBvri,
\
iv.
25, 26.
'Ivari
(ppva^av
koI
\aoi
efxeXeTijcrav Keva
Trapecr-
y^?, kui
pva^av
eOvi] /cat
Xaot
efJieXeTtj-
crav /cem;
TrapearTfja-av ol /3a-
Gen.
e/f
xii.
Acts
vii. 3.
^'E^eXOe
t^p
"y^ff <70v,
Koi
e/c
eXOe
T//?
e/c
r^?
"y^?
crov Kal
crov,
/cat
[e/cl
TOO
o'lKOV
et?
(Tvyyevia9
Sevpo
Sevpo
av
croi
av aoi
Sel^oo.
(97.)
14.
Acts
(nrepiJ.a
vii.
6, 7.
TlapoiKOv e(TTai to
[['EAaX>7(Tev ^e
ovtws 6
Oeo'?*]]
aov
ev yvj ovk
iSia' /cat
SovXw-
on
ecTTai
to
cnrepfia
avTOv
Tov? TCTpaKocria It;?, to oe eOuo^, & av SovXevacoa-i) Kpivco eyco' /xeTo. Se TavTa, e^eXeixrovTai &Se fxeTa aTrocTKeutj^ iroX'
X>J9.
TCTpaKOcria.
Kai
to
e6vo9
iyoci,
& av
SovXevcraxTiv Kpivoo
Ta
ePeXev(TOVTai.
IJ.01
(Tovaiv
ev
tm
Acts Acts
Acts Acts
iv. 11.
This agrees
Hebrew
is
o'/koij
literally
who
closely.
This
sx roD
the clause
vii. 6, 7.
This
citation appears to be
fieri vcd
from the
iUOTATIONS
l-ROJr
385
The
nji^n
T
;
ers refused, is
JT
nin> nsvj
T
;
:m3
T
u}ik')b
;
the
Lord's doing;
in our eyes.
Ps.
Ps.
it
is
marvellous
ii.
1, 2.
ii.
1,2.
n''mb}\
D;i:i
y^y^
hd^
The
-AT
;
selves,
: '
and the
v v
sel together,
and against
his anointed.
Gen.
xii. 1.
Gen.
xii. 1.
lapl
"'^iilRV)
'
"i^'^..
"
P^^?
VIH^"''^
T4^
J
^'4P^
"^j^lj^
shew
thee.
Gen. XV.
13, 14.
Gen.
-;-
V T
of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve
Know
-ni^
031.
tnit^
niKD
y4^^^
"pnil
li^P"!^
*
'
"li^lJ^
"^
]D " ''ini^l
:
they shall serve, will I judge and afterward shall they come out with great subnation
:
whom
stance.
EXPLANATORY REMARKS.
Greek. There are, however, deviations from that version. Thus, ccM, aXXor^la Luke ; alrovs Septuagint yfi o\j% idlcf, Septuagint Luke xai raTiivujffovdiv aurovg Tsrgaxoff/a 'irri Septuagint xai naxu); ; ; ;
eouffiv eV)j
TiT^aKoSia,
Luke.
The
clause
it
i^ds /mstoi,
avocxivrn ToKXrjg
Xar^ivgouc!
fj.01
is
rtjj
he has, xai
Iv
3 c
386
(98.)
13, 14.
Acts
^fJ-epa
rrj
vii.
26, &c.
w(j}6t]
^K^eXOwv
Se Ttj
avroi^
fj.aypp.evoi'i^
kol crvvrjX-
yei
Tw
(Te
aSiKovi/Ti,
Sia
Ti
av
Tu7rTL9 TOP
Ti9
TrXtjcriov',
6 Se
elire,
KarecTTija-ev
rjijLwv
apyovra kol
;
tov
irXria-iov
airoaere
SiKa(TTr]v (p^
fj.e
ixr]
aveXelv
craro avrov,
rea-rtja-ev
Trjv
(TV
etVwv| T/?
//J?
Ka-
(TV
^Oh
TOV Aiyv-TTTiov
(p^ Tjfxwv
civeXeiv
/xe
OeXeis
ov TpoTTOv
^
avelXes
Ex.
eijui
iii.
6.
Acts
vii.
32.
^Eyco
(TOVy
'Icraa/c,
lE'yevero
yoo 6 Oeo?
<pU)vri
Kvplov^ 'EKal
$09
^A./3paaiui.y
Kal 0eo9
twv
iraTepoov crov, 6
(100.)
Ex.
iii.
5, 7, 8, 10.
Acts
vii.
33, 34.
'O
^e erTre, Altera t
to
inro-
^rjjxa K
TOTTO?, v
Se
yla
(TTi.
arov 6
yap
totto? e^'
(ttiv.
(TTt]~
'I^coj/
iSwv elSov
Kwcriv
TOV Xaov
Ti]9
fxov
tov iv At-
yvTTTw, Kal
6ai avTOV9'
a7ro(TTeiXw
Kpavyij9 avTwv
Kal
vvv
ev
ere
tov Xaov luov tov AlyvirTw, Kal tov (TTCvay/mov avTOv '^KOVCTa, Kal KaTc^rjv
aTrocTTetXw ce etp A'^y^x-
Sevpo,
ttjOo?
^apaw po
j8a<r(Xea AlyviTTOV.
(101.)
tov.
Acts
vii.
Ex.
ere
ii.
14.
35.
T/p
KaTecTTrjcrev
icpi'
ap-^ovTa
;
T/p
ere
KaTecTTtjcrev
',
ap'^ovTa
Kal SiKa(TTy]v
rjjxwv
Kal SiKa(TTJjv
Acts
vii.
rather
than a quotation; the 27th and 28th agree verbatim with the Seventy.
Acts
vii.
32
ii/j.i
A
is
The
sub-
stantive verb
fwv,
omitted
tov 'jfar^hc is
tlie
and hhi
is
ruv Tars-
QUOTATIONS
Ex.
"Jttf
ii.
mOM
Di^5
IN TFIE
ii.
NEW
387
13, 14.
Nij;;!
Ex.
13, 14.
mni
'>:mn
And when
the
men
of
:
Hebrews
strove together
i"?!;^-!
Jr.-
nan V
-
na"?
T
i^t-^b
T
T T
and he said to him that did the wrong, Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge
over us ? intendest thou to
kill
me, as thou
tian?
killedst the
Egyp-
Ex.
'^'2ik
\rtVNt
iii.
6.
Ex.
IDlk')
iii.
6.
^D^lSt
Moreover he
said,
God
the
am the God of
of Isaac, and
God
of Jacob.
iii.
Ex.
iii.
5, 7, 8, 10.
Ex.
5, 7, 8, 10.
^H^?.
TDiS?
b:^r2
'^''b:;^~bi^
ipK"!
^3
And he
from
off
said,
Put
off
thy shoes
nm
;^^^^
.
')m
thy
feet,
Diparr
m"!
...
ii^ip-jiDi^^
vbvi
T
-.
T;
whereon thou standest is holy ground. I have surely seen the affliction of my people which are in Egypt, and have heard
their cry.
TT
-; -
AT
And
to
deliver them.
Pharaoh.
Ex.
103W1 ...
"lit* -
ii.
14.
"?|Qt^
I
Ex.
ii.
14,
t'nb
:
>D
Who made
IT
a judge over us ?
EXPLANATORY REMARKS.
Acts
vii.
33, 34.
and the
gTivay/z^ou
change of
Jv
into
Jt/.
verse
is
same
for
rrig
x^auy^g
vii.
Acts
35
388
(102.)
Acts
vii.
37.
n.podn^Trji' K Tcou
aSeX<pwv
aov,
0)9 efxe,
6eo9 Ik
efxe.
twv
aSe\<pcov vfxwv
to?
pio9 6 0eo9
dov
xxxii. 1.
(103.)
Ex.
Acts
Tloitjo-ov
vii.
40.
TIolt](TOP
j)iJ.lv
Oeov's, d\ TrpO'
ijfxiv
0eov9 o\ Trpo6
Mwue^j/-
TropevcrovTai
o-Jy?
tjf/.(Jov'
yapMwvt]/xa9
0VT09 6 avOpwTTO? o9
ovT09f o9 e^^yayev
Aiyv-rrrov,
y>}9
eyevero avTcp.
Acts
42, 43.
(104.)
Amos
V, 25,
&c.
vii.
Mj; a(pdyia
o-ijveyKare
luoi
/cat
Qv(jla9 "irpO'
'IcrpajjX
ep^jfiit)',,
oiK09
Twv
/cat
7rpo(p}]Twv'^
6v<Tia9
Mj; acpdyia
jULOt
TecrcrapaKOVTa
T1] ev rj?
7rpo(T}]veyKaTe
Ttj
MoXo^,
errj
TecrcrapaKOVTa ev
01K09 ^l(Tpa}']\,
eprj^
juw,
/cat
civeXa-
rov
MoXo^
'T*e(pa.v,
avTwv ov9
fiaaKOv-
CTroirja-aTe
Vjui.a9
avT0i9'
Koi
TO dcTTpovTOv Oeov
;
KUL jueTOiKico
7reKiva
Aa-
Kai ixeTOiKiw v-
7rKipa ]3a/3uXcovo?.
(105.)
Is. Ixvi.
1, 2.
Acts
vii.
49, 50.
6 ov-
TO
pav69
7rpo(pi]Tt]9 Xe'yet'l
fi-OL
'O
ou-
pavo9
OLKOV
'7r0C09
fjiov
t]ITV
; rj
[J-ov
6p6vo9,
/cat
^ y>] v-
0p6vo9,
rj
Se ytj
i/TTO-
TToSlOV
TTOIOV
Kal
oiKOv oiKoSo/uitjcreTe
KVpi09),
(Xeyei
iravTa
yap TavTa
eirot-
7rav(jeui9 [xov
(.TTOUjcrev
ovy).
rj
"Xjeip /ulov
y
')(lp /UOU*
iravTa tuvtu
EXPLANATORY REMARKS.
This has been already mentioned. See 22. 40. This Acts taken from the Seventy, with whom very nearly accords. Acts taken from the Septuagint, with 42, 43. This
Acts
vii.
37.
iii.
vii.
is
it
vii.
is
some
alteration
and addition.
NEA,V.
381)
Dent,
xviii. 15.
will raise
'^h
'
Uy^
"'
Ex. xxxii.
1.
Make
before us
t'i^p^
Moses,
nt^D
HT-^D
^Jibyrr
^T^pb
^b Dnii^ T^ip
',')b
im
^^yi^
;
n'n-nD T T V
&c.
the man that brought us up out of the land of Egypt, we wot not what is become of him.
~T
Amos
V. 25,
Amos
V.
25, &c.
Have ye
crifices
offered unto
me
sa-
and offerings
in the wil-
house of
ayi2b^
)i^3
n^*.^
d^s"^^
But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to
yourselves.
Therefore will
ns'^HD
D;DnJ:
'^b^^}
^^b
beyond Damascus.
Is. Ixvi. 1, 2.
Is. Ixvi. 1, 2.
Thus
heaven
at: -:
'
saith
is
the
Lord, The
T t;
earth
is
my throne, my footstool
:
my
nr\'^'^
n"*
r\bi^ ~
b^
Acts
vii.
49, 50.
the Septua;
ri
gint, with a
di yri,
tfsi/
ri
few
;
trifling deviations,
y^, Septuagint
Luke
fioxj,
otTos,
Septuagint
;
rig,
Luke
-ravra
yao raura
sToin-
yji^
Septuagint
ohyj n yji^
fJ,ov 2iroiri6iv
'xavra ravTa,
Luke.
390
(106.)
Acts
a-(payr]i/
rjv
viii.
32, 33.
'Qg irpo^arov
KipOVT09
voiyei
kirl
'i}g
OVK a-
TrpofBarov
Kai
crcpayt/v
^^0>7,
TO
crro/ua.
ev rrj
ra-
0)9 a/uivo9
yreivcocrei
povrog avrov
rrj
ovrco?
Xwij avTOv-
yijcrerai
yt]S
(1
r]
on
Acts
Xft^r}
avrov.
xiii.
07.)
Kings
xiii. 1 4
Ps. Ixxxviii. 2 1
22.
Z>?T>/cret
[[ErTrefc'
jUapTUjOJ/crayl
'lecrcraJ,
Kvpov
avSpa
Kara
rtjv
KapSlav
fiov, 09 ttoijj-
aei Trdvra
rd
Acts
deKrjixard fxov.
xiii.
7.
33,
yeyevvt]Ka
ere.
rw
irpwnp'^
Y169
fJ-ov
el
yeyevvt}Ka
ere.
Acts
the
viii.
32, 33.
EXPLANATORY REMARKS. Here we have a quotation which follows The departure from Septuagint very closely.
Hebrew
New
is considerable and it has been affirmed, that the Testament writer does not give the sense of the original
;
words.
Among
Hebrew
re-
the best.
" Without
and without a sentence he was taken away," i. e. he had not even the benefit of a formal trial, in which his innocence might have appeared neither was there the semblance of a fair hearing of his case before a judge and his accusers. On the contrary, Pilate offered no restraint to the violent procedure of the Jews nor did he pronounce a legal sentence upon the Saviour, but simply delivered him up to them to be treated as they pleased.
; ;
is
Luke
follows.
" In humiliation
his
judgment was taken away," i. e. in the midst of oppressive treatment, he was deprived of a fair trial his right was taken away no equity was shown him. That x^/V/; has this signification
; ;
391
't \
V3
before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from
judgment
D^'^n
and who
shall
de-
he was
vi^.^
Sam.
xiii.
14
Sam.
xiii.
14
The Lord hath sought him man after his own heart.
a
I
have found David my servant with my holy oil have I anointed him.
Ps.
ii.
7.
Ps.
ii.
7.
Thou
have
I
art
my
begotten thee.
xi.
42.
lOQti^p
Gen.
the
xviii.
25
Jer.
Thus
Hebrew and
Greek
is
the
The next
clause
" who
shall
which means, " who declare the extent of wickedness which his contemporaries
shall describe his generation,"
xiii.
Acts
xiii.
22.
a singular compound of
It is derived
it
from
Kings
and Psalm
xiii.
of which
sense.
Acts
33
This
is
who
is
an exact quotation from the Seventy, Paul states, that the words belong
now
is
only as an introduction to the entire collection, and not counted or, the second may have been closely joined with the first, without a
col.
title,
as
is
asserted
1.)
by the Rabbins.
(Berachoth,
fol. 9,
2;
392
(109.)
Acts
SiaOtj-
xiii.
34.
Kai
Kijv
Sia6i'j(T0iuLai vfilv
[[Oi'T&J9 e"ipiiKev'\
vjuiiv
on
Scoo-m
tu
TU oaia Aave\
Acts
to. 'Tricrra.
tria-Ta.
(110.)
Ps. XV. 10.
^c6(Tei?
xiii.
35.
OJ^e
iSeiv
Tov
bariov crov
[[Ae'yei"]]
Ov
Suxrei?
rov o-
SiacpOopdv.
Hab.
oi
i.
Sia(^6opav.
xiii.
(111.)
5.
Acts
41.
"I^ere
KaracppovijToi, kuI
Kal
7ri/3XeAJ!/-aTe,
Oavp-aaare
"ISere, ol KaTacppovtj-
Tol,
Ktti
Qavixdcrare
/cat
dipa-
VLcrOtjTe,
o ov
fxt]
TriuTeu-
ep-
yov o ov
lULij
'TrKTTevarjTe
eav
Acts
xiii.
47.
AeSwKa
ere
ere
i9 Sia6t'jKi]v
ye-
[['Ej/TeraXrai
}]/uliv
6 Kvpio9.^
rod
eivai
^eOeiKa
eival ere
are
eh
crcoTtjpiav
ew9 ecr'^UTOV
eh
TOV
(113.)
tTjs y>]g.
Amos
ix.
11, 12.
Acts XV.
16, 17.
[[KaOcb?
aco T}]v
crK}]V}]v
Aav\S
Ttjv TreTr-
TavTa dvaa-Tpi^o)
(5o/U;o"C0
tu
T)]v crK}]V}]V
Aaveio
Tt]v
EXPLANATORY REMARKS.
Acts xiii. 34. This is derived exactly from the Septuagint, with the addition of Sc/kw, which was necessary to complete the sense, because the former part of the verse is omitted. Also from the Septuagint. Acts xiii. 35. From the Greek, with a few variations. The Acts xiii. 4 1 formula of introduction is Iv roT; rr^of^Taig, although the passage Surenhusius, however, thinks, is taken from Habakkuk alone.
.
that
Isaiah,
as well as
Iv
Habakkuk,
to
is
mean, in one of the prophets ; others, in the hook of the prophets {Iv^i^'kw twv crg&^^rwi/), to distinguish it from the Law and the Hagiographa. There is one material deviation from the Hebrew. D^i^lS
take
roTg
'Tr^ocpriraig
Some
among
the heathen,
is
rendered by,
o)
xaraf^ovnrai, ye despisers.
393
And
I will
make an
everlasting-
/inti^
Holy One
to see corruption.
Hab.
c
-
i.
5.
Hab.
-
i.
5.
Dyr2':i
bVB
bv^'^2
inon
Behold ye among the heathen, and regard, and wonder marvellously for I will work a work in your days, which ye will not believe, though it be
:
told you.
Is.
xlix. 6.
Is. xlix. 6.
I will
also
mayest be
my
Amos
Amos,
dS'2
n3D-nNt
D^i^hi
i^^nri
EXPLANATORY REMARKS.
Hence Capellus
either,
D"*"T]3i3,
conjectured,
D''Ti21,
that the
Greek
copy.
translator found
It is
or
in his
Hebrew
highly pro-
Hebrew, because the same Greek translator renders the verb 1^31 by xarap^oi/sw in the 13th verse of this same first chapter of Habakkuk and in the 2d chapter, 5th verse. The same translation is also found in Hosea vi. 7 Zephan. iii. 4. Prov. xiii. 15 This is abridged from the Seventy. AccordActs xiii. 47.
bable, that the former
word stood
in the
ing to the reading of the Alexandrine MS., the words agree exactly with the Greek.
The Hebrew
Two
made
Some
3 D
394
ra kutcKaOco? ai
'TreirrooKviav
Kai
ra
Karea-KajUL^
fxeva
avTri<5
apoiKoSoiuL7](Tco
kuI
e/c-
avopOwcrco avr^v,
^tjrrjcrwcnv
avOpco-TTCOV
oi
ottco?
aV
^juepai
Tov aiwvos'
ottco? eK^t].
KaraXonroL twv
ovS e-TriKeKKr^raL
eir
ra
eOvt], e<^'
ovofxa [xov
eV avrov?,
Xeyei kv~
wv iravTU tout a.
(114.)
Ex.
xxii. 28.
Acts
xxiii. 5.
tw Xaw
[[To irvevixa to ayiov eXdXtjcre id 'Hcraibf tov 7rpo(p4tov Xe^oj^'l TlopevOijTi ttjOo? tov Xaov tovtov Kal elirov
crvvrJTe,
yp-Te Kal
ov
rj
fxi]
'cStjTe.
eira-
^vvOt]
yap
fxri
crv-
tov? 6(p6aX-
Kal ov
'iSrjTe-
eira-^vdrj
yap
^ KapSla tov
Toh
w(tI
r^ KapSla avvooai
6(f)-
avT0V9.
eTTicr-
Tpe^wuiv
(llfi.)
Hab.
Se ScKaios
ii.
4.
Rom.
fJ-ov
i.
17-
'O
(117.)
e/c
irlcrTew?
X^^crerai.
Is. Hi. 3.
Rom.
ii.
24.
At
/ULOV
V/JLU9
SiairavTO?
to
ovofxd
To yap
veatv,
^Xa(T(pt]/jLiTai ev
Toh
eO-
vfid? ^Xaa-cprjixeiTai iv
veari.
EXPLANATORY REMARKS.
Acts
Acts
xxiii.
xxviii.
26/27.
Sec on
Matthew
xiii.
14.
395
up
his
'.
-:-
...
ruins,
:D':'iy
and
I will build
:
it
as in
-JIN r^y^
ii?Q^
>d^3
that they
may
Edom,
saith
and of
the
all
are called
by
my
name,
this.
Lord
that doeth
Ex. xxii.27.
Ex.
xxii. 28.
Thou shalt
of thy people.
Is. vi. 9, 10.
Is. vi. 9, 10.
Go
:
and
tell this
people,
Hear
V -
T T
- T
; (
Make
fat,
vtr^ - T
'iO'';^T
T
:
'
iSDH
:
viTj^T
t: T
:
mn v
people
\b
and be healed.
Ilab.
ii.
4.
Hab.
ii.
4.
But the
faith.
Is.
lii.
by
his
5.
Is. lii. 5.
And my name
every day
is
continually
blasphemed.
Romans
Heb.
X. 38.
i.
Romans
with a
ii.
EXPLANATORY REMARKS. The same passage is cited in Gal. iii. 11; Neither the Hebrew nor the Greek is followed. 24 This quotation is made from the Seventy,
17
trifling variation.
m
(118.)
6.
Rom.
ev T0i9
iii.
4.
iKai(jo6t]9
KCxi
j[Ka0oi)9 7e7j0a7rTar]]
"Ottw?
VlKi'j(Tri9
iv
TftJ
av
Kcu
SiKaico9yj9 iv
viK}](Tyj<;
ev
iii.
xiii. 1,
&c.
Rom.
|KaOct39 <y^'Y|0a7rTar]j
on
ovk
e/c-
ovK kcTTiv
eft)9
evo?.
KVpi09 K
eTTi
19,
TOVS
iSelv
tou
TOV Oeov'
Traivre? e^e'/cXt-
e(TTl
(TVVIWV
rj
eKC}]TO0V
TOV
afia
Oeov.
Trai/re?
e^eKKivav,
ovk ecTTCv
ij'^peicoOrja-ai/,
')(pricrTOTriTa,
(120.)
Ps. V. 10.
Taipoi
avew'yixivo'S 6
Xapvy^
Rom. iii. 13. Td<po9 uvip'yiJ.vo9 6 Xapvy^ uvTwv, Tai9 yX(ocr(rai9 avTwv
iSoXiovcrav.
Ps. cxxxix. 4.
Rom.
\eiXr]
iii.
13.
tu
p^etX*;
avTwv.
(122.)
Ps. ix. 28 (x. 7.)
avTwv.
Rom.
airrov
'^\lv
iii.
14.
Oy
ajOO?
TO
(JTOfj-a
to
EXPLANATORY REMARKS.
This
is
the words
cxvi. 11.
(cxv.
ii.)
So Dopke.
It is doubtful
Romans
ffT/i/
iii.
10, 11, 12
be a quotation or not.
Old Testament, though there are several passages which contain the same sentiment, as 1 Kings viii. 46 Job. iv. 18
in the
;
Probably it is not to be reckoned a quotation. The next words are derived from Psalm xiii. 1, &c., though they do not verbally coincide with the Seventy.
Ecclesiastes
vii.
21.
The
is
thought by
from Psalm
But although
it is
generally found
Psalm, yet
it is
3<)T
^^.I^
398
(123.)
Rom.
'O^et?
iii.
15, &c.
Oi
aifxa,
01 TToSes
avTwv
e/c^ea<
Kal
raXanrwkqI
Kai
pia ev
Tal'S
oSois ai/rwi/
oSov
(124.)
eip^vi]?
ovK o'lSacrc
1.
Ps. XXXV.
Rom.
Oeov aire-
iii.
18.
OuK
vavTL
(123.)
(TTi
<p6l3o9
OvK
ecTTiv <p6l3o9
Oeov dire-
Twv
ScpOaXficou avrov.
Gen. xv.
e-iria-Tevuev
6.
'
Rom.
iv. 3.
Kai
0eft),
A.^pa/UL
rw
Si-
eh
yap
Kaiocrvvrjv.
9e(p,
Kaio(rvvt]v.
(126.)
Ps. xxxi.
1,
2.
Rom.
at
iv.
6,
Ma/ca|0iOt wv
cKpiOrjrrav
TK.a6a7rep
/cat
AavelS Xeyei'^
avoov
^laKapioi wv
jULiai
d<p6r](Tai' at
Kai wv eircKaXiKpOrjcrav at
S>
ov
fxt]
Tiav.
(127.)
'
Gen.
xvii. 5.
Ot*
TiOeiKO.
(128.)
Gen. xv.
ecrrat
5.
OuTW?
to
cnrepiULa aov.
(129.)
Rom.
vii. 7.
I'O
vofxo?
eXeyev'^
Ovk
e7ri9vjut.j]crt9.
EXPLANATORY REMARKS.
Romans
r^i/MfMu
iii.
15, &c.
The
first
Romans
rou is
iii.
but from evv; quoted verbatim. 18. Verbatim from the Seventy, except that avis
is
changed into
iv. 3.
Romans
So
also Galatians
iii.
6.
399
Their
and
i^m
it ^p\
T
I
they make
en
T
i\Btb
cent blood.
The way
of peace
is
they know
V V
;
.
no
judgment
Ps. xxxvi. 2.
in their goings.
Ps. xxxvi. 1.
There
is
no
fear of
God
be-
Gen. XV.
')b
6.
Gen. XV.
6.
nnt^n^_i
n)r\''2
Wj^)
T T
"
And he believed
and he counted
righteousness.
it
in the
Lord,
for
to
him
Ps. xxxii. 1, 2.
Ps. xxxii.
1,
2.
Blessed
is
he whose trans-
unto
t)^ AT
)b
TiSn'^ T ;
whom the Lord imputeth not iniquity, and in whose spirit there is no guile.
Gen.
xvii. 5.
Gen.
xvii. 5.
Gen. XV.
rt3
5.
n^n^
So
shall
Ex. XX.
17.
Thou
covet thy
iv. 6,
iv.
17
Do.
7
iv. 18.
vii.
Do.
The
apostle omits the enumeration of the
400
(130.)
'
23.
Oti
otl
crov
OavaTOVjULeOa oXtjv
iXoyicrOrjUMev
(ju9
irpo^ara
crcpayijs.
^fxepav,
TTjOo'/Sara crcpayi^s.
(131.)
Gen.
xxi. 12.
Rom.
ix, 7-
'Ori
eV 'Icraa/c
KXtjOtjcreral
a 01
cnrepfxa.
(132.)
Gen.
xviii. 10.
Rom.
Trpog
eis
rj
ix. 9.
^EiravacrTpecpcov
ere
ij^ce
Kara
u/o'?.
copa?,
^appa
tov
eXevcro/uLai
'ywri crov.
(133.)
^dppa
Gen. xxv. 23.
Rom.
ix. 12.
KaJ
fJLei^cou
SovXevaei
rw
juel-
eXda-crovi.
(134.)
SovXevcrei
tw
iXdcrcrovi.
Mai.
i.
2, 3.
Rom.
'la/cw/?,
;
ix. 13,
Kat
ri'ya7rrj(Ta
tov
TOV Se 'Ho-au
efxlcrtjo-a
(135.)
Exod.
xxxiii. 19.
Rom.
ix. 15.
ai eXi]<TW ov
av
eAeoj, Kai
oiKTeiprjcTW, ov av oiKTeipw.
(136.)
Exod.
ix. 16.
Rom.
ix. 17.
rj
Kat
0>79,
'cva
i<y)(yv fxov,
OTTfo? evSel^tofJiac
Svva/ULiv
TO ovofxd
T>jv
fxov
Kai
oTTCo?
SiayyeXt] to
ovo/ulcl /ulov
EXPLANATORY REMARKS. Romans viii. 36. From the Seventy. Romans ix. 7 Do. Romans ix. 9. The words differ from the Greek
version, but
Romans
ix.
'
401
IJJIirr
^'^^"^3
]i>^3
:rrnnp.
m^nj
For thy sake are we killed all the day long we are counted
;
Gen.
""S
xxi. 12.
yiT
"^b
hilp''
pn^'^^
For
be
in
called.
Gen.
xviii. 10.
Gen.
aii:^
xviii.
10.
nrr nya
?|>^S
nr^J< ^
,
unto
r]nm
n-Ji^-?
q-mm
have a son.
Gen. XXV. 23.
I
I'^yit
"t^y 211
And
younger.
Mai.
i.
2, 3.
Mai.
i.
2, 3.
Yet
A" T
loved Jacob,
and
hated Esau.
Ex. xxxiii,
>r\t2rT\)
19.
Ex.
xxxiii. 19.
:"-:
ini^
^
:
-^^i^'nii ^ri^m
'
And I will
1
be gracious to whom
will be gracious,
and
Will
Dni^^
l^if
^<
" nt^
mercy on
mercy.
whom
Ex.
ix.
I will
shew shew
Ex.
ix. 16.
16,
Trn^yn
''
.
'
jihir
l-ll^^S
'
Vh^i^^
^
'
And
have
^^y out
in
I
>n3 ;
JIJ^
l^l^"*^
^'2^
'''^V^
TJ^d'?')
shew in thee
my power
and that
V")}<n~'?D3
19D
name be
all
declared through-
the earth.
EXPLANATORY REMARKS.
13.
15.
17.
Do. This
From the
Seventy verbatim.
seems to have been taken from
It agrees at least
citation
3 E
402
(137.)
23.
Rom.
|['1^9 /cat ei^
ix.
25.
Kat
fjLOVy
aya-Trija-co
to5 ^iiatje
TTtjjmevtjv,
Xaw
fxov
Xeyer^ Xaov
Aao'?
et
crv.
kol t>V
oi^/c
i^yairt] juevtjv.
(138.)
Hos.
i.
10.
Rom.
tottco
ix.
26.
KaJ
eppeQt]
v/ut.i?,
ecrrai, ev
avTol<;,
rw
ov
ov
[j-ov
Ka< eurai
eppiOt]
v/Jii9,
ev to)
totto) ov
Xaog
kol
avrois
eKel
Ov
Aao'?
/xou
vioi
KXrjQrjcrovTai
avTo\
KXr]6t](TovTai
viol
Oeov TwvTO?.
Is. X.
Oeov
^(Jovro?.
(139.)
22, 23.
Rom.
'Icrpa/jX'^
ix.
27, 28.
Kai
patjX wg
Tov
ajU/jLos T*/?
OaXd(7cn]S,
'Eav
to
^ 6 apiOfi.09
rj
rwv
rT]i
arco-
vlwv 'ItrparjX wg
6aXa(T(Tr}i?^
dfxfji09
vTroXeifx/ua
SiKaioiTvi'>],oTiX6'yov
QfjaeTai.
(TWTTlui.t]iuivov
Kvpio9 TTOi^creiiu
Kal o-vvTe/ULvcov
eiri Ttj^ ytj?.
Kvpi09
(140.)
Is.
[xrj
i.
9.
Rom.
[[Ka^co?
ix.
29.
7r|Ooe/|0>7/cej/
'Hcraia?*]]
e'y/care-
Ei
fxrj
Kvpio?
(Ta/3a(ici0
Xiwev
av
^oSofia
YofJLoppa av
oofMOicoOrj/uev.
av eyev^Qfj^-ev, Ka\
co/noiwdrjimev.
m Yojxoppa
(141.)
Is. viii.
14,
&
xxviii. 16.
Rom.
[[KaOo)?
riOijfxi ev
ix.
33.
TrpocTKOju-
yeypaTrrar^ 'I^ou
irerpav crKavSdXov,
eir'
Trerpa?
ovSe
w?
'ISov e-yw
/maro^
Kal 6
/ca<
OejueXia Ziiwv
eKXeicToVj
els
TTKTTevcov
avT&) ov
Xidov
'TToXvTeXt],
ato.
Ka'raia'^vdjjcreTai.
Kpoycoviaiov,
OefxeXia
avTrj<i,
evTijuov,
Kai 6 iricrTevoov
ov
fj-t]
Karaia-jQJvOri.
This quotation paraphrastic. The Septuabut the apostle does not adopt gint renders the Hebrew 26. From the Septuagint, with a Romans Romans 27, 28. This quotation abbreviated from the
Romans
ix. 25.
is
EXPLANATORY REMARKS.
literally
;
it.
ix.
slight variation.
ix.
is
Seventy.
Romans
ix.
the Septuagint.
403
25.
Hos.
ii.
23.
have mercy upon her that had not obtained mercy, and I will say to them ivhich
I will
And
ivere not
my
people,
10.
Thou
art
my
Hos.
ii.
people.
Hos.
i.
1.
And
to
it
shall
come
to pass, that
in the place
them,
it
Ye
my people,
unto them,
there
shall be said
22, 23.
Israel
a^Ti^^
T
"iKii; T
:
D^n T -
"pins
ii''^3
ini^iii
sitpV^
vnn
T T
v;
remnant of them shall return. For the Lord God of hosts shall
make
v;
":
t t
the
Is.
T
i.
9.
Is.
i.
9.
^T^r\ T
.
D1D3
;
ID5?^3
T
;
"inK^
!):'? T
CT
16.
-; -
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.
Is. viii.
and xxviii.
14,
&
xxviii. 16.
And
offence.
Behold
I lay in
Zion
inn
]3N^
p.jsi^
p*:ia
1D>
for
1D1D
"TDiD
n")p;_
n^s
n;3^|^n
a sure foundation
lieveth, shall not
he that behaste.
:u}^n\ iib
make
gint.
the apostle departs from the SeptuaInstead of giving to the stone the laudatory epithets applied in Isaiah xxviii. 16, he gives out of Isaiah viii. 14 the well-known adjuncts of T^oa-MiJ.ij.aroi and GxavhaXov. He then returns to xxviii. 16, adding 1/ auTw, and for oh ihr\ naraieyjjv^^ putix.
Romans
33.
Here
EXPLANATORY REMARKS.
tmg
oj Y.aTai(5yniv^ri<Si7oi.i,
404
(142.)
Rom.
^M.MV(7t]9
x. 5.
*A
avTO, avOpwTTO?
yap ypdfpefj on
"C'^a-erai iv
avroii.
(143.)
Deut. XXX.
12, &c.
b.v(a
Rom.
X. 6,
&c.
OuK
Xiycov.
ev T(p ovpavu)
eam,
rnxlv
I'H
KapSia
<^e e/c
TTicTTem SiKaiotrvvt/
Ti9
OLva^rjcreTai
ovTOO? Xeyei'Ji
(TOV
TrjV iroirjcroiJ.ev
to Trepav
rjixiv
'jroiria-ri
t;^?
Koi XdjSrj
avrrjVf
av(TOV
TOV ovpavov ; tout' ecTTivXpKTT<? KaTaTov KaTayayelv. ^TjcreTaL eh Trjv a(3va'(rov tovt ecTTiv XpioTTOV e/f veKpcov dvayayelv 'E'yy*^? (tov to p^/J-d eariv, iv tw crTofxaTi aov Kal
rj
',
Koi
TTOiTjo-Ofxev',
eyyvs
ia-rl
TO
ptjfxa
crcpoSpa ev
rw
Tat9
X'^P^''
'^^^ ttoi-
elv
avTO.
Is. xxviii.
(144.)
16.
Rom.
Karaicr-
X. 11.
rj
'O
XyvQyj.
Tncrrevwv ov
fxrj
^Keyei yap
O TTlCTTeiKAV
CTt'
ypa<ph-^
Ha?
aVTU OV KttTUKT-
XyvOija-eTat.
(145.)
Joel
ii.
32.
Rom.
X. 13.
at
Ua? yap
TO
o9 dv eTriKoXecDjTai
(T(io6ij(rTai.
TToXecrrirai
ro
ovofxa
Kvplov,
ovofxa KvpioVf
(TCoO^ceTai.
(146.)
Isa. Hi. 7.
Rom.
oos
x. 15.
'Q?
TTo'^e?
w'joa
eTTi
TU)v opioov,
ivayyeXilC^o/j-evov d.Kor}v
ipf]vt]9,
ws
ivayyeXil^ofxevos
dyaOd.
ciyaOd.
Romans Romans
Romans
x.
From
is
EXPLANATORY REMARKS.
x. 6, &c.
This
the Seventy.
is
11.
See on
Romans
ix.
405
Lev.
^t^^?
xviii. 5.
Dii^n Dnik
nw
Which
live in
if
man
do, he shall
them.
shouldest say.
Who
shall
go up
it
for us to heaven,
and bring
-lbs"?,
j^in
n^b
'^2Vi2-ikb\
Who
nnti
^^ypp'),
shall
for
^^b
rvi^ii')
us,
and bring
is
unto
us,
it
that
But
ii<p
wn
the word
in
He
make
Joel
uu}'n
:
iii.
5.
Joel
b:i
ii.
32,
i^')p''-^Ti}i^
5t':-
-;
HMi XT:
And
of the
it
shall
come
call
to pass, that
whosoever shall
on the name
Lord
shall be delivered.
Is. Iii. 7.
Is. Hi. 7.
>V:n
How beautiful upon the mounare the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good.
tains
EXPLANATORY REMARKS.
Romans Romans
x. 13.
x. 15.
This This
from the Seventy. seems not to have been taken The apostle omits the words " upon the
is
citation
mountains," which did not suit his purpose, as also other words.
406
(147.)
QUOTATIONS
Is. liii. I.
FllOAI
rrj aKoP/
^'Hcra'tas
(148.)
Rom.
x. 18.
Et?
ru
py'i-
Trepara t^9
fxara avTcw.
(149.)
OLKOVfj.ivt}'?
ra
eh ra
Tcc
pijfxara avrwu.
Rom.
x. 19.
pa^ijXuxro) ivTra?
eirl
eir'
ouk eOvei,
Trapopyico
irapopytw avrov?.
(130)
Is. Ixv.
eQvei
aa-uverM
1, 2.
Rom.
x.
20, 21.
'KiuL(pav}]<i eyevi]dt]V
fxr]
Toh
ejxe
[['Ho-a'/a?
Se a7roro\iJ.a kol
efxe
eTrepcoTcocriv,
efjLc fit]
"ttjTOucnv.
evpeOtjv
roh
Xeyei-J^
fxt]
^"E^eTr erao-a
Tas
roh
eTrepcoTcocru'.
-"O-
rap
^(eipds
fJi-ov
7rpo9
Xaov
aTreidovv-
ra
(151.)
Kai avTiXeyovTa.
Rom.
[['^''
xi. 3.
rj
Ta
Xav,
'HX/a Xeyei
ypacpj]-^
KOI
TreKreivaVf
tu
OvcriacrTtjpia crov
Kai
Xa-
"^v^^v
^elv avrrjv.
(152.)
Rom.
/wof]]
xi. 4.
Kat
eTTTCt
KaraXeiyp^eis ev 'la-parjX
^Aeyei avrcp 6
raKi(T)(^iXiov9
^(^ptjfiaTia--
YiaTeXnrov ifxavTw
dvSpa?,
Trj
err-
o'lTives
ovk
Baa A.
eKafxy]rav
yovv
Ba'aX.
EXPLANATORY REMARKS.
x. 16. x. 18.
x.
x.
Exactly from Seventy. Do. From same 19 This from the Greek 20,
the the
source.
21.
is
is
version.
The
reversed.
NEW
1.
40;
Who
port ?
Ps. xix. 5.
Ps. xix. 4.
Their
,
line is
all
2!;?.''?^
^^.^
And
I will
move them
to jea-
lousy with those which are not a people ; I will provoke them to anger with a foolish nation.
Is.
Ixv. 1, 2.
Is. Ixv. 1, 2.
am
am
found
"l"liD
D^ " bi^_
O'l^n
'b^
my
hands
all
Kings xix.
T
14.
Kings
xix. 14.
thine
'
altars,
T
.
and
slain
;
thy prophets
VftT
IT
).:
am
left,
rimpb
life,
to take
it
Kings xix.
18.
Kings
left
xix. 18.
Yet
have
me
seven thou-
sand in
knees which
EXPLANATORY REMARKS. Romans xi. 3. From the Septuagint, with a slight deviation. The first two clauses are transposed, Iv |o/xpa/a omitted, and the
last
words changed.
Romans xi. 4. Here the apostle lates the Hebrew more correctly.
408
(153.)
'
Rom.
[[Ka0a)9
xi. 8.
On
yeypairrar^
"EiS(a-
Kara(3\e-
Tovs
6(p6a\fji.ov9
avrwv.
fxt]
Ka\
wra tov
Rom.
fxj]
aKoveiv.
(154.)
xi. 9, 10.
VevtjOijTO)
rpaTreXa avrwv
rj
[[Aawei^ Ae'7er|
TjOaTre^a avroov
ei9
TevriQrjTM
evwTTiov
eis
eh Trayloa
Kal
Orjpav Ka\
eh a-KauSaXou
6<pBa\iJ.ot
oaXov.
jSAexeii/,
ol
av-
TU)v
TOV
fxrj
j3\e7reiv,
Kai tov
(155.)
Is. lix.
20, 21.
Rom.
xi.
26, 27.
ac
ijt^ei
a? aTTO
T019
ri
'Ia/cco/3.
aa-e(3eias
Tt]
'Ia/cct)/3.
Ka\ avSiaOt'jKrj,
avTOii
Trap e^ov
OTav
(156.)
Is, xl.
a(peXw/j.ai
Ta9 dfxapTia^
34,
avTwv.
13.
Rom.
xi.
T/? yap
eyvoci
vovv Kvpiov,
)]
t/? (Tv/j.j3ov\o9
avTOv eyeveTO
xii, 19.
Deut.
xxxii. 35,
Rom.
uvra-
e/c-
yei Kvpios.
EXPLANATORY REMARKS.
Romans
two
xxix. 4.
xi. 8.
This
citation
Isaiah xxix.
and Deuteronomy
Some words
should be quoted.
In consequence of
affirm, that the
this confusion,
is
were accustomed to
passage
Compare
409
xxix. 10.
Is.
xxix. 10.
nil
r\^r\''
nybV
^D^ ~ ^3
nyyrr^^ m^^riUl-in
Ps. Ixix. 23, 24.
^^^ ^^^^ Lord hath poured out upon you the spmt of deep sleep, and hath dosed your eyes.
nS)^
Dn''i9V
.
DJn'^tt? "
'
Let
before
their table
na^nn
them
Ittpia^
Oai^l^S
Q*?^^.^^
l^Dn DHOn^T
-HiJ^"}^
'
'^
:
become a trap. Let their eyes be darkened that they see not ; and make their loins
^^^ ^^
continually to shake.
Is. lix. 20, 21.
Is. lix.
20, 21.
''2'^b^
^hiiil
X\'^'^b
i^y)
;^ti^3
And
the
Redeemer
shall
come
to Zion,
^Jhil
:
n\n\
DK^
hnSi^
^
3py;n
^um from
^^'
^'^^^^
Tini nXT
^^^ Lord.
As
for
me,
this is
my
13.
^'^i^^
nirf
^
*
^72
.
Who
To me
^v^i
?
belongeth vengeance
^<^\
and recompence.
Romans xi.
some
9, 10.
is
variations.
xi.
He
makes four
Romans
26, 27.
This
the
is
Ik
2/wK, instead
of hixiv
2;wi'.
The Hebrew is somewhat difierent, same. The apostle takes the words
from Isaiah XXvii.
9,
Romans Romans
34
From
Septuagint.
xii. 19.
This
the Seventy.
follows the
Hebrew
in preference to
it is
Some
3 F
410
(158.)
Rom.
crov,
xii.
20.
'Eaj^
6 evOpo?
'AXXa
y^w/xite avTOv,
crov, ylrco/xi^e
yap
ttoicov
eir]
yap
ttoi-
avOpaKa?
irvpo? crMpevaei?
TriV K<paXt]V
avTOU'
K(pa\riv aVTOV.
Rom.
xiii. 9.
Ov
/jtoiYi/(7ei9.
ov KXe'^eii.
Ov
iuof^ev(Tei9, ov (povevcreiSy
ov (povev<Ti9,
p}](7i9.
ov yp^evSojuaprV'
eTTiOvfirjcrei?.
ov KXe^ei?,
ovk
eTn6vixt](rei<;.
ovk
ywTrrjcrei^
tov
TrXricrlov
'Acrov w^
w? creavrov.
creavTov.
(160.)
Is. xlv.
23.
el
fii]
Rom.
xiv. 11.
Kar'
ifxavTOv ofxvvoo^
^eypuTrrai
ycip'J
efxoi
Zw
e-yft??
e^eXevcrerai eK tov
fxou iKaiO(7vi],
01
crTOfxaTO^
Ka/x'^ei
\6yoi
fxov
ovK
fyotoi
airocrTpacpijarouTai'
Kcifxyl/^eL
otl
Ka\ 6-
irav yovv,
tov Oeov.
Rom.
oveiSi'i^ov-ejue.
(161.)
Ps.
Ixviii. 10.
xv. 3.
'
[[KaOw? yeypuTTTai'^
oveicia-fJio).
Ot
ere
twu
oveiSi^ovTCOv
e-TreTrecrav ctt
ejue.
EXPLANATORY REMARKS.
have supposed that the Hebrew formerly was
but
this is
DVti^_i<.l
is
Dp J
^7'
neither founda-
The
passage
Xsysi
is
similarly quoted in
Hebrews
also,
X.
30
xJg/og,
The
and
by the appended
Xsysi
-/.u^tog,
assume, that the writer of the epistle to the Hebrews got the
latter
Closely from the Seventy. From the Seventy, transposing the two clauses
411
:dv^ T
.
^nptn '
;
nd^"ds*i T
on':'
VAT
enemy be hungry, him bread to eat and if he be thirsty, give him v^^ater to
If thine
give
-b:^
nrih
nr}i^
D^'^m
A
^3
drink
of
fire
for
upon
Ex. XX.
AT
:
13, 14
xix. 18,
- T
'
V IT
Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness. Thou shalt not covet. Thou shalt love thy
Thou
shalt not kill.
neighbour as thyself.
Is. xlv. 23,
Is. xlv.
23.
)'t T
TT
'
^-)Dri
.
^"^-^D _
2^^l
vyii}D
"
iih)
12"7
~
.;|,^L,
L^
'IIH.
"
'
bs
"
have sworn by myself, the word is gone out of my mouth righteousness, and shall not I'eturn, That unto me every knee
I
shall
shall
swear.
Ps. Ixix. 10.
Ps. Ixix. 9.
And
ITT
;,T
I
the reproaches of
them
on me.
EXPLANATORY REMARKS.
ou (povixtaug
and
ou aXs-^sig
to Lachraann's
text, ou -^iuBofMa^Tv^Tiasig.
Romans
sentence.
xiv.
1 1
original
His words
Hebrew nor
more
is
The
addition of
rui hip,
for
which there
no
The
alters
customary phrase,
xv^iog
and
into
l^o/j,o>.oyrj~
Romans
xv. 3.
412
(162.)
Rom.
l[KaO(lD9
XV. 9.
Am
croL
TOVTO
e^oixoKo'yrjcroiJ.al
yeypaTTTai'J
Aid
<tov
iv eOvecri Kvpie,
TOVTO
yp^aXw.
e^ojULoXoyijcrofial coi eu
edveaiv,
Ka\
tm
ovofxaTi
(163.)
Rom.
a/xtt
XV. 10.
^vcppdi/QrjTe
ovpavoi
[[riaXti/
eOvrj /jLCTa
(164.)
Ps. cxvi.
1.
Rom.
XV. 11.
'Atmre TOV
eOut},
Kvpiov iravra
xa
eiraweaaTe avrov
TravTe'S
01 Xaoi.
I iravTa
Kat tu
TToXiv
Xeyer^ AipeiTe
ol Xaoi.
(165.)
Is. xi. 10.
Rom.
e/cet-
XV. 12.
Kat earai
v^]
r]
ev
r^ ^l^^pa
^lecraal,
|['Ho-aia? Xe'yerjj
f)iC<x
"KaTai
e7r
*]
plXo-
TOV
Kal 6
eir
TOV
'leo-orat,
Kal 6 dvtcTTa-
jUei/o?
dpyeiv eOvwv,
avTw
avTw
(166.)
edvf] eXiriova-i'
edvt] eXTTiovaiv.
Rom,
ovk a-
XV. 21.
"Ort oh ovK
avtjyyeXrj irepi
oi
|Ka0co9 'ye'Y/)a7rTar|
OVK avriyyeXt] irepl avTOv,
yj/^ovTaif
Oh
o-
Ka\
oi
ovk dKrjKoadLv,
avvrjCTovaiv.
(167.)
Is.
xxix. 14.
Cor.
i.
19.
Kat
croipcov,
twv
^eypaiTTai
(TVVefTlV
"ydp'^ ^A^ttoXw
veriav Kpvypoo.
TWV
(TVVeTOOV adT^(T(a.
EXPLANATORY REMARKS.
Romans
ot x6^/.
xv. 9.
Romans
xv. 10.
Verbatim from the Greek, with the omission This quotation corresponds more nearly with
read the
the Hebrew.
The Seventy
ivith
Hebrew
w^ord
^^V
as
if it
him, but the apostle follows the present Hebrew punctuation, supplying with. From the Seventy. Romans xv. 1 1 This is taken from the Septuagint, with the Romans xv. 12 Both give the sense of the single omission of Iv rfi yifjui^u ixilvri. Hebrew. According to Dopke, the Seventy and the apostle give an incorrect version of the Hebrew original. The latter part
413
n)n>
D%^3
Tjiij^
irnQTlSt
Therefore will I give thanks unto thee, O Lord, among the heathen, and sing praises unto thy name.
Deut. xxxii. 43.
ye nations,
ivitk
Ps. cxvii.
1.
all
ye na-
Is. xi.
10.
u}-)p
i^^nr]
Di^4
h'Tj']
D^^y
D^b
iby
-^m
'^]
day there shall be a root of Jesse, which shall stand for an ensign of the people ; to
in that
it
And
Is. lii.
15.
For that which had not been told them shall they see ; and that which they had not heard
shall they consider.
Is.
xxix. 14.
Is.
xxix. 14.
For the wisdom of their wise men shall perish, and the understanding of their prudent
shall
men
be hid.
EXPLANATORY REMARKS.
of the passage is indeed not literal, yet it contains the sense of the words in the Old Testament. Standing as a banner of the Gentiles, is the same as, arising to he a leader of the Gentiles; the banner, by a common figure, representing the standardbearer. Seeking after him, and trusting in him, are expressive of coexistent or identical states of mind. The former leads to and implies the latter. Thus there is no error in the quotation. The apostle, as in many other places, gives the sense, without the exact words. Romans xv. 21 Verbatim from the Seventy. 1 Cor. i. 19. This citation is made from the Seventy. In-
414
(168.)
ICor.
6 kuv-
i.
31.
'Ej/
tovtm Kav^da-Qo)
eifxi
|Ka0a)9 yeypaTrrai-J
'O
)^(joixevo<i,
oTi eyo)
Kvpio? 6 ttoiwv e-
T^9
y^l^.
(169.)
Is. Ixiv. 4.
Cor.
ii.
9.
'Atto tov
(Taixev,
ai(Jovo9
om
rjKovrnxoov
|[KaOa)?
yeypairrai']^
'^A
ov^e ol SdiOaX/ULOi
nikriv
elSov
Oebv
crov,
crov,
/cat
to,
Kapolav dvOpco.
epya
iroujcrei?
roTs viro-
fxevovcTiv eXeov.
(170.)
Cor.
ii.
16.
TiV eyvoi) vovv Kupiov, kuI TL9 avTOv (TUfji^ouXos lyiveTO, b? cru/uil3i(3a avTov \
(171.)
Job
V. 13.
Cor.
iii.
19.
'O KaTaXafx^dvcav
T^
(ppovi^frer
crocpous ^v
Spatxiv
rrj
tov9
a-o<poi/9
iravovpyla avTwv.
(172.)
Ps.
xciii. 11.
1
Cor.
iii.
20.
TKal
c/cet
crocpociv,
"TrdXivl
J^vpios yivw-
on
eicTi
tov^
SiaXoyi(Tfji.ous
el(j\v
twv
fxaraioi.
(173.)
on
1
/maTaioi.
Gen.
ii.
24.
Cor.
vi. 16.
[[(i)>/a-tv]]
Kat taovraL
Ka ^lav.
ol Svo t9 crdp-
"Eio-ovTai
yap
jULiav.
ol
Suo
19
crdpKa
EXPLANATORY REMARKS.
stead of
The Hebrew is conSeptuagint and New Testament bring out prominently the cause why wisdom perishes and the counsel of the prudent is concealed, viz. the Lord himself.
xgJNJ^w,
siderably different.
The
Cor.
i.
31.
sense, while
it
verbally
It abridges
415
glorieth gloiy
that he understandeth
zoQ^D lun T V V
;
r\w V
^'^>^''
'Ji^
^3
-;
and knoweth me, that I am the Lord, which exercise lovingkindness, judgment, and righteousness, in the earth.
Is. Ixiv. 4,
'
AT T
'
c
Is. Ixiv. 3.
V;
'
V; V
Since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him.
Who
sellor
Job.
V. 13.
He
own
craftiness.
',b2n
nr^in-^:^
Gen.
ii.
24.
Gen.
ii.
24.
And
flesh.
EXPLANATORY REMARKS.
1
1
I
Cor.
ii.
ii.
9.
Cor. Cor.
16.
iii.
19.
This passage be considered From the Seventy, with some This from the Seventy. The
will
is
afterwards.
alterations.
apostle,
howand
manner,
Seventy.
substitutes others
1
1
forcibly.
Cor.
iii.
20.
From the
Do.
Cor.
vi.
16
416
(174.)
Cor.
ix. 9.
Ou
^ovv oXoCovTa.
aXocovra.
(175.)
Ex. xxxii.
6.
Cor.
x. 7-
}Lal eKaOicrev 6
Xaog
cfiayeiv
^Qa-Trep yeypaTTTai'^
Kadi<Tv 6
'E-
KOt
TTieiv,
irieiVf
(176.)
Cor.
X. 20.
"EOvcrav
6e(0.
ko]
ov
I'AXX'I
on
a Bvovaiv Sai.
Ovovcriu.
/movioti Kai ov
dew
(177.)
Ps. xxiii.
1.
Cor. X. 26.
Tou
Kvp'iov
rj
ypj
Km to
TrXrj-
Tov
Kvpiov
yap
^ yrj Koi
to
pcofxa avTrj^i.
irXi^pcofxa avTyJ9.
(178.)
Is. xxviii.
11, 12.
[['El/
Am
er i
Tw
yiypaTTTai'^
Kal V
T(p
ei-
Tw Xaw TovTW'
1.
OTL v
TepoyXw(T(roi9
cTepoou.
/cat
ovk
tj-
yeLXe(Tiv
XaX>;crto
deXtja-av aKOveiv.
Ps. cix.
'A^if
-)^6pOV9
ov
Otj
TravTas Toi/s
Sa9 avTOv,
(180.)
Ps.
viii. 7.
1
xlauTa vireTa^m
vitokoltic
vtto
TWV
TToScOV aVTOV.
EXPLANATORY REMARKS.
1
1 1
Cor.
ix. 9.
Cor. X.
Cor. X.
Verbatim from the Seventy. 7 Do. 20. This not conformable to the Hebrew
citation
is
it would have been inappromakes a slight change, in order to adapt to the connexion in which it is introduced. 1 Cor. X. 26. Verbatim from the Seventy.
The
apostle
417
Deut. XXV. 4.
Thou
shalt not
muzzle the ox
Ex. xxxii.
iritt^i
6.
Ex.
^v}^}
xxxii. 6.
b'Di^b
oyri
And
eat
down
to to
and
and rose up
Pn^>.
Deut. xxxii. 17.
"^m
play.
They
sacrificed
unto devils,
not to God.
Vs. xxiv.
j^s>iUj^*
'^
=
1,
Ps. xxiv.
1.
rhe earth
is
Is. xxviii.
11, 12.
lii:^':)!')
'
n3i:^ ^ ^
^:^ri-bi^
W.Sf^U;
^Iiy'?:!
^3
^*^^"
"^^^^
stammering-
lips
and
"
'
:r\^r\
ITI]
^4!)n^^
mm
Nbl2p
"othear.
Ps. ex. 1.
'^'y'i^
Ps. ex.
'^}^
1.
n'm'lV ""
'yt^'^b
)
*^^^ ^*
my
right hand,
'
until I
make
'T7.TR Q'^n
Ps.
viii. 7.
footstool.
Ps.
viii. 7.
Thou
der his
feet.
EXPLANATORY REMARKS.
This citation verbally coincides neither with Cor. xiv. 21. the Septuagint nor the Hebrew, though the sentiment corresIt comes nearer the latter, the Greek being ponds to both
1
somewhat
incorrect.
1 Cor. XV. 25 is given, without verbal adherence to the Hebrew original, or the Greek version. This is taken from the Seventy, with a slight 1 Cor. XV. 27.
The meaning
variation.
3 G
418
(181.)
^dyoofxev kqI
TrUofxev,
avpiov
^dyw/mev
irlwaev avpiov
yap
(182.)
aTToOvrjCTKoixev.
yap
a.'7rodv}]<TKOfJLv.
1
Gen.
ii.
7.
Kal eyevero
6 audpcoTros et?
[[Oi^Vw?
yeypaTTTai'^
^av6p(a^v-^rjv ^wa-av.
'E'yeVero
irpwro?
TTof] 'A^ct/U
(183.)
Is.
eh
XXV. 8.
([Tore yevr/creTai 6
Xoyo^ o
6
yeypanx/uevoi'^
Oavaro?
(184.)
etV vtKos.
1
KareTro'^*/
Hos.
t]
xiii. 14.
Ylov
SiKt] crov
Oauare
;
irov
Ylov
(Tov^
OavuTe, to vikos
TO Kevrpov
(185.)
crov aS>j
Ps. cxv.
1.
to KevTpov
iv. 13.
^EiTTicTTevara, i6
iXdXijad'
[[KttTa
TO
yey paixiJ.evov\
2 Cor.
vi. 2.
KaijOw SeKTU)
<Ta aoi'
eTrrjKOvard crov,
(187)
2 Cor.
vi.
16.
Kat
vfxiv
ev
[[KaOw?
evotKt'jcrco
elirev
OeoS'Jl
oTi
KQL ejuTrepiTraT^cro} ev
ev
avToh
/cat ejULirepi-
avTwv
deos,
Xao?.
EXPLANATORY REMARKS.
little
enlarged.
1
Hebrew. As the
words are pointed in our common text, they must be literally translated, " he (Jehovah) destroys death for ever ;" but perhaps the verb should be pointed as Pual, and then the sense will be, " death shall be destroyed for ever." Theodotion translates as Aquila renders, xaraTovr/Vf/ rhv '^dvarov ilg vrnog. the apostle does According to its Aramaean usage, n^3 signifies victory, which Whether it be rendered " unto the apostle follows in ilg vTnog. victory," or " forever," or " utterly," the meaning is not altered.
;
419
13.
;
for to-
7.
Gen.
^n^i
ii.
7.
:n*n
]i}^:h
Dl^4^
living
Is.
XXV.
8.
Is.
XXV. 8.
He
will
swallow up death
in
victory.
"nntOj^
Hos.
xiii. 14.
Hos.
^7^^
r.'
,
xiii.
14.
niQ
"^'"117
O death, O
grave, I
tion.
I will
7iY
spoken.
Is. xlix. 8.
Is. xlix. 8.
sal-
Tf)1^?
Lev. xxvi. 11, 12.
^^'^^]
vation have
helped thee.
12.
DDpinS .-..-.
03^p
i^
^Ptny)
?-.L_p,-.
set
and
my
tabernacle
I will
walk
peo-
:--::
L^'ribi^b
among
'b-rnn
Uni^)
DD"?
God, and ye
my
EXPLANATORY
1
REiNIARKS.
Here
The sense is the same in all, though Lachmann's text differs from the common text in a manner somewhat singular. Verbatim from the Seventy. 2 Cor. iv. 13. Do. 2 Cor. vi. 2 This is also from the Seventy. For ^rjsu rrn2 Cor. vi. 16.
Seventy nor the Hebrew.
(!x.rjvy]v
iMou,
svoixrigu
he omits
sv
v/mv,
and changes
the pronouns, to
make them
420
(188.)
NEW
11, 12; 2
Kings
vii.
14.
2 Cor.
vi.
17, 18.
OaTe
fjit]
Kei6ev,
Ka\
uKuOapTOV
e/c
a'^tjirOe,
avTt]9'
e^eXOere
/nea-ou
Ato e^eXOaTC etc ixerrov avTwv Koi a(popL(j6t]Te, [[Xe'yet Kuoto?,]] Kai aKaOapTov jurj airTcr0'
TrpoTropevcrerai
vfxcov
yap
Kai
TrpoTepos
ecTOjuai
Kvpios'^Edyo)
el?
Kai ecrofxai
vfjiei?
ea-eaOe jaoi
avTO<s ecrrai
vlov
(189.)
Ex. xvi.
18.
2 Cor.
viii.
15.
6 TO eXaTTOv ovk
^Xutto-
Pt]<TU.
[[Ka0w9 yeypaTTTurJ 'O TO TToXv OVK eirXeovacrev, Kai 6 TO oXlyov OVK rjXaTTOvria-ev,
2 Cor.
ix. 7.
(190.)
Prov.
xxii. 8.
"AvSpa iXapou
Xoyei 6 6 609'
(191.)
'\Xapov
Qeo^.
yap
S6t}]V
ayaira 6
Ps. cxi. 9.
2 Cor.
ix. 9.
'Ecr/co'iOTTtcrev, e^co/ce
vtjcriv,
rj
T0i9 ire/mevei
[[KaOcb?
yeypaiTTai'^
'Etov
SiKaioawt] avTOv
eh Tov
aiuiva
tov
aiMi/o?'
SiKaiocrwi]
avTOv
fxeiei
ei*?
aicova.
(192.)
2 Cor.
xiii. 1.
Ka\
eTTt
(TTO^taro? Tpiwv
EXPLANATORY REMARKS.
2 Cor.
vl.
17, 18.
In
from the Greek no less than the Hebrew. The 17th verse is The words of the prophet are founded on Isaiah lii. 11, 12.
who went before the people from the captivity at Babylon, charging them to keep themselves separate from all uncleanness and impurity. The apostle generalises the admonition, and applies it to Christians, warning them against communion with idolaters. It was necessary, therefore, to depart from the words of the Old Testasient although he subjoins his favourite expression, Xsyj/ xv^iog. The
addressed particularly to the Levites
in their return
18th verse has been referred to various passages in the Old Tes-
"
421
14.
12; 2 Sam.
'l^^:i
vii.
14.
Is. lii.
11, 12; 2
Sam.
vii.
^*DJa
Dlt'D
^
:
n^lD
-I-I^D
.I^ir^p
>jj^
!)N2i
-l^^^n - 1>i\
Depart ye, depart ye, go ye out from thence, touch no ungo ye out of the clean thing
;
,-jS)|li ^
^''^s'?
.
^bn
''3
midst of her
for the
Lord
be
will
-rVTV
N^im
2ip^
i7"n^ni^
]2b
A':
1 will
be his
shall
my
^^
Ex. xvi.
18.
Ex.
r^'pi
xvi. 18.
:^ym7V) n^ir^n
"
t^'^^^n
'
'
"
"
^f
^^'^^
"l^pnn
ikb
had no
lack.
Prov. xxii.
1112''
^^
'
9.
Prov.
xxii. 9.
Kin
W
'
~ nitO
^^
shall
be blessed.
Ps. cxii. 9.
Ps. cxii. 9.
inplli
^
D''2i"'U<'?
^
ini
its
his righte-
l-^C ^"^^^
Deut. xix.
^--i-Y. i^ n^nW
1.5.
>^u}
:
''5"Sw
At
the
"
or at
witnesses,
three wit-
"^yi
Dlp^
blished.
EXPLANATORY REMARKS.
tament, such
as,
Jeremiah xxxi.
1, 9,
vii.
viii.
14.
15.
We
refer it to 2
slight alteration.
last,
ix. 7
with an un-
impoftant deviation.
ing in the Hebrew.
agrees.
They seem
2 Cor.
ix.
This
1.
is
taken from the Seventy, with the sinabbreviated from the Greek.
2 Cor.
xiii.
This
is
422
(193.)
Gal.
iii.
8.
tj
Kai
Uv\o'yi]6)'](TOVTai ev <to\
^HpoiSov(ra Se
ypacf)}].
TTOoevrj'yyeXiG-aTO
(]]
rep
^A.^pa-
OTi evev\o'y}]Bi](TOVTai ev
aol iravTa
(194.)
ra
Gal.
eOvi],
iii,
10.
TTeypairTai
'yo.p'^
on
7ri-
ev 7ra<Ti to??
KaTaparog
vei ev
Tra?
b? ovk
efxfie-
avTOv<i'
ev
tw
tov
vofxou,
tov
TTOirja-ai
avTu.
Gal.
iii.
(195.)
Hab.
ii.
Lev.
e/c
xviii. 5,
11, 12.
'O
Se SUato'S
^^a-erai.
A
^
TTicrrefo? /ulov
"Ort
^i](TTai.
o SiKaio9 eK 7ri(TTeu>9
Troujarag
avTa av-
'O
Gal.
TTOtJ/ca?
avra
^rja-erai ev
avT 019,
iii.
13.
Ke/caTJ/jOa/Uej/o? vtto
KpefxajULevo? eir] ^vXov.
6eov Tra?
[["^Ort
yeypaiTTai-^
'ETriKa-
Taparo?
^vXou.
(197.)
Gen.
xxii. 18.
Gal.
iii.
16.
Kai
evevKoyrfQrjCTOvTai ev
(tov
tw
w?
f[Ou Xe-yefl
(j-acriv,
[[(o?
Kat roh
cnrep-
a-irepixaTi
Tt]9 yr}9.
TravTa
ra
eOvf]
e(^' ej^o?]]
Kat tw
airep-
Gal.
iv.
27.
hjv(ppdv6y]Ti (TTeipa
rovcra, prj^ov
wSivovcra,
Tfjg eptjiuov
crrj^
ov
t'lk-
/cat (ioi^rrov
^ ovk
(TTeipa
>;
ov
i]
TiKTOvcTa,
on TroWa
fiaWov,
5)
to.
TeKva
prj^OV
Ka\
^6r}(T0V
OVK w^i-
r^? e^oJ-
vovcra, OTi
eprjixov
TOV avSpa'
fAoXXov
T)]9
eyovfTrj<i
TOV avSpa.
Gal.
iii.
Gal.
iii.
10
is
last,
with
the alteration of
of a few words.
Gal.
iii.
11, 12.
This
is
Greek.
NEW
423
Gen.
xii. 3.
And
Deut.
xxv'ii. 26.
nwb
Hab.
mk^n-n-ism
nn^
Dnis*
Cursed be he that confirmeth not all the words of this law to ao them.
ii.
Lev. xviii.
5.
Hab.
ii.
Lev.
xviii. 5.
ttTrf
.-,,
iJnp^DS:!
pniil
-....
nii^;?"'
The
faith.
i
just shall
if
live
^m aian Dn^^ ^^
^
^-.v*-,
Z^iv
^
-:-
. iwi^
-!
-:
shall live in
Which n
i
by
his
man
do, he
.u
them.
V
Deut. xxi. 23.
He
sed of
that
is
hanged
is
accur-
God.
Gen.
xxii. 18.
Geu. xxii.
18.
And
V AT T
in
all
the
Is. liv. 1.
Is. liv. 1.
>i]-i
^niJS
nib^
ikb
mpy
Sing, barren, thou that didst not bear ; break forth into singing, and cry aloud, thou that didst not travail with child for more are the children of the desolate, than the children of the married wife.
Gal
Gal.
iii.
13
iii.
16
the purpose of
Gal.
iv.
27
commenting upon
This
is
EXPLANATORY REMARKS.
abridged from the Greek version.
properly the citation of a single word for
it.
This
is
424
(199.)
'
Gal.
iv.
30.
ruv-
|[Ti
Xeyei
rj
ypafj)]] ;| "E/f-
T>]v,
jiAf]
yap
/3aXe Tt]V
vlov avTri^'
vofxi'jcrei
TraiSlcTKrjv
Kai
tov
ov
vlos
yap
T^9
/w>7
K\t]po-
oi(TKr]9 ravTrj'S
/uera
rod
vlov /uov
7raiSicrKt]9
'T
'
i(TaaK.
Lev. xix. 18.
(200.)
J\.ai
[['Ev T<5'|
'A-yaTTJ^crei?
tov
(TOV (0?
creavTov
Ps. Ixvii. 19.
19
aeavTOv.
iv. 8.
(201.)
Eph.
fj-^^fxaXco-
'Ava^as
Tevcras
v'^o?,
J^'o
l'\|/'09
Xe-yet'l
'Aj/a/3a9
e/?
ai'^^fxaXMcrlav'
eAa/3e?
ij-^/m.aXwTevo'ev ai'^/naXo)-
So/uaTU v avOpcoTTU)'
arlav,
o.v-
6pw7roi9.
(202.)
Eph.
[[Ato
V. 14.
Xe'-yef]]
/cat
"Eyeipai 6
e/c
KaOevScov
avdcrTa
e7ri(pav(rei
tcov
veKpwv,
^piaTO^.
(203.)
Ka\
croi
Gen.
ii.
24.
Eph.
v.
31.
"FjveKev
avOp(i07ro9
'Avrt
Kai
tovtov
KaToXel^ei
yv-
yvvaiKU
avTOv,
Kai
ecrovTai
ol Svo ei9
crapKa
fJLiav.
crapKa fxiav.
EXPLANATORY REMARKS.
Gal.
iv.
30.
From
This
is
TauVji!/ is
Gal. V. 14.
Eph.
Eph.
to this.
iv.
The
apostle changes
No
has
Some have
it
to the latter
little similarity.
it
was derived from an apocryphal writing of Elias Syncellus of Byzantium, and Euthalius, from a similar composition of Jeremiah. Dopke, after Theodorct and Heumann, supposes that it was borrowed from a Christian hymn, Michaelis, Storr, and
425
Gen.
xxi. 10.
nik]n
n^j^n
i<^
fi^
'3
Cast out
this
bondwoman
be heir
^y\
^^^
bondwoman
shall not
426
(204.)
Eph.
vi. 2, 3.
Tifia TOP Trarepa crov Kai Ttjv /mrjTepa aov, 'iva eu aoi yeutjrai,
[[^rt? ccttlv
cvto'iva
Kal
'Iva
iJ.aKpo-)(^p6vio^
e-TrayyeXia,^
ecrrj
p.aKpo-
Deut. XXV.
cpifxiocrei?
4.
Tim.
V.
r]
18.
Ov
(206.)
,8ovu aXocoi^ra.
[[Ae'-yet
yap
ypacprj-^
Qv
(Piixwcrei9 (iovv
akooovra.
ii.
Num.
k'yvco
xvi. 5.
2 Tim.
"E'yi'ft)
19.
KaJ
avTOv'
(207.)
rov.
Ps.
ii.
7,
and 2 Kings
vii. 14.
Heb.
[[T/i/i
/uiov 1
vrjKO.
i.
5.
Yios
IJ.OV el (TVy
ere.
yeyevvriKa
eyw
arjfJLepov
'E^yw
'iaofxai
ecr-
avrw
rai
19 TrarejOa,
Kai avT09
ere
^kol
iraXivt
'E^yw
fxoi 19 vlov.
eaojuai
avrog ecrrai
(208.)
Ps. xcvi. 7.
vtov
Heb.
6.
ayyeXoi avrov.
rcoa-au
avrui
7rdvre9
ayyeXoi
Beov.
(209.)
Ps.
TTOicov
ciii.
4.
Heb.
i.
7.
'O
[[AeYei'l
'O
TToioov
rov9 ay-
This is freely quoted from the Seventy. Eph. vi. 2, 3 1 Tim. V. 18. Verbatim from the Seventy. From the Seventy, with a slight alteration. 2 Tim. ii. 19. Heb. i. 5. Verbatim from the Seventy. This is taken from Psalm xcvi. 7, according Heb. i. 6
EXPLANATORY REMARKS.
to
Others think that it is derived from Deuteron. the Septuagint. xxxii. 43, Septuagint. But to this it may be objected, that there are no corresponding words in the Hebrew ; that the Messiah is not there spoken of or alluded to ; that none of the ancient versions exhibit the clause
;
'
427
16.)
12.
(Dent.
'"
v. IG.)
v.
Honour
mother
;
thy father
and thy
may
be
nXSlS^n
b^ ^O^
P3-!^*^
Wr^b
Lord thy
God
giveth thee.
Deut. XXV.
*
4.
Deut. xxv.
4.
i!^n3
=
iStl}
DOnn" J^"? ~
'
Thou shalt
when he
Num.
'
xvl. 5.
Num.
xvi. 5.
i'?l;ir^^-n^^
mn^ Vin
^
:
The Lord
his.
Ps.
will
Ps.
:
ii.
7,
and 2 Sam.
^:^ii
vii.
14.
'23
ii,
7,
and 2 Sam.
vii.
14.
'^'^Pnb] US^ri
''*
^n^?
^
.'
Thou
have
I
art
my
son
.'(_
:
begotten thee.
this
day
I will
]2b
'''?-n^n>
my
son.
Ps. xcvii. 7.
:
Ps. xcvii. 7.
D^nb^<-'?3
i'^'-Tinnt^^n
Worship him,
all
ye gods.
Ps. civ. 4.
Ps. civ. 4.
"^
=
nm
u}ii
^^'^ m^keth
.
^ ^
rits
his
ministers
flaming
:\Dnb
fire.
EXPLANATORY REMARKS.
whilst in one MS. at least of the Septuagint, viz. the Oxford, the whole clause is omitted. These considerations lead to the conclusion, that Deuteron. xxxii. is not here cited, but
v'lot
Seov,
This another place, which can be no other than Psalm xcvi. 7. psalm was applied by the Jews themselves to the Messiah. Gesenius, in his Thesaurus (p. 95), as also in his smaller Lexicon,
denies that D^'7^^^ signifies angels
spired writer
;
Heb.
i.
is
opposed to this sentiment. This citation is from the Seventy, with the single
directly
change of
428
(210.)
Heb.
i.
8, 9.
'O
r]
Opouog
<TOv 6 6eos
ek
al-
tuva aicopos,
pd(3Sos euOurrjTO?
(Saa-iXelag cov.
pa^So9 T^?
tov vlov'^ 'O 0joovog aov 6 Oeo? eU tov aiCova rov aiwuo?, Kal r] pa^Sog evOu'^Yipo^ Se
jjydTTtjcras
fj-lcrrjcrag
SiKaiocrvvtjv,
Kal ee-
t;to9
(jov.
pd(3Sog
Ttjs
(BaariXeias
oiKaLO(Tvvriv
dvofxlav,
Sid tovto
ri<ya7rrj(jag
"Xpt-cre
(re
Oeos 6
Oeog crov
(TOV
(211.)
Ps.
ci.
26, &e.
Heb.
i.
10, &c.
ap-)(a<Sy
Kar'
yeipuiv
dp')(^d9 Tt]v
pie eOe/ULeXlcocrag,
crov
|[Kar| Sy kut
pie, Ttjv yrjv
kv-
eOefxeXicoa-ag,
Kai
eicrlv
ovpavoi.
epya
i/ut.a-
Xaio)9i]G-ovTai,
waei irepi-
cocrei
^oXaiov eXi^ei? avTOvs Kal dXXayrjarovTai. crv Se 6 avros el, Kai Ta eTi] aov om e/c\et'v|/-oi'aiv
(212.)
Ps. cix.
1.
irepi^oXaiov
i/txdTiov,
eXlc^ei?
avT0v9,
cos
Kal aXXayijcrovTar
el,
arv
Se 6 avT09
Kal
Ta
eTrj
aov
ovK cKXelyb-ovaiv.
Heb.
TEi'iptjKev
i.
13.
K.dOov e/c Se^iwv /aov, ecog dv 6(ju T0V9 ej^Opovs aov vttottoSiov
Tcov TTOocov aov.
(213.) Ps.
viii.
7roTe'^K.dOov eK Se^~
ttoScov
aov I
Heb.
ii.
6, &c.
Tt eaTiv
vrjaKr]
dvOpcoTTOS,
',
on
juijut.-
airrov
t]
vios dvOpwirov,
;
rfXdTToyirap^
on
fJn/nvt'iaKt]
aag avTOv
^pa')(y
dy-
OpivTrov,
on
Tiixrj
eare<pdyeipoov
dyyeXov?,
era?
avrov
eiri
ra epya rwv
avrov.
aov
Twv
avrov
eirl
rd epya rwv
avrov.
^(ei-
Karco TCOV
'ttoScov
Heb.
i.
8, 9
EXPLANATORY REMARKS.
This
from the Seventy nearly verbatim. aJcovog and aJoiva. Almost verbatim from the Seventy.
is
The The
429
lyi
:
Thy
lonii;
throne,
:
God,
is for
the sceptre of
'?|j7P'?d
yi:;-)
I^^D
pi^
^4^
thy kingdom
a right sceptre,
-'?;^
^i3l:;^1^ ^
m^^< ^
:
Thou
hatest
lovest righteousness,
and
'
wickedness
therefore
^'r^bik
D^ri'^St
"^inti'D
p.
.,-,-jPfp
'":
p-^-^
^
p^
of gladness
Ps.
cii.
26, &c.
23, &c.
m:^jy\
mp^
T
v")^^
IT
d^^^"?
Of
VT
in^
',^^bn;_]
abp")
tDyri
i^!)n'?3
^r)i^)
DB^bnn
to
foundation of the earth ; and the heavens are the work of thy hands. They shall perish, but thou shalt endure ; yea, all of them shall wax old like a garment as a vesture shalt thou change them, and they shall be changed : But thou art the same, and thy years shall have no end.
:
Ps. ex. 1.
Ps. ex.
1.
Sit thou at
until I
>'^''b:\^b
my
right hand,
make
Din
footstool.
Ps.
viii. 5,
&c.
Ps.
viii.
4, &c.
nrW
"72
^''T
man, that thou art mindful of him ? and the son of man, that thou visitest him ? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works
is
What
all
Heb. Heb.
(Sou;
i.
ii.
13.
6,
EXPLANATORY REMARKS.
Griesbach and
'i^ya
ra
ruv x^i^mv
in brackets, as
most probably
430
(214.)
QUOTATIONS FROM
Ps. xxi. 23.
TH"E
12.
Aajytjcrofxai
to
ovofxd crov
fxecro) e/c-
'ATra'Y'yeXa)
to
ovofxd crov
ev
fJ.<T(p
rah
dSe\(poi9
fJLOv,
KKXt](T[a9
vfjivrjcrbd ere.
17, 18.
Heb.
ctt'
ii.
12, 13.
ea-OfJiai
'7r7roi6u)9
ecromai
|Kat
Xiv'Jl
TrdXiv'l 'Etyio
CTT
to. iraiSia
TreTTOtOo)?
avTOJ.
^Ka\ 7ra-
a
(216.)
Ps. xciv. 7, &c.
/uLoi
Heb.
[[Kct^co?
iii.
7, &c.
'Trvevf/.a
Zi^/uLepov eav
Xeyei to
to
Kara
ti]v i]^epav
avTOv aKovarjTe, jurj (TKkrjpvvyjTe Ta9 KapSia9 vjulcov 009 ev tw irapaiTLKpaaixw KUTa Trjv ^/uepav
TOU
eireLpaaav
iraTepes
v/j-oov'
Tov ireipaafxov
SoKi/maala Kal
juou
ev Trj epij/ULw, ou
epya
irpo-
-^
eireipaaav 01 TraTepe?
elSov
vjulcov
ev
recrcrapaKOVTa
Tt]
'drrj
to.
eTtj.
epya
Sio
adoyOicra
eiira, aei
yevea
eKelvrj,
t?
Koi
TecraapoLKOVTa
Trj
irXavwvTai
KapSla^
7rpo(TU)')^0i<Ta
yevea TavTtj
Trj
Kai avTot
Ka]
elira-
'Aei TrXavoavTai
OOV9 ULOV
wimocra ev
t^ ^pyrj
ei9
^ov,
ei
ei(Te\evcrovTai
Ttjv
Td9 6Sov9
opyT] fxov'
KUTaTravcriv jxov.
Et
eiceXevcrovTai ei9
Ps. xciv. 8.
(pcovijs
Heb.
av[['Ei/
iii.
15.
tw
XeyecrOar'^ ^i^juepov,
Tov
Ta.9
aKOvcrt]T,
jULrj
(TKXripvvrjTe
eav Trj9
fxi]
(po)v>J9
avTOv
aKOvcrtjTe,
v-
KapSlas
vfxoov,
w? ev
tw
(TKXripvvrjTe
009
Td9 KapSla9
TrapaTTiKpacTjucS'
(218.)
Ps, xciv. 11.
oofj-ocra
ixwv
ev
Tw
nrapaTTiKpaa-iJ.w.
iv. 3.
Heb.
fJLOv,
'Q9
ei
ev Trj opyvj
|Ka0a)9
e"ipriKev'\
'Q9
oojULoaa
Ei
eia-eXev-
iravaiv
Heb.
of
ii.
12
EXPLANATORY REMARKS.
This
is
diriyrjffo/Mai
into acrayysXw.
Heb. Heb.
ii.
12, 13
7,
iii.
&c
Verbatim from the Seventy. This long passage is from the Greek
also.
The
iTdov
ru
431
TlQIi;
n")3Dl^
^
^ ^^^^ declare
'
_i_L
'
L
t't
niv brethren
- -.
And
T
I will
Be-
whom
To-day
voice,
in the
i^Nt.
:
provocation,
and
as in
"i2-|^4
HDD
ai^3
^Vh
D^
was
'^Q^^^
I grieved
-im
iD1p^*
PDTT ^yT-^^V
Dm
on
nn"?
and said, It is a people that do err in their heart, and they have not known my ways.
tion,
my
Ps. xcv. 7, 8.
rest.
Ps. xcv. 7, 8.
To-day
voice,
if
HDD
xcv. 11.
in the provocation.
DV3
Ps. xcv.
1 1
- D^i ^^<n
.
-...^-U..*
-^
..Ki-^
'
Unto whom
ter into
my
rest.
EXPLANATORY REMARKS.
B^ya
which renders the sentiment more emphatic than the Greek version, or the Hebrew, as they are at present divided. " Though they saw my works forty years." This is part of the same passage repeated. Heb. iii. 15 Heb. iv. 3. Verbatim from the Seventy.
/MOV,
432
(219.)
3.
Heb.
[[Eip;?/cej/
iv, 4.
Kal
avrrjv'
ctTTO
ev\6y>](rev 6 Oeos tV ^-
yap
ttov
koi ^ylacrev
KaTeiravaev 6 Geo? iv
rrj e^Sofxri airo
Kal
on
ev avrri KareTravcrev
iravTOOv
yoov avTOv.
u)v
(220.)
Heb.
au-
iv. 7.
[[KaOw?
(T>]Te,
jiir]
Trpoeiptjrai']^ ^ijfxe-
crKKrjpvvrjTe
Tas Kap-
Siag vjuwv.
7.
Heb.
V. 5.
Y/o?
I'O
Yios
Xa\7](Ta9 Trpos
ei
(TV,
avrov^
cn^fxepov
yeyevvtjKa
fJt-ov
e'yo)
yeyevvtjKa
(222.)
ere.
Ps. cix. 4.
Heb.
V. 6.
Sv
lepev9 1?
Tov
aioova,
Kara
JKaOcos Kal
2y
Ti]v
lepevg eig
rd^iv MeX^tcre^e/c.
Heb.
vi.
(223.)
Gen.
14.
A.eyoov,
KQT
ere,
ejUiavTOv wfiocra
>;
I'O Geo?
Xeyu)v'\
yrjcroo ere
oo/uLoaev
fxrjv
Ka&
eavTov,
\eyei
Kvpio9-
ja>V evXoycvv
Ef
evXoytiiv evXo-
evKoyrjCTUi
"TrXijOui/w
Kai
7rXt]0uvcou
TO
cnrepfxa crov.
vw
ere.
(224.;
Ps. cix. 4,
Heb.
vli.
17, 21.
tov
(tu
MeA^f-
tov aicova
KaTa
EXPLANATORY REMARKS.
Heb. Heb. Heb. Heb.
iv. 4.
iv. 7
This quotation
Do. Do.
V.
5
6
V.
433
3.
Gen.
Ttl^^l
ii.
3.
DVTIJ^
in
"
D^7'?^|
'i:r^p^1 ..r...
And God
-
>3''
^^n
")m
in^NbD-'73D
jjiiry"?
n^ribi^,
mtt'
^<^:l
made.
Ps. xcv. 7, 8.
Ps. xcv. 7, 8.
:
lyD^ri
ibpn
Dl;*
,
Di^"^
,
To-day
voice,
if
in the provocation;
ii.
7.
Ps.
nri>^
ii.
7.
"Tl^J^lb^
DVn
^:l^*
^jn
Thou
have
I
art
my
begotten thee.
Ps. ex. 4.
b)?
Ps. ex. 4.
obSyb
pD
,
" nr>i^
Thou
Melchizedek.
Gen. xxii.
nin'' ~ Di|iJ
16, 17.
'^2.
Gen.
'rTJ^n^J
By myself have
the
_^_..
_^.\-^..,.." _^_.-.
^
:
I
Lord
j^lggg
That
thee,
-:"
-^
^^^
and
m multiply-
^^")t"^^
Ps. ex.
4.
Dm*'
^b)
'
nS'n*'
''.'
ynt^J
'
^^^ ^^^^ ^ath sworn, and will not repent. Thou ar^ a priest for
ever after the order of Melchi-
'^rn^l'b:^
D'^iir'?
^rjD-nm
tplif-O^Q
zedek.
EXPLANATORY REMARKS.
Heb.
vi.
14.
This
(S^'i^^a
is
(Sou
alteration of to
Heb.
vii.
17, 21.
Seventy. 3
I
434
(225.)
Heb.
viii.
5.
"OjOa
TTOv
opei.
TOV SeSeiyfMevov
ev rip
"Opa yap
^(prjoriv^ ttoi-
TOV Sei-^9ivTa
(226.)
Jer. xxxviii. 31, &c.
(ptjcrl
tw
bpei.
Heb.
viii,
8, &c.
f[Ae'yer|
tw
o'Ikw
tw
o'ikm
^lovSa Sia-
OijKijv Kaivrjv,
oil
tov oIkov icrpayjX tov oIkov 'loJ^a StaOi^ou Kara rrjv SiaOij-
Toh iraTpaavrcov,
kyjv Kaivrjv,
avTociv,
jULOv
ev rjixepa eiriXajioTrj?
Kf}v
^v eTrou](Ta
Toh
Trarpacriv
fxevov
^(eipos
e/c
avTcov ev
fxov
t]tJ.epa
e7rtXa/3oyUeVou
e^ayayeiv avT0v9
vav ev
y>]9
At-
evefxei-
yeiv avTOvs
yrjs A.lyinrrov,
Ka\ eyu)
Kvpio^'
rp
rjixeXrjaa
avTcov,
rj
<pi](rl
juov,
Kayca
rjiJ-eXriaa
oTL avTt}
SiaQrjKt] juov,
^v Sia-
avTcov,
Ttj
rj
Xeyei Kvpio9.
[iiiov~^
oti av'^v
SiaOi^Kt]
SiaQrj-
Ta?
r]/uLepa<i
crojuiai
tw
o'ikm
^IcrparjX [xeTa
SiSov9
Scoa-co vofJLOV^
eis Trjv
To.^
pto<!,
Siavoiav avTwv,
avTcov
fjiai
/cat eirl
KapSias
/cat eiro-
SiSovs vo/uovs
jut-ov
ei9 Trjv
ypd^co
ei9
avrovs,
Oeov,
Sidvoiav avToov,
avToov
ecrofxai
/cat eirl
KapSla?
av/cat
avT0i9
Ka).
avTol
fxr]
toI ecrovTal ov
/ur]
fioi et?
Xaov.
SiSd^cocriv
yvwOi tov
eiSi'ja-ovcri
TroXiTtjv
Kupiov
jULe
OTi
iravTe^
eiS^crov-
yaXov
Tah
Ti.
dSiKiai9
/cat
tcov
Xov avTwv,
oti
tXeto?
eao/Jiai
/cat
djuapTioov avToov ov
juvfjcrOia
Tah
ixiijov
afxapTicov
avTwv,
EXPLANATORY REMARKS.
Heb. viii. 5. This is also from the Greek. The apostle adds 'Trdvra, and substitutes hiiyji^ra for hhiiyihivw. Heb. viii. 8, &c. This long citation is from the Seventy, with
435
which was
mount.
"inn T
IT
nni^ nhilD ~ ^
c"
'^
:
'
"^f^
''
'
shewed thee
in the
Behold, the days come, saith the Lord, that I will make a
T
:
venant that
made with
their
fathers in the
day that I took them by the hand to bring them out of the land of Egypt; which
my
nn:irr
nt^T
^3
covenant they
I
brake,
al-
though
iti;>h^
But
this
make with
't2^i
Dnn
Q-'Q'Tf
nni<
put
parts,
and write it in
be
and
will be their
shall
my
people.
And
they
shall teach
his
Know
all
the
Lord
for
they shall
least of
know
them unto
a^DpDb
^-^^^<
i;^!^
d^-id
Lord
iniquity,
their sin
and
I will
remember
no more.
EXPLANATORY REMARKS.
a few unimportant deviations, in which synonymous terms are substituted for those of the Septuagint, such as, xiyu for <pnei ;
auvnXigu
liri
rbv oTzov for diadrieofj^ai tuJ o/xy; dia6rjxr,v tToi^efa. for ditSi-
436
(227.)
Heb.
SiaOi^Kt]?,
[[Ae'yft)j/'|
ix.
20.
'I^oy
TO
atfjia
t^9
Touto to
^9
at/xa
t^9
SiaOijKris
eveTeiXaro
Heb.
x. 5, &c.
(Toojua
Se
oXoKavTOOfJia kuI
rjTr](Ta^'
irepi
a-
fxapTia? OVK
iSov rjKW.
t6t
eiirov,
v KecpaXiSi jSijSXlov
Tore
elirov
'ISov
tJKO)
Cev
yeypaTrrai irepl e/m-ov, too ttoiijcrai TO OeXrjfjLa aov 6 Oeos fxov rj^ovXrjQriv, Kai tov vo/hov crov
v fxecrb) T>]9 KapSia? /mov.
(229.)
Jer. xxxviii. 33, 34.
r]
Ke(paXlSi
/Si^Xiov
yiypairrai
6 0e-
irepi ejuov^
09,
tov
'Troirjcrai^
to
deXrifia <tov.
Heb.
x. 16, 17-
AvTt]
[[MeTa yap to
AvTrj
r]
eiptjKevai.^
Ta?
pios,
rjfxipa<s
Kelva9,
(prjcrt
kv-
AiSov9
etV Ti]v
KapSiag avTwv
Kat
liiri
ypa^co avTOvs,
avTwv ov
Ka\
eirl Tt]v
Toov dfJLapTLwv
eTi.
ypa^w
TlOV ov
fjivijcrOco
twv
dvo/ULiwv avTI.
IUt.Vt](r6}](T0IU(.ai
(230.)
Heb.
x. 30.
dvTaKvpio9
[[Oi'^ayUev ycip
tov elirovTa'^
yu) avTairo-
"Oti
Kpivei
'EjUot KS[Kt](ji9,
Suxrci),
J^pivei Kvpios
EXPLANATORY REMARKS.
fji^nv.
The Hebrew
is
clause,
which appears
rendered xayoj
be widely
diflferent, viz.
D2
^D/^Il,
which
'^//^sXTisa
avruv.
the Hebrew is translated, " and I was an husband unto them," but the correctness of this may be questioned. In the Arabic ". signifies, to despise or reject ; which translanguage,
''
The
of the Seventy
is
437
8.
Ex. xxiv.
8,
nn^n -D"T mn
:
DD^y
Ps. xl. 7, &c.
n)n'
r^iisn
T
-; -
"^
-:
and offering thou mine ears hast thou opened burnt offering and
Sacrifice
sin
...
:
IT T*
quired.
Then
in the
come
^i^^Sn
Tibht
'^JiiJ")
DW^lh
^^ **
written of
will,
me
I delight to
do thy
O my
God:
yea,
make with
the house
bi^""^^^
n^n
nNt
T
^ririj
n)n^^ - D^<:
my
law in
it
'
"
in their hearts
For
I will for-
remember
their sin
no more.
is;;
mn;
helongeth vengeance and recompense. For the Lord shall judge his people.
To me
EXPLANATORY REMARKS.
a mild form of expressing the same thing.
Others, as Cappellus,
is
quite gratuitous.
Heb. Heb.
ix. 20.
X. 5, &c.
afterwards.
It
is
de-
Heb. Heb.
See on Romans
alterations.
19.
438
(231.)
3, 4.
Heb.
/cat
X. 37, 38.
On
ep-^o/j.evo'S *]^ei,
ov
'O
viei.
py6ixevo9
6 Se
}]^i
fit] )(^povi(rf].
eav inrocTeiXijTat,
tj
SiKaio?
ovK evSoKei
yp-v^tj fxov
e/c
ev av-
Tecio?
Tu>' 6 Se S'lKaios
x/<7Te<w9 fxov
aVTM.
Heb.
xi.
(232.)
Gen.
xlvii. 31.
21.
Kai
eiri
TrpotreKvvrjtjev
Ttjs
'IcrpaijX
Kai
pov
7rpo(TKvvr]<rv eiri
to aK-
TO QKpov
Prov.
fxr]
pa/BSov avTOv.
Tri<s
pd^Sov avrov.
Heb.
xii. 5, 6.
(233.)
iii.
11, 12.
Y/e
Kvplov,
oXiyoopei 'TraiSeias
fjLijSe
ckXvov
ov
vtt
avTov
eXey^^^ojueuo?.
yap ayaira
luaaTiyol Se
Kvpio9
eXey^ei,
iiaXeyeTar^ Y/e /xou, fxi} lAc oXiywpei 7raiSeia9 Kvplov, f/.t]S ckXvov vtt avTOv eXey^fOjuevos. ov yap ayaira Kvpio<s iraiSevei,
/maa-riyoi
Se iravTa vlov
ov irapaSe-^cTai.
Ex. xix. 12, 13.
(234.)
Heb.
xii.
20.
[[To SiacrreXXofxevov^
Oijpiov
KaV
Olyrj
XiOois Xido^oXrjQrjo-erai,
t]
/3o-
(BoXijOt'ia-erai.
eav
re
avOpcoTrog,
ov
^^a-erai'
(235.)
Deut.
ix. 19.
Heb.
Sid rov
xii.
21.
Kat eK(po^o9
eifxi
Ka\ evrpofios.
EXPLANATORY REMARKS.
Heb.
X. 37, 38.
It is
This
from the
Hebrew.
The
have
two
clauses,
and put
to
Hebrew and
the
Greek
439
ii.
3, 4.
Hab.
ii.
3, 4.
"
X2 "
"'3
Because
it
it
will surely
12
1^3^
.
ny^^-iV
-.^
^.v^^-.
rVB^l
--,^
?/;A?c^ is lifted
in
^y
Gen.
xlvii.
31.
And
T
Israel
bowed himself
Prov.
iii.
11, 12,
Prov.
iii,
11, 12,
My son,
weary of
neither be
correction.
For
cor-
whom
in
the
Lord loveth he
whom
he delighteth.
Ex.
xix. 12, 13.
Ex. xix.
IT
12, 13.
"
shall
VT-
r..
be surely put to death. shall not an hand touch it, but he shall surely be stoned or shot through whether it he beast or man, it shall not live.
There
Deut.
^3
'\^^,
:
ix. 19.
eis^n
'
- T
^jdd ^rny^ T
nin;
?i2ip
For I was afraid of the anger and hot displeasure wherewith the Lord was wroth.
EXPLANATORY REMARKS.
Heb.
Heb.
tion.
xi.
21
This
is
The Hebrew
altera-
not
r\^'!2.
According
is
to the
The
xii.
apostle puts
Heb.
Greek.
20.
The
xii.
Heb,
This accords neither with the Hebrew nor the given a very abridged form. 21. This does not follow the Hebrew or
sense
in
citation
the Greek.
It is
440
(236.)
6.
Heb.
creicrw
xii.
26.
rov
[[Ae-Ycoi^J
cretaoo
"Kti aVa^,
'ytjv,
iyu)
ovpavov
ov /jlovov Tt]V
aXXa
(237.)
Deut. xxxi. 8
avt](Tei
<re,
(Josh.
i.
5.) ere
{xrj
Heb.
xiii. 5.
OvK
ovSe
iJ.fj
[[Ai;to? 'yap
eiprjKev^
fxri
Ov
iytcaTaXiTryj'
avw TaXlTTW
<re
Otis'
ov
ae eyKa-
(238.)
Ps. cxvii. 6.
efxol ^oij6o9,
Heb.
Ka\ ov
fxoi
xiii, 6.
KvjOto?
cpo^rjOtja-o/uLai
tI
iroirjcrei
rl
Troiijaei
ixoi
avdpooTTO?.
C239.)
av9pco7ro9
James
7rXt]<Tiov
^
ii.
8.
Kai
aov
0)9
rov
A.'yaTrrjcrei^
tov
TrXria-lov
aov
(reavrov.
top
(xeavTov.
(240.)
Ov
crei9.
Ov
6.
James
(povev-
ii.
11.
J'O 'yap
yevcrrj^^
vev(rr]S.
etTTftjj/]]
M>7
/xoi-
^el-jrev fcai'l
M^
(po~
(241.)
Gen. xv.
James
^^KTrXtjpcoOr]
ii.
23.
<ypa(f)r]
rj
Kat
eirla-Teva-ev'
rj
Xe-
yovcra'^
/Spaa/n.
^ETricrrevcrev
Se
'A-
Kaiocrvvt]v.
tw
avTM eh
(242.)
SiKaio<Tvvt}v.
James
iv. 5.
JJpoi
Heb. Heb.
xii.
xiii.
26.
variation.
Hebrew than
is
the Greek.
The
somewhat
remarkable
if ever,
in this place,
employs the original. Even when the Septuagint deIt may parts from the Hebrew, the inspired writer follows it. letter in in whole citation the single be a there if doubted he which the original is closely cited in preference to the Greek.
441
G.
Hag.
ii;;
ii.
6.
N^rr
royp
nm
Yet once,
it is
little
while,
Joshua
i.
5.
Josh.
i.
I will
not
sake thee.
Ps. cxviii. G.
Ps. cxviii. 6.
The Lord
will not fear
:
is
on
my
side
unto
Lev. xix. 18.
me ?
Lev. xix.
18.
^^?^
jnnnNi
Thou
shalt
bour as thyself.
Ex. XX.
13, 14.
Ex. XX.
13.
Thou
shalt not
Thou
commit adultery.
Gen. XV.
T V
6.
Gen. XV.
6.
And he
;
;
believed in the
it
'
v;
and he counted
righteousness.
to
:npiii
Heb. xiii. 6. Exactly according to the Seventy. James ii. 8. Do. James ii. 11. From the Hebrew rather than the Greek. James ii. 23 Exactly from the Seventy. James iv. 5 Many attempts have been made to identify
EXPLANATORY REMARKS.
this
quotation with
its
original in the
Old Testam.ent.
It
has been
25,
vi. 5, 11, with Numbers xi. 29, Ezekiel Proverbs xxi. 10, Canticles viii. 6, and Ecclesiastes
3 K
442
(243.)
OI.B
34.
Kiyp/o?
VTrepijCpdvoi?
avri-
[[Ae'-yet*!
'O
Oeo? uTrepijCparaTreivoi?
poi9
avTiracrcreTai,
Se
Lev.
xi.
SiSo)(Tiii
yapiv.
1
(244.)
44.
Pet.
i,
16.
'
Kai
ei/JLi
ayioi
ecrea-Oe,
on
ayio?
^TeypaTrrar^ Ayioi
Oe, oTi
e'yci)
ea-ecr.
iyo)
Kiipio<;
6 Oeo?
vfxwi/.
ayio?.
EXPLANATORY REMARKS,
iv. 4, all
which have
v.
little
or
no similarity
to
is
it.
Others think,
that Gal.
17, 21
is
improbable.
vi.
Wetand
Wisdom
as
11, 23,
other passages
and that
TvsZfia is the
same
trop/a,
making the
is desirable.
The
intro-
Semler
and others think, that James quotes some apocryphal book. is by no means easy.
The
We
examine the expositions of Semler, Heinsius, Pott, and others, but simply state that one which appears to be most accordant with the connexion, and agreeable to the usus loquendi. The apostle is speaking of lust as the cause of wars and murder, and addresses, in the fourth verse, spiritual adulterers and adulteresses, telling
exhibit,
is
opposed
them, that such a fondness for the world as they to the will of God. In the fifth verse, he adds,
" or think you that the Scripture saith in vain, the spirit which By (p&6vog is here meant covetousdwells in us lusts to envy ?"
ness,
an
producing
envy towards
The
but giveth from the Scripture remonstrating grace to in vain against covetousness, pride, and envy, without presenting any effectual means for their eradication, it contains a direct promise, in the believing reception of which, will be found grace
resisteth the proud,
God
far
So
God
opposes
the ambitious and haughty, he imparts grace to such as have no confidence in themselves, but place their whole happiness in God,
resisteth the proud, but giveth grace to the
fore, says the sacred writer,
without adulterously admitting any rival into their hearts " God humble." If, there:
desires,
443
34.
Pi'ov.
iii.
34.
Nin
D"'li'?b "
D5^
:]n-in> d^W")
Lev. xi. 44.
the lowly.
Lev.
xi.
44.
^^
"
am
holy.
EXPLANATORY REMARKS.
you grace and strength
in question are to resist
them.
If
it
The
nothing but a paraphrastic application of the tenth commandment. The prohibition against covetousness evidently presupposes its existence. The only plausible objection urged
against this interpretation
the
is,
New Testament
;
man and that if it word should have been -^v^-^ or xa^h'ta. But rrnZ^M signifies disposition, feeling, temper of mind, which disposition may have a bad tendency. Comp. Robinson's Lex. s. v. 2 b. (7.) We prefer the division on which the above interpretation is founded to that adopted by Wetstein, Griesbach, and others, who read, " Do ye think that the Scripture speaketh in vain ? Doth
sities in
seldom or ever used in and propen<ienoted the human spirit, the proper
that
Tviv/ji.a is
with
y^a(pr\ X$ysi,
envy, &c.
The verb
B'Tri-rodiu
when
followed by ^65 with the accusative of a person or object, the direction of the desire toivards the particular person or object
specified.
" The
is
construction
^uyji
fiov Tgog
The same spirit lusteth, or tends to envy." found in the Septuagint (Psalm xli. 2), l-xmokT n " the tendency of my soul's vehement deff2 6 dioi,
invidiose,
sire is
towards thee."
o^ynv adverbially,
p.
372, as
if
James
1
iv. 6.
Peter
i.
16.
This from the Seventy, with the single Abridged from the Greek.
is
&i6g.
444
(245.)
&c.
Pet.
i.
24, 25.
cra
So^a avT>]9 w?
i^cTrecrev'
fxei^ei
avdo'S "Xpp-
)(opTOV.
/cat
^^^opros,
to
TO avOos
e^eTrecre,
^julwu
to
^e
etV
av0o9
Kvplov
to
Se
prj/na
ixevei
19
tov
aloova.
(246.)
Is. xxviii.
16.
Pet.
rj
ii.
6.
'I^oy
e'yo)
eju^dWco
els
ra
JllejOte^ei
Tc6t]juii
ypa<pri'^
^ISou
v Siwt'
Xidov aKpoyw/cat
cKXeKTOv,
fiop, 19
aKpoyooviaiov,
evTi-
Ta
uutm
ov
/u.t]
KaTCii-
6 7ri(TTevcov ou
(247.)
Karaicr'^^yvOrj.
Pet.
ii.
7.
A.160U ov aTreSoKijuacrav
oiKoSo/uLovvres,
A1O09 ov
dTreSoKifxacrav 01
ovtos iyev^Ot]
oiKoSofj.ovvTe9,
OVT09
iyevijdij
19 KecpaXrjv yoovia?.
19 Ke(paX>]v ycovias.
(248.)
1 /xel?
Ex. xix.
6.
'Yjixi9
TV/ut.a,
Se
Pet.
ii.
9.
^acrlXeiov iepd-
Xeiov lepdrevjua
yiov.
(249.)
Kal
eOvos a-
eOvos dyiov.
Is. liii. 9.
Pet.
ii.
22.
eirolrjcrev^
ooXov
ef
Tw
(TTOjuaTi avrov.
(250.)
Is. liii. 5.
Pet.
ii.
24.
Tw
(251.)
fjLwXocnn
avTOv
rjixels
Id-
05 TW
6r]T.
1
fJLCoXdOTTl
aVTOV id-
Pet.
iii.
10.
l^corjv
T/p
^(at)v,
'O ydp
OeXcov
dyairav
Trav/ca/cou
dyaTTWu
;
fjixipas iSetv d-
dya6d9
yaOds
from the Greek, though the words This 42. See Matt. are not the same as those of that According the Seventy. Peter
1
Peter
i.
24, 25.
6.
little alteration.
Peter
ii.
also
version.
xxi.
ii.
7.
to
445
&c.
Is. xl. 6,
&c.
72: Dlp^
-l^lin
t:^T
"
niwn
nn-i!i
:
r:i3
...,,-iLj.
v>v
All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth but the word of our God shall
:
D7ii77
-Tl'lp"'
r]2B
^i':'
IH^
^^n"'
r?2J^Dn
foundation
shall not
he that believeth
haste.
make
The
refused
:
m3
I^^^^V
of the corner.
Ex.
xix. 6.
Ex. xix.
6.
And
nation.
Is. liii. 9.
ye shall be unto
me
kingdom
Is. liii. 9.
CT
T T
:V53L
Is. liii. 5.
any
deceit in
his
mouth.
Is. liii. 5.
With
Ps. xxxiv. 13, &c.
his stripes
we
are healed.
What man
life,
is
he that desireth
atid loveth
see
many
?
days, that
he
may
good
Keep thy
Peter
ii.
ii. ii.
1 1
1
Peter
Peter
22 24
From
Do.
EXPLANATORY REMARKS.
the Seventy, with a slight change.
Peter
iii.
10.
446
Tov
fxi]
XaXrjcrai
SoXov
kk\i-
Kal TToitjararco
ayaOov,
^t}Tt]-
yaOoVy
eirl
X/]Ti]crov
eipijvriv,
kul
(xaTW
r>'jv,
ipt]V}]v
on
6(p0aXiuiol
Kvpiov
eirl
et?
wra avrov
ei?
SiKaiovg,
Serjaiv
Kal
cora
avToO
Sifjcriv
avTwv
irpocrwKOv oe kv-
plov
eir]
TTOiovvTU^ kukq.
Is. viii.
plov
(252.)
12, 13.
fj.)j
Pet.
iii.
14, 13.
Tov
^e cpojSov
lUitjSe
avTwv
fJii]
(po-
Tapa-^QTjre.
l3t]6iJT,
Tapa-)(6r]Te,
kv.
(233.)
Prov. X. 12.
Pet.
iv. 8.
T'^'^^'^
^Ajydirri
KaXvTTTei
TrXtjOos dfiapTioov.
2 Pet.
[[2(;/>i/3e/3;;/cei^
ii.
22.
avToh to
'lSlov
Ttj?
dX>]9ov9 Trapoi/uiia^'^
kvwv eine^epajxa,
KvXicriua
(TTpe^a<;
Kal
5)?
eirl
to
XovaaiuLevrj
i9
^op/Sopou.
(253.)
Ps.
ii.
9.
Rev.
ii.
27.
[[Kai'l
JJoifiavei avT0v9 ev
Kepa/uew^
arvv-
pd^Sco
criSrjpa,
w?
avTov9.
Kepap-iKo. crvvTpilSeTai.
EXPLANATORY REMARKS.
1 1
Peter
Peter
iii.
14, 15.
8.
iv.
than the
Greek.
NEW.
447
lllirj
^''riStl'l
^''
2^1i2
^
'^y\]Db
'
"
'
3ilD-nii'yT
^2y_
:
Vy2 l^V
CiSbu;
in^np
t\^2,
tongue from evil, and thy lips from speaking guile. Depart f.^m evil, and do good; seek
peace, and pursue
it.
inDll")
The
eyes
"'"'^l^l
^P^^
nin^ ^2D
^
'"
J
~r.
:
Vl
''W'^2
DJIPIi:?
^
The
them
Is. viii.
face of the
Lord
against
that do evil.
12, 13.
13.
nS
isni?^ ;
J-|^^^
fear,
nor
ni^^2!i
nin^ ~ JlhJ
^ii'^iyn
afraid.
IW^ipn Sr^
Prov. X. 12.
:
hosts himself.
Prov. ~
x. 12.
T^nnt^ r^D^_r\
nytB
b^
b)))
Love covereth
all sins.
Prov, xxvi.
11.
bv
y^ ^^33
A^ ^ ^og returneth
mit
;
to his vo-
folly.
Ps.
''b'23
ii.
9.
Ps.
ii.
9.
b'^12
ID3',^21
'"
nynn
'
Thou
.
shalt break
;
"
a rod of iron
Dii3^/^
"^^V
them
vessel.
in
EXPLANATORY REMARKS.
2 Peter
ii.
22.
This
Hebrew nor
the
Seventy, but gives the sense. Rev. ii. 27. From the Seventy, with a slight variation.
448
(a.)
IN
THE NEW.
We
shall
now
is
Are we able
is it
or
to be attributed to the
mere caprice
or a de-
Did
their
own
taste simply,
lead to the
merous formulas ? In order to prepare the way for an answer to such questions, we must attend to the actual usage of such prefatory terms. A comprehensive survey of them may perhaps lead to some general
conclusion.
1st,
It is to
name
of the writer
specified,
is,
seldom
reason of this
New
Testa-
chiefly
MSS.
mistake a citation, or
the Old Testament.
to assign
it its
Their general acquaintance with Scripture removed or lessened the inconvenience of indefinite reference. In the few cases where the section is marked, some principal word is selected, and applied to designate the entire paragraph. Examples occur in Mark xii. 26 and Romans xi. 2. The Rabbins followed a similar practice.
2dlj/,
it is
From
impossible to predict, as
racy with which the words of the Old Testament will be stated.
same quotations, same words, in different books, as in Mark xv. 28 Luke xxii. 37 a circumstance sufficient to overthrow the notions of those who believe them to be infallible indices of the modes in which quotations are made. " Videndum est prius quS allegandi
find different formulas prefixed to the very
We
in the
formula utantur apostoli, ex qua statim dignoscere licet, quare sequentia verba hoc, et non alio modo allegaverint, atque ad veterem Scripturam Hebrseam plus minusve attenderint sic alium
;
sensum involvit
ilia
alium
Tsy^wTrrai,
INTRODUCTORY FORMULAS,
&C.'"*
449
Even
to
pelled
synonymously.
^dly. The similarity between the formulas most frequently employed by the Rabbins and those of the New Testament,
cannot
fail
who
investigate the
present subject.
But
was only to shew, that if blame be attached to the New Testament writers for their methods of quotation, it must equally belong to the Talmudical doctors. Desiring to refute the cavils of the Jews against Christianity, he has produced a book which exhibits the argumentum ad hominem, rather than
a philosophical investigation of the subject.
that the inspired
in
It
may
be true,
The
blance between both will be best seen from the following parallel
New
/caOo)?
Testament.
o'vto)
Rabbinical.
ye3''n51,
yiypaTTTai,
ecrrJ,
STlSn, ST^^I^.
ypaTrrai,
ypa/ULfxevou
yeypairrai, ye-
kqtu to
to
"IDNJC'*.
yeypaixfxivov.
KaOci}?
e'lptjrat,
kcitu
eipi]~
|
>)
^^^^,^.
,^^^,^^^ '^^
or
\eyei
Ti
rj
ypa<p>], elire
rj
ypacp}'].
;
^^r^'D^
IDK,
KHp
"1DK.
Tt
;
ovp^
ttw?
!
-j,;^^-,
ovk
ecTTi
ye- f
^^^ * ^^
^lo \eyei.
sin^n
r//
i>S;r
nSjJD.
or
StOTe 7rept)(i ev
ypacpyj.
1J7"*''DD
i^^pO,
DTl^fl.
* Siireuluisius, Praef.
ad
BifiXo; Ki/.raX}.ayy,!.
3 L
450
NEW
New
^Xeirere to
TTcos
Testament.
eiprjfxevou.
;
Rabbinical.
avayivuxTKei?
rj
TrpoiSou(ra Se
ypaip/j.
ku).
Din^n rtKn
iraXtv,
riD, &c.
KOI
TrdXiv
irdXiv
Xeyei,
sin^r STI5,
s*n5i
Ksn st^^
yeypairrai,
Kai
ev
"nj;i "ID1K, &c.
Xeyei.
ev
tw
n"i"\n -i3-i,
or
nn^na nins.
6 vofios eXeyev.
mDN
eiTrev.
minn.
"in -iDK p.
or to
TrXtjpwOj]
})
ypacp)],
prjOev Sia
e7rX>]pu)6i]
)j
rod
7rpo(p}]TOV.
ypa(pr].
any unprejudiced reader to observe the coNew Testament and Rabbinical formulas just given,* without believing that the one class was influenced and modified by the other. When we recollect that the writers were Jews, and that their modes of conception and speech were
It is impossible for
essentially Jewish,
we
work
minds
in
;
nor did it eradicate the habits of thought which country and circumstances combined to produce. It preserved them from but it did not error, and turned their ideas into new channels alter the essential character of their intellectual temperament. Even after they became the followers of Christ, many of their former peculiarities still adhered to them. Having been enlightened by the Holy Spirit to record the history and doctrine of
;
in
We
believe,
employed by the
New
Testament
Many
60-69.
INTRODUCTORY FORMULAS.
451
Rabbins used in their citations, except where the latter gave an erroneous interpretation of the Old Testament different from that which the Holy
Athly,
Spirit intended.
In surveying the introductory formulas, the following characteristic peculiarities are observable in each book:
Matthew has
l.
the formula,
11.
23
15.
T.
his
form
xiii.
is
abbreviated in
ii.
17;
iii.
3;
iv.
14,
35
it
xxi. 4
xxvi.
56
xxvii. 9.
;
yiyom
tion,
"va, z. r. X.
(i.
22
xxi. 4
xxvi. 56),
worthy of attenTestament.
In
as
New
we
find ysy^ccxrai, or a
employed by
St.
Matthew.
is
ys/ga-ra/, wg ysygaTrra/, or
some
parallel expression.
Luke
ysy^ocTtrai,
rjv
ysy^a/^/Msvov,
or y^dpM
is yiy^afji./iivov,
-/.adojg
hn
ysy-
alike.
In the
epistle to the
Romans, xadug
much
are in
may
be regarded as
it
The
The two letters to the Corinthians have, as their usual forThere are but three inmula, xaSug ysy^aTTai, ysy^airrai, &c. stances in which the verb y^afw is not employed, viz, 2 Cor.
vi.
2 ; vi. 16 ; vi. 17, 18. In the epistle to the Galatians, ysy^aTrrai yag
is
the ordinary
prefix.
epistle to the
citations,
two of
has a preface.
letter to the
Old Testament.
ii^yiKi,
ipi^ei.
The
T^apw
never used.
The manner
of cita-
tion here,
is
452
James has only five quotations, three of which by the verb Xsyw, another by 6 s/Vwv. From this he departs Peter's manner is to have no formula. only in three instances, in one of which he has ysy^a-irrai, in
are introduced
The
another, m^isx^i
n y^a(pn.
rfi
y^affi or rather, as
Lachmann
reads,
vi^ii-x}'
5thly,
We
The
are
now prepared
great diversity.
5 ()
whom
the gospels
may
particular formula. This will appear from a comparison of the same passage, as cited from the Old Testament in various places, and introduced by different formulas. Thus Matthew xxii. 43 Mark xii. 36 Luke xx. 42, 43. As the first wrote to Jewish rather than Gentile converts, he simply mentions the Old Tesment writer, presuming that his readers were familiar with the inspired records of their own nation. Mark, having Gentile or
; ;
Roman
of Jews,
more
explicit
"
for
David himself
said
by the Holy
he addressed might not have admitted David's authority, from ignorance of the divine source whence his inspirations came. Luke, again, is more minute, because he deGhost."
All
whom
who were
there-
He
specifies,
fore,
not only the writer, but the book; " and David himself
of Psalms."
The same truth is verified and confirmed by Matthew xxii. 24 Mark xii. 19; Luke xx. 28. The phraseology of Matthew
;
in the
formula MwucJje
sJtsi/,
was perfectly
intelligible to the
Jews;
whereas that of
ceptions.
while
The former frequently refers to what " Moses said,"* Luke speaks more of what is " written," or what is " written in the book."t Compare also Matthew iii. 3 Mark 2, 3 Luke iii. 4, &c. Thus the attainments of the persons, to whom in the first in;
i.
New
Testament were
directed, in-
INTRODIICTOKY FORMULAS.
453
When
who were
He-
Hebrew
brew Christians, the formula " God says," or " says by the prophet," or "it is said," was generally adopted; while to heathen converts, another introduction was better suited, and was therefore applied, viz. "it is written." Had the instances in which these phrases are appended to cited passages been intermingled ; had they been nearly equal in number in the same epistle, or in writings addressed to churches composed of individuals similarly educated, we might have hesitated to insist on such a distinction
;
is
we
are justified
marked a change.
Nor
is it
Old Testament possessed by the communities or individuals to whom separate portions of the New Testament were sent. Hebrew Christians were reminded of the authority attaching to the words cited, by the expression " God says," or "speaks so and so;" while heathen converts were referred to certain written documents where they might find the passages adduced. They were taught
the degree of acquaintance with the
to believe in the existence of inspired records once given to the
chosen people of God, and were naturally prompted to peruse them. It must indeed be admitted, that there are exceptions to this
general rule
;
its
truth.
Those who
universality,
may
;
endea-
but our
nymously,
ii.
example, in
Romans
iv. 3,
23.
The
to
epistle to the
it was addressed were Hebrews, and accustomed to the use of the term said prefixed to a quotation just as Matthew, who wrote chiefly but not solely for Jewish converts, has ordinarily said or spoke for the same reason. The epistle of James also, addressed to the twelve tribes scattered abroad, has saith. On the other hand, the epistles to the Romans, Galatians, and Corinthians, are characterised by the prefix, it is writ;
They
whom
ten.
The
Rome,
Galatia,
454
right to
y^dfoi.
The
epistle to the
Ephesians
may
appear to some to militate against the idea that the apostle Paul generally employed the verb Xi/w in writing to the Jews.
But the main circumstance is, that the individuals addressed were acquainted with the Old Testament, rather than the mere fact of their being- Jews by birth. If they were instructed hi the Jewish Scriptures, it was sufficient to refer to God as saying such and such things, or to the Scripture {i. e. the author of itj as speaking after a certain manner.* 5 (Z) Another cause by which the form of these prefatory phrases was influenced, is to be sought in the purposes for which citations were introduced. We have seen, that the educational
circumstances of those to
whom
New
Testament were primarily addressed, produced a diversity in formulas. But we should not forget at the same time, the design with which different passages from the Old Testament were adduced. If a writer meant to shew the fulfilment of a prophecy, we expect some such preface as, /Va TXrj^udp rh ^yjdh %. r. X., rors s'TrXTj^w^ri TO '^rjdh, oTwg TXriooidfi x. r. X. These and similar phrases, of which the verb vXri^dM is the essential element, are chiefly found in Matthew's gospel. If a New Testament writer intended to derive support from the Jewish Scriptures in favour of some position or argument advanced, he would obviously employ a difi'erent formula from that which has just been mentioned. He would use y^dpoj, J-ttov, Xsyoj, with certain accompanying terms. He would probably prefer,
unless other circumstances interposed to prevent
or
-/.aUic,
it,
wg yiy^avrai,
IsTi ysy^an.ij.ivov,
quoted in
which are usually prefixed to passages the precise words of the original, or but slightly altered.
Saviour as recorded by St. Mat-
Thus
* "
Paul has one mode of citing the Old Testament to the Hebrews, and another to the churehes of which the Gentiles were members in the former case he agrees with St. Matthew, in the latter with St. Mark and St. Luke. And in this respect, there is so much uniformity of the apostle and two evangelists, that we may justly conclude, it was not accidental, but designed by him and them, for the same purpose of suiting their style to the small measure of Scriptural knowledge which they might well suppose many of tlieir readers to possess. By which means the unlearned or new-converted Gentiles were instructed, that what was offered to them as
St.
;
' which came in old time,' was to be found in the books of ScripJudaizcrs crept in and perplexed them with doctrines of an oral or traditionary law, were furnislicd with this reply to such teachers when the apostles
tlie
Word
;
of
God
ture
and,
if
and evangelists, who have been our more immediate guides, propose to us any part of the Mosaic economy, they allege only what is n-rltien, and what they carefully inform us to be so." Towiison on the Gospels, i)p. 98, 99.
455
Old Testament, introduced into the dialogue between the Lord and Satan, are prefaced by ysy^a.-xrai.
An
introduction
is
a second time.
So Hebrews
15.
It is also
absent'when a
number
10-18.
Romans
iii.
(b.) We have now to consider the degree of accuracy with which quotations adhere to their originals. This topic has afforded a fertile argument to the Jews who attempt to magnify the disagreement between citations and the Old Testament originals, with the view of invalidating the authority
of the
New
Testament.
They have
by perverting them Nothing has afforded more scope to their hostility against Christianity. This is the great bulwark from which they have discharged their arrows in imagined security
from their original meaning.
Accordingly,
many
New
Testament, have undertaken to refute their objections by shewing, that quotations are always made correctly, that neither has the meaning of the Old Testament been perverted, npr its
Infidels too have joined with the Jews, opposing Christianity on the same ground. Contented to borrow their weapons, they have endeavoured to disparage the New
were fabulous, or at least contradictory which it is a fuller and more perfect development. Learning and ingenuity have not been wanting to shake the foundations of our most holy faith by the variations of the New Testament from the Old. But there is abundant reason
it
Testament, as though
to that dispensation of
exaggerated.
they have been studied in the light of prejudice for polemic purposes. Viewed through the medium of strong prepossessions, they have
not been seen aright.
Several circumstances should be taken into account by such as propose to investigate the measure of agreement existing between quotations and their originals.
b (1.)
Instead
of
being
impartially considered,
The
texts of the
We know
come
456
down
MSS.
of
it
differ
among
themselves.
The
and Vatican, are frequently important. In the days of the early some readings existed which cannot be discovered now. This fact is apparent from the writings of Justin Martyr, in which many citations from it occur.* It is therefore a duty to consult
fathers,
different
MSS.
we may be
work.
in a
New
Testament with
;
this ancient
if
It is not
and,
that the
and its original source, to conclude hastily, Testament writer has erred. And should all the codices of the Septuagint hitherto collated fail to exhibit the same words as an inspired apostle, or the like sense in other phraseology, we should be slow to infer that the fault lies with the latter. His copy of the Alexandrine version may, for aught we know, have coincided with the form of a quotation as it is given. We are happy to refer here to the edition begun by Holmes, and completed by Parsons, with its important text and copious materials, as
between the
New
It
shews,
some quotations
has not
suffei-ed so
Hebrew text, with this limitation, many changes as that of the Seventy.
Here
also different codices
Besides,
we
passage
itself in
New Testament.
It is
should be examined.
texts of the
same passage. The collections of various readings by Wetstein, Griesbach, Matthsei, and Scholz, are in this respect of great service. When, therefore, a quotation is compared with its original source, whether the Seventy or the Hebrew, the text of the former, no less than those of the latter, cannot be neglected by the true interpreter. And if an irreconcilable difference between a citation and its original be found to exist if no verbal or substantial agreement between them be discovered, might it not be well to remember, that we do not possess all the MSS. of the New Testament, Septuagint, and Hebrew ? Might it not be well patiently to wait, and to pray for farther illumination ?
* The reader is referred on this topic to an able note (E) by Mr. Norton, in his " Evidences of the Genuineness of the Gospels." Vol. i. pp. 207-232, 8vo, Boston, 1837.
457
10
Mark
i.
The
present
different
from what
it
is
And
shall
common form
and before
of
it is
indubitably correct.
How
we then
my
face
in the
Hebrew and
was once
?
Is
it
not probable,
that
''iD?
(so-o
Tgoo-W'Toi; /xou
in the Seventy,
crcocwTO!;
We
In
think
the Baptist.
Maway
my
name," as it is written in Exodus xxiii. 21. In the New Testament, Jehovah, speaking to the Messiah, declares, he " shall prepare the way before thee." Thus the two expressions are not inconsistent. They amount in meaning to the same thing.
Hebrew
has been considered corrupt. Isaiah Ixiv. 4, quoted in 1 Cor. ii. 9. " For since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen, O God,
beside thee,
for
him
him."
" Eye hath not seen, nor ear heard, neither have entered into God hath prepared for them
(1 Cor. ii. 9.) of the apostle in this place agree neither with the nor the Septuagint, nor any ancient version at present It is difficult to make sense of the Hebrew, as it stands
;
The words
Hebrew
known.
but in the
New
is
nor
God
beside thee,
who
458
In a note
says,
" The
citation
is
from the Hebrew text and the version of the Seventy, that it seems very difficult, if not impossible, to reconcile them by any literal emendation, without going' beyond the bounds of temperate criticism.
One
clause,
'
neither hath
is
it
a phrase purely
Hebrew,
'
and should seem to belong to the prophet) is wholly left out nor and another is repeated without force or propriety, viz. perceived by the ear,"* after, never have heard ;' and the sense and expression of the apostle is far preferable to that of the Hebrew text. Under these difficulties, I am at a loss what to do
'
Hebrew
Seventy
;
in this
of which
New
;
lie
or to look
made from Isaiah, two apocryphal books entitled the Ascension of Isaiah and the Apocalypse of Elias, in both of which this passage was found ; and the apostle is by some supposed in other As the first ot places to have quoted such apocryphal writings. these conclusions will perhaps not easily be admitted liy many, so I must fairly warn my readers, that the second is treated by Jerome as little better than heresy."* For the elucidation of this passage, we observe, that the apostle has made a transposition of words. nn^^T"?^'? ]'>V, which stand
Paul's quotation as not
or other of the
in the
in their
corresponding Greek
* In ancient times, Origen, Theodoret, the Greek chronicler SynceUus, and Zacharias bishop of Chrysopolis, tliought that the passage was talten from an apocryphal
The Ascensimi of Isaiah has been published in the Ethiopia lanwriting of Elias. guage, with a Latin and English translation by Dr. Laurence (Oxford, 1819, 8vo.) The part of this apocryphal writing, supposed to be referred to by the apostle,' is in
chapter
viii.
human must
That
which thou
Lord," &c.
the apostle.
shalt be, thou shalt behold, for thou shalt participate in the lot of the
It
may be questioned ^^ hetlier the work existed so early as the time of Dr. Laurence, after an examination of its antiquity, both from internal
it
was written
after
June
9th, A. d. 68,
and
before the close of a. d. 69 (see page 158), whereas, according to De Wette, the Schott first epistle to the Corinthians was written late in the year 58, or in 69.
and Schrader refer it to a. d. 56. Besides, the passage in Isaiah was in common among the Rabbins to denote the happiness of the pious (Sanhedrin, fol. 99, col. 1-. Shabbath, fol. 63, col. J. Midr. Esther, fol. 102, col. 2;) and it is therefore most natural to consider the words of the apostle as a free quotation from it.
use
CONI'OKiMlTY
WITH
Tllli
OIUGINALS.
viz.
459
ou/t
o^t)aA,ao9
sJdiv.
For
cuz,
J"^'?
'^iyp,
literal.
would have
ovy. dvijSri
been more
-/.ai
Hebrew, but was probably inserted for greater emphasis. On the contrary, for the Hebrew In Hebrew, "^rh^^ beside thee, there is nothing in the Greek.
has nothing corresponding to
in
the person
is
we
read 'iVnBnp'?
hint,
e.
In the Greek, there is no sudden that icaiteth for Him. change of person, but the general sense is given, oVa riroiiJ.a<siv o Waiting for Jehovah implies or leads to i)io; TO/; dya-Mijiv o/jtIjv. lovimj Him, and the Hebrew TWV, to do, signifies also to pre-
pare or arrange.
By
this
we find that the sense is substantially the same, though in the Greek it is much more obvious. There is no ground for supposing neither is there manuscript evidence the Hebrew to be corrupt
;
for
such an opinion.
The
Zechariah
Instead of
xii.
e/'s
10,
h, the
Hebrew here
reads vhi
but we have
alis
Hebrew
text
There
Ti'T}'',
is
one word
in the
is
supposed to have
viz.
According
to
This consome, jecture is utterly groundless. The present Hebrew word bears the same sense as the one into which it has been rendered. Priti'"'!!'',
was once
from
tt'ill,
to be ashamed.
dation.
The meaning
of the passage
is,
in
In
mind."
The
sense of both
words
is
Psalm xix. 4, and Romans x. 18. For DJi2) we find in the latter passage, and
<^uagint,
h
also in the
Sep-
ftlo'^yoj.
Instead of
D'l^,
many
460
word was
Dopke,
The
conjecture
is
superfluous.
by an easy
ing of
it.
transition, sound.
Thus
(p&oyyog is
Jeremiah xxxi. 31-34, and Hebrews viii. 9. We have already seen, that there is no reason for supposing the Hebrew to be corrupt, as Mede, Capellus, and others have
imagined.
By
translating the
Hebrew
clause
D3
""i^/y^ '3^^^^
and I
rejected them,
we
That such
is
is now admitted by the best interpreters, among others, by Gesenius and Stuart. No change has been made upon the Hebrew.
Hosea
the
xiv. 3,
xiii.
15.
The words
In
New
Tes-
of our lips."
Hebrew
Calves of
from what
it
now
is
that
it
was
''13,
We
the lips
fruit of the
This is equivalent to no difference between the meaning of the two expressions. Tholuck's assertion, that the apostle followed in this case an erroneous translation given by the Seventy,
by the
lips,
There
is
is
hasty.
Psalm
xl.
x.
5-7.
The words
The He-
brew is widely different, and therefore no small labour has been expended by critics and commentators in endeavouring to reconcile them. It must be freely admitted, that there is considerable
difficulty
it,
As the Septuagint accords Testament, the apostle appears and applied it to his purpose. Either
New
dif-
fered from our present copies, or the words are a loose paraphrase,
Some
critics
literal
rendering of the
it
Hebrew
as
but that
4G1
and adapted
to the text
This
in
va-
Hebrew
would be unnecessary to detail. Among such hyHe supposes potheses that of Dr. Kennicott is most ingenious. in the D^JT^^, ears, which corrupt word is that the Hebrew text which
it
was originally two words, viz. Ti^, then, and mj, a body. The syllable TS is the same in both ; and the latter, i. e. D''J, might have been mistaken for m^l, a body, nun being like gimel, yod like vau, and he like 7nem final. According to this conjecture, the Hebrew was, ""p H"''}!) HT^ ?J<, translated by the Sefirst
venty,
(rw,aa
hi
-/.arriPrlscAj
[/,oi.
But we
stands,
that the
Hebrew
text, as
it
now
the
MSS.
collated
by Kennicott and
De
to
Rossi, there
is
not a
single
variation.
How
then are
we
opinion is, that it alludes to a custom among the Hebrews, mentioned in Exodus xxi. 6 Deut. xv. 17, viz. the custom of boring through with an awl the ear of a servant, who,
The common
the words are and the phrase is explained, "thou hast made me thy servant for life," or, " I am willing to be always obedient to thee." To this mode of expofor
life.
him
Hence
" mine
sition,
it
inadmissible.
For, in the
in the
Psalm, but
e.
Old Testament
to the
not
ms,
but Viil
and, secondly, only one ear was pierced, as appears from the
But passages of the Pentateuch, in which the rite is described. in the Psalm, the dual number, denoting both ears, is employed.
From
these
The
verb
m3
two considerations it follows, that there is no alluLet us, therefore, examine the Hebrew. signifies to dig, as it does also in the Chaldee and
Arabic languages,
N^D and
^,
It is applied to the
;
digging
V.
But
to
there
is
means
purchase ov provide*
The Seventy
* Dr. Lee thinks that it is the same verb whieli signifies to dig and to purchase; and accounts for the latter meaning by the laborious method of making bargains in There is no philosophy in this connexion and we prefer, with Oriental countries.
;
462
by
xarr^e-
To open
tomary expression among the Hebrews, to signify a revealing ol something to any one, including the idea of listening to the comGesenius compares munication, followed by prompt obedience. " The Lord God hath Isaiah 1. 5 with the phrase in question.
and I was not rebellious." In 1 Samuel xx. 2, " Behold my father will do nothing either great we also find, or small, but that he will shew it me ;" or, as it is in the original, bat that he ivill uncover mine ear. Taking these as our guide, the clause before us will mean, " thou hast made me obedient."
opened mine
ear,
The
sense
is
exposition,
" a body hast thou prepared me" no substantial is built on it and there was therefore no
need of
literal
The
whole passage
very thing
is
is
to shew,
and
that this
made.
is stated for which the quotation was " Above when he said, sacrifice and offering and burntofferings and offering for sin thou wouldest not, neither hadst pleasure therein which are offered by the law then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second." Doing the will of God, in the
; ;
ninth verse,
tally the
is contrasted with tJie sacrifices under the law ; and the clause, " a body hast thou prepared me," mentions inciden-
offering
will of
manner in which the will of God was done, viz. by up the Saviour's body unto death. Obedience to the
is
God
opposed to the
is
sacrifices of the
Mosaic law.
The
manner of
itself.
not insisted on, but the obedience It was not necessary to the writer's purpose to mention
consisted.
the obedience
in
But
is
in the phrase
" a body
Amos
This passage
Gesenius, to
quoted by
and Acts xv. 15, 16. Luke from the Septuagint rather
verbs witli the same
rat^lical letters.
make (mo
fUbtiiiet
Lex.
s.
V.
4G3
one clause essentially different, viz. liroic, av h-/QriTr\eoioiv xaraXoirroi rwv aw'gwTW!', for which the Masoretic text has, n^^^^ nnj^lt^-jll;} W\''^_ ]Vj^b. The Septuagint and New Tesfind
o'l
we
tament coincide.
being-
We
Hebrew
has been
Greek
version, there
the
was changed in conformity with seem to have had in their copies ItiHT not Wl"''' and Dl^< not Q'^^J. For DX they read 'mhi, me, or perhaps ^"1N% the yod being an abbreviation of n)p\. According to Mede, for n^< they read bi^, and translated
no evidence that the
latter
Greek of Luke.
The
translators
it
by
y.v^iog,
as elsewhere.
From
is,
Hebrew
to
There
is
therefore,
as
it
no alternative but
stands,
is
Hebrew
is
text,
now
corrupt.
If
a gratuitous conjecture,
we
reply, that
the
a sufficient warrant, even though no MS. hitherto collated should concur. We are exceedingly slow to adduce the charge of wilful corruption against the Jews, yet, in the
New
Testament
is
ground
was made
in favour of themselves,
We have now to mention the passages in ivhich the present reading of the Greek Testament has been considered incorrect. Matthew xxvii. 9, 10, from Zechariah xi. 13.
This passage
cod. 22 reads
is
cited as
it
does
which
is
According to Scholz, also in the margin of the Harreason to suspect, that this
clean Syriac.
But
there
too
much
reading arose from the difficulty involved in the common text. In some MSS. and versions 'Isgs/A/ou is wanting, though it is
the text.
found in the majority of authorities, and appears to belong to The best critical editions, as Griesbach's and Scholz's,
do not exclude
mistake,
it.
As
it
for the
we
leave
to its advocates,
to Paulus,
Griesbach,
and Fritzsche, who thus deny the apostle's inspiration. Dopke supposes, that Matthew cited from an apocryphal addition to Jeremiah, of which some traces have been found in modern times. Beza conjectured, that the transcribers fell into a mistake by the
464
Some commentators,
maintainin2: the tvuth of the received reading:, inform us, that the Jews were accustomed to divide the Old Testament into three
1
parts,
the
first
Law,
as beginning with
the law of Moses the second the Psalms, as commencing with and the third Jeremiah, as opening with his prophethat book This last portion included Zechariah, and therefore any cies.
;
Jeit might be regarded as taken from Jeremiah. remiah standing at the head of one division, gave its name to all the writings which that division embraced. This solution, whicli was proposed by Lightfoot, is unsatisfactory. Evidence is want-
quotation from
ing to shew, that Jeremiah ever stood at the head of one division, What has been adduced from the Talin preference to Isaiah.
fol.
14, col.
2,
is
not sufficient to
XeyovTog, is
unsuitable,
if
put
now among the prophecies of Zechariah, were written by Jeremiah. The arguments in support of this opinion are in our view satisfacbelieve that the ninth, tenth, and eleventh chapters
We
tory.*
There
is
no good reason
* The learned Mede was the first who ascribed chapters ix.-xiv. to an cai-lier prophet than Zechariah. He was followed by Hammond, Kidder, Whiston, and Newcome. So also Dr. Pye Smith. On the Continent, the idea was taken up by Fliigp^e and very commonly adopted, that the portion in question is not authentic. So J. D.
Credner, and Knobel. These writers differ on minor points among themselves, a good number of them subdividing the portion into different compartments, and assigning them to different writers and times. FlUggc makes so many as nine sections proceeding from various authors. The authenticity of the chapters has been defended by Carpzov, Beckhaus, Jahn, Hengstenberg, and Koester, particularly the last, whose arguments have wrought a change of opinion in De Wette. It would be out of place We shall merely state the heads of such arguments here to enter into the question.
zig,
We agree with these who divide the chapters in question and ascribe them to different writers. There is a marked distinction between chapters The ix.-xi. and xii.-xiv., sufficient to refer them to separate times and authors. grounds on which this opinion rests are ably given by Knobel (Der Prophetismns der Hebraer vollstiindig dargestellt, zweiter Theil u. s. w., pp. 284-287.) At present we are concerned with the former portion, chapters ix.-xi. 1st, The strongest argument for ascribing ix.-xi. to another prophet than Zechariah
as appear convincing to us.
is expressly assigned by an inspired evangeThere is no reason for concluding, that the words actually quoted on the contrary, they must be and none other, were written by the earlier prophet taken along with the three chapters, all of which they refer by implication to Jeremiah. Let it be remembered, that, in the language of Mede, " there is no Scripture (Works, saith they arc Zacharie's, but there is Scripture saith they are Jeremie's." London 1072, fol. p. 780.)
is,
list
465
which
latter is contained in
some
EXa/Ssi-
MSS.
to
versions,
be the
is
person singular,
Hebrews
the
i.
Because
it
Hebrew
reads
shalt
change them,"
has
altered from
dxxd^nc
So Grotius,
read
The
few
dence
in
favour of
kXi^sig.
is no necessity for supposing a corruption in garment is folded and laid aside when no longer fit for use. Another is then taken in its stead. The folding of it up is equivalent to the changing of it for another. (b) 2. The degree of accuracy with which passages are quoted depends, in a good measure, on the persons addressed by the New
2dly,
The
contents of the portion before us do not suit Zechariah's time, or the na-
He was
(it is said)
who had returned from and re-establish the worship of Jehovah. Tlie a prediction of the destruction of Jerusalem by
Was
city
were just
was
of both. Rather does the prediction suit an earlier period, in which desolation was brought upon the city and temple by Nebuchadnezzar. Besides, the prophecies against Damascus, Tyre, the Philistines, &c. are not appropriate to the circumstances in which
Zechariah lived.
the contrary,
No
Philistines
between
Zechariah's time and the coming of our Saviour corresponds to the description.
theii-
On
overthrow by Nebuchadnezzar is more consonant with the scope of the prophecies (compare Jeremiah xlis. 23 xlvii. 2 and Ezekiel xxv. 15.) Of Tyre, though it had been lately destroyed by Nebuchadnezzar, if Zechariah be the
; ;
" And Tyrus did build herself it is written chap. ix. ver. 3, a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets."
This language agrees with her state in the time of Jeremiah, before Nebuchadnezzar
came against
age.
Sdly,
her.
Other
historical circumstances
Such introductory notices as are found in chapters i. 1, 7 iv. 8 vi. 9 vii. 1, 18, are wanting in the portion ix.-xi. The prefaces in the latter are quite different (see is. I xi. 4), and Zechariah is not once named in them, as he is in the
;
viii. 1,
former.
Other arguments may be found in the work of Knobel already mentioned and in Dr. Pye Smith's treatise " On the Principles of Interpretation as applied to the Pro;
phecies of Holy Scripture," note D, pp. 65, 6. " As for these chapters being joined to the prophecies of Zaehary, that proves no more they are his, than the like adjoyning of Agur's Proverbs to Solomon's proves
all
(Mede,
3 N
466
Testament
Thus were
tlie
fluenced. It
Matthew wrote
the gospel
name
though Mark,
his narrative
The
the purposes which the three evangelists had in view, we same passage of the Old Testament difterently quoted.
find the
Thus Matthew
xix. 18, 19
Mark
x. 19
Luke
xviii.
20.
The
is
only in Matthew.
it is
ture that
spurious.
a striking
fit-
ness in
its insertion.
The
and hated others. Hence our blessed Redeemer inculcated on them not merely the refraining from injury to their fellow men, but positive love and good-will. In Mark, there is a clause which Matthew and Luke want, viz. " defraud not." In other places
of Mark's gospel there are additions to
Matthew.
He
seems in
it
those to
whom
fall
con-
demns.
is
In like manner in the different epistles, the same passage is quoted from the Old Testament in a different manner even by the
same
writer.
vi.
Ephes.
1-3
Coloss.
iii.
20.
a motive to the performance of this precept the apostle sets before the Ephesians the promise annexed to its observance.
As
They were
But
he makes no reference to the law, whence it has been reasonably inferred, that they were not so well acquainted with the Old Tes-
tament
as the
ix.
Romans
diversity.
These two passages present a general coincidence and also a Agreeably to the argument of the writer and the pre-
ceding words, the former text exhibits the character of the stone
467
not by
faith.
In the
latter,
such as seek salvation by works and the apostle Peter, addressing such
up a spiritual house, an holy priesthood, &c. &c., adduces those peculiar qualities of the stone laid in Zion which were adapted to the state of believers. Hence he styles Christ a
as were built
Not only
an influence on the degree of accuracy with which quotations adhere to their originals, but also the different objects the
had in view. It is instructive to observe the manner in which the same writer cites the same passage, diversifying it according to the argument or illustration with which it had to be connected. If the design were to make a comment or criticism on the language of the original, the author's name was usually mentioned, or, at least, a specific reference was made to the work in which the passage was contained. In this case, too, the words were closely adhered to. But if the writer wished to introduce variety into a train of argument, he cited the original less exactly. Thus in Heb. iv. 7, taken from Psalm xcv. 7, 8, the name of the Old Testament author is specified, and the words exactly quoted,
writers
of the
because the apostle's object was to prove, by express declarations Hebrew Scriptures, that the rest offered to believers is of
a spiritual nature.
place
is
Again, in Hebrews
xii.
mentioned, nor the author, nor are any of the usual formulas employed, but the inspired writer, for the sake of fulness, gives the sense of the passages referred to in the Old Testament.
Nothing
essential
they
form the foundation of no argument they are rather parenthetic and incidental, than essential to the admonitory discourse of the There was therefore no need of literal quotation, nor of apostle. alluding with exactness to the writer or books in which they appear. So also in 2 Peter ii. 22, where a proverbial saying from
the Scriptures
variety, the
is
meaning
ference to the
Hebrew
As
far indeed,
as the intro-
ductory terms are concerned, the passage might have been foreign
to Scripture.
truths,
Propositions of a general nature, or such as express abstract are employed in different connexions, and incorporated
On
such,
it is
easy to perceive,
their application
that very
little
468
is
slight
verbal alteration
may
depends
more on the mode in which they are introduced, than on the only change which they can fairly allow. Thus Habakkuk ii. 4 is
cited three times,
argument.
derived,
and always incorporated in a different train of quoted in the same manner and the sole alteration made on the text of the Greek version whence it is
Yet
it is
is
/^ot>.
In quoting passages to shew the fulfilment of prophecy respecting our Saviour, it was not requisite to adhere verbatim to the
Old Testament.
and
fully.
It
was
meaning
it
fairly
essential
to abide
original,
knowing
that the
Testament times was apparent to unbiased minds, and needed not to be bolstered up by minute circumstances. Hence some latitude is taken, although the true meaning is always presented, and the Greek version forsaken where it is incorrect. Even the books and authors are ordinarily omitted, and such a thing is said to have been spoken
New
of the Lord by
In order
still
which the difhad upon their manner of quotation, we may refer to John viii. 17, and Matthew xviii. 16, both taken from Deuteronomy xix. 15. The words were uttered by our Saferent purposes of the writers
* In Matthew's gospel, ii. 23, where the fulfilment of a prediction is noticed and introduced by the words " That it might be fulfilled which was spoken by the prophets," no corresponding passage has been found in the Old Testament. The plural "iia ran TT^eiprtraiv shews that one place cannot be meant. The evangelist alludes to
number of them, else he would scarcely have employed the article before v^o^nruv. The contempt attaching to Nazareth, Nazarene being another name for a despised one, is what justifies the propriety of the quotation. Jesus dwelt in Nazareth, a mean place belonging to Galilee; he incurred all the reproach affixed to a habitation proverbially despised and by so doing
;
fulfilled
men.
those declarations of the prophets which marked him out as one despised of Hence the evangelist had in view such passages as Psalm xxii. and Isaiah liii.
The same explanation is given by Paulus, Kuinoel, Bretschneider, and Olshausen. Those who wish to see other interpretations, may consult De Wette on the text. Mr. Alexander (Connexion and Harmony of the Old and New Testaments, pp. 487 8) has a novel mode of accounting for this and another citation. Resting, it would seem, on the expression of Matthew to pntiv, he thinks that the evangelist had none of
the written prophecies in his eye, but traditionary prophecies alone. greatly doubt the correctness of this solution. To p^fiv as employed in other cases alludes to predictions not merely uttered but written; and there is no reason for departing
We
in
two
instances.
469
shew
to the Scribes
two passages. In John's gospel, they were introduced and Pharisees, from their own law, that
Jesus had sufficient testimony to his divine mission, since the witness of two persons was valid.
But
in
how
we should expect
his instructions to
In the former,
it
was enough
it.
timent or
in
fact,
not propounding precepts for the regulation of conduct, and confirming thereby the authority of the
Hebrew
which the Old Testament Thus the different objects the Saviour had in view on admitted. these two occasions, allowed and justified a freer and a more exact citation of the same place. In examining cited passages we perceive, that every mode of quotation has been employed, from the exactest to the most loose, from the strictly verbal method to the widest paraphrase. But in no case is violence done to the meaning of the original. It is true, that a sentiment expressed in one connexion in the Old Testament, is frequently in the New interwoven with another train of argument but this is allowable and natural. The same words are thus made to have a different bearing on the surto a fact or truth respecting testimony
They
are
Thus
the phrase
viz. in
shall live
by
faith," is thrice
quoted by Paul,
Romans (i. 17), Galatians (iii. 11), and HeThe proposition, " but the just shall live by his
ii.
(Habakk.
The
The
righteous
man
by maintaining his faith in the promises and threatenings of God. In the prophet, the prominent idea is natural life, since
his
words
refer to the
Babylonish captivity.
life is
In the epistles to
chiefly set forth
liie.
the
Romans and
Galatians, spiritual
by
Zridirai
but
in that to the
Hebrews, natural
The
writer
470
Let bound
be remembered, then, that the sacred writers were not words of the originals ; it was
them
to exhibit
It is be conveyed by different terms. apostles should scrupulously the that unreasonable to expect, By a abide by the precise words of the passages they quote.
slight deviation
from the Greek, they sometimes rendered the at other times they paraphrased,
;
Hebrew.
In every instance,
we suppose them to have been directed by the superintending Spirit, who infallibly kept them from error, and guided them in selecting the most appropriate terms where their own judgments
would have
III.
failed.
But a change
in the
sarily imply, as
We
The
we have seen, an alteration in the sense. come now to state the purposes for which citations
chief design of the inspired authors in introducing
were made.
(.)
Events pre-
dicted under a former dispensation were thus brought into juxtaposition with later occurrences, rendering their perfect coincidence
palpable to
common
observation.
It
was impossible
to mistake
itself,
when
and demonstrated
Jesus
;
or in the establishment
dom,
iv.
Examples of
;
this
;
and death of and extension of his spiritual kingkind are frequent. See Matthew ii. 6
;
Heb. x. 5, 7. (6.) Another object was to derive support from the Old Testament in favour of some position or argument advanced by the New Testament writers or in other words, to prove a doctrinal
15, 16
xxvii. 9, 10
;
In reasoning with Jews, and such as held the non-abrogation of the Mosaic rites even after the Messiah's advent, this
point.
made
by any of the
affirmed.
was
sufficient to silence
Thus Paul
See Hebrews
as also,
Rom.
iii.
4,
10-18; Gal.
iii.
6.
THEIR USE.
(c.)
47
to
Old
Testament. Such citations are explanatory of a doctrine or duty, in contradistinction to the preceding, which are demonstrative or
confirmatory of the same.
ix. 20,
See Romans
i.
17
iv. 7, 8,
18-21
21
X. 15; xv. 3.
{d. )
A fourth
design of the
New
Testament writers
in
making
by applying the phraseology of the Old Testawhich it happily expresses. As a Greek readily speaks in the words of Homer, as one writing in the Latin language makes use of Cicero's phraseology, or as Milton is cited by an English author, so a Jew naturally adopts the terms of those sacred oracles to which he has been accustomed. It appears to him, that an idea which he wishes
into a discourse,
ment
guage of the Hebrew writers. He remembers that certain passages in their works may be appropriately used in giving utterance to a sentiment, and applies them accordingly. We find a clear example of such quotations in Romans x. 18, where the apostle of the Gentiles, in describing the wide extension of the gospel among the Heathen, applies to those who preached it language, which the Psalmist employed in reference So also in the same epistle, phraseology to the heavenly bodies. originally used by Moses to express the way of justification contained in the law,
tive of the salvation
is
propounded in it. Here it should be remembered, that ike tcords are the main circumstance to which the writer had respect rather than the sentiment ; for he did not suppose that the original author treated
of the same subject with himself, or that he intended to promul-
" The
writers of the
New Testament,"
way with
"make
that
is,
us in another respect
they frequently apply texts of Scripture in a very different manner from that in which they were originally applied. If the texts
quoted are well adapted to the particular truth which we would illustrate by them, or if they are suited to express the general
472
now
intended,
in our confessions to
fifty-first
Psalm
God,
'
Against
done
this evil in
thy sight.'
David made
of Uriah
;
this confession to
God on
sin,
matter
which was in a peculiar sense committed against God. But as every sin is committed against God, and as it is this opposition to God which is the highest aggravation of sin, we consider it proper generally to confess our sins in the words of David. We borrow the language of Scripture when we speak of offering up our ' evening sacrifice.' And yet no such thing as a real saBut as sacrifice was formerly one mode of crifice is intended. religious worship, and indeed an essential part of it, and as the language which was used in relation to it is invested with a high degree of sacredness, we consider it suitable to use the same language to represent religious worship at the present day. In such cases we quote sentences, or part of sentences, from the Old Testament, for the purpose of expressing something very different, in certain respects, from that to which they were originally applied. In the same manner, the language which described the attendance of the people upon the temple worship, their watching at Wisdom's gates, and waiting at the posts of her doors, the residence of
is
in the sanctuary, the sacred fire, the incense, etc borrowed by Christians to express the different parts of their religious services. And we might very properly say, in a time of earnest attention to religion, that is fulfilled which was
God
familiarly
Blessed is the man that spoken by Wisdom in the Proverbs, my gates, and waiting at the posts of my doors.' And if we would describe the happiness which Chris'
work of
which
religion,
Scripture
is fulfilled
declares,
santness, and
all
"*
These
in
some quota-
Woods
was fulfilled
purpose to
or tlicn
was fulfilled.
may
either
want a formula,
Woods, D.D," Glas-
IMPORTANT
or they
FORMITI.AS.
473
may have
T>.r,^6u
various prefaces
but
prefix as
The
able
author has carried out the remark, that the sacred writers quote agreeably to our usual modes of speaking and writing, to an undue length. There is a limit beyond which they will not con-
As we had
upon introductory formulas, so it is natural to expect that a like between the external form of the citations themselves and such as were customary among Jewish writers. The Rabbins were wont to adduce passages from the Old Testament in order to explain or comment upon them and on comsimilarity should exist
;
paring the variety of methods they adopted, according to the various objects they had in view, with the different forms as-
sumed by
citations in the
made
The
education,
and country of the writers, serve to account It is by no means necessary to assume for such a resemblance. that there should have been a systematic imitation of Rabbinical writers in this particular
;
have been accidental. Doubtless the evangelists and apostles were influenced by phraseology in common use. They thought and spake as Jews. It was in accordance with the wisdom of God, by whom they were inspired, that they should retain those peculiarities of their individual and national character, which, so far from involving error, served to promote the great cause of
truth.*
We
have purposely reserved the examination of a few formulas connected with a question
commodation.
In Matthew
oXov yiyovsv,
i.
22 we
rouro hi
I'm i-XriPudfj
to g]^b,
/..
and
abbreviated form,
/Va tXtj^w^jj',
The
/Va
is
a matter of
critic it
may
and
New
For a copious and excellent representation of the similarity between Rabbinical Testament modes of employing cited passages, the reader is referred to
3 o
474
appear to be
import, and
its
we must
The
final cause^ purpose, or end; or whether or effect. The former is named the telic
echatic QxCari/tri) usage.
{rsXrAri),
Many
;
writers
ever
in other words,
regard
it
it took place, or the object to be attained by its ocSo Lehmann, Fritzsche, Beyer, De Wette, and 01On the other side, shausen, to whom Winer may be added. Steudel and Tittmann endeavour to justify the echatic sense. The latter especially has appealed both to classical and Hellenis-
with which
currence.
usage to shew, that in many cases the telic force is wanting. According to him, it is sometimes equivalent to ucn, and ought In connexion with TXri^odfi we should to be translated so that.
tic
it
teas fulfilled.
Pro-
made out
in his dissertation
to
Matthew
22
Mr.
an account of an angel's prediction in 'respect to the supernatural conception and the birth of Jesus, and also of the reason assigned
by the angel why the Saviour's name should be called Jesus. Now all this At the close of this account the evangelist adds was done, ha TrAri^uSfi TO ^Tj^h, X. T. X, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold,
:
'
in
a virgin shall conceive, and bear a son,' etc. which ha 'rrX^^udfi may be translated, and
This
is
is
one form
translated in our
common
version.
But
here,
and
is
in
many
the phrase ha
lation,
crXrioudfi,
-/..
r. X.,
is
justified
and by the signification of the particle ha. On this question depends the whole tenor or aspect of the evangelist's assertion. As it stands translated above (which is the form of our common version), the meaning seems to be, that the greatest events which
ever happened in our lower world, viz. the birth of Christ and
also the
it,
all
purpose that, the prophecy of Isaiah (vii. 14) might be fulfilled. But here the reflecting reader will be con/hat, or for the
IMPORTANT FORMULAS.
Strained to pause and ask
:
475
What, then ? Was it not to redeem a world in ruin, that the Saviour's miraculous birth and the events accompanying it took place, rather than merely to accomplish the
prediction of Isaiah ?
The
may
undoubtedly be, that both of the purposes named were to be accomplished by the birth of Jesus. The world was to be redeemed, and prophecy was also to be fulfilled. But the great and ulti-
be,
other,
was indeed
it,
when
manner of
[that]
But
unspeakably
fulfil-
ment of a prophecy which designated the manner of his birth would be a supposition which seems to cover with darkness the wise and benevolent purposes of Heaven in the redemption of man, and to limit them to the production of an event, which (although of high interest as a display of miraculous power) would
be, or rather
little
im-
plausible,
room
But of whom
cases, since
Not
of
men
in
most
The
design
with Jehovah
is
his.
We
should also
He
same
train of events.
One
sarily or naturally
ministration
promote different objects. Thus in Matthew i. 22, the telic use of ha does not make the evangelist declare that all the circumstances connected with the birth of Jesus were brought about
* Introductory remarks prefixed by the translator to a dissertation on the use of i'va in tlie New Testament, by J. A. H. Tittmann, late Professor of The;
the particle
in the Biblical
p. 84.
4T6
merely to fulfil the prophecy in Isaiah but it shews, that the whole train of miraculous events which preceded and accompanied his birth, was so arranged by
to fulfil the prophecy.
infinite
wisdom
as literally
was indeed
This was the express God at the same time intended, that all the prophecies concerning him should be accomplished, and provided that circumstances should happen in While the salvation of men was chiefly a determinate manner.
to save
their sins.
;
but
in
His view,
He
to
Those who
contend for the ecbatic sense appear to found their arguments on an aspect of the telic, which the judicious advocates of the latter
would
disallow.
telic
implied.
The
it
not always
made prominent.
be a purpose, though
that
37, 38
JVa is
said to be contained in
so
many
phet might be
fulfilled,
which he spake, Lord, who hath believed whom hath the arm of the Lord been revealthat they did not believe for the
their
ed?"
It is
by
want of
faith a prediction
is
To
the right
it.
view of the
telic
usage of
i'va
in the passage,
were
to distort
for
The
purpose of
God was
they had
to
become so blind and obdurate, that they had been given over
God
his predictions to
;
men
were to be accomplished by their disobedience and although they were unconscious all the while of their subserviency in executing
the designs of the sovereign Disposer of
unbelief they
indicated
filled
all,
up
Thus
design
is
by i'm. It were superfluous to allude to the various places in which "va occurs in the New Testament for the purpose of shewing, that it implies some purpose of God an overruling providence, by which he brings events to pass so as to fulfil a
IMPORTANT rOKMULAS.
particular design.*
477
is
higher than manner or mode. It refers us to Jehovah's sovereign designs as being continually fulfilled by the minutest as well as the most prominent actions of his intelli-
noted
something
de-
Winer gent creatures, whether these actions be good or bad. is " frequently to be judged of after the Hebrew teleology, which confounds worldly consequences with
divine designs and counsels, or rather represents each important
result as ordered
and intended by God, and that therefore, in the language of the Scriptures, /Va can be frequently used, when, according to our view of the divine government, we should have used wtfrs."! The sacred writers, under the influence of the
Holy
Spirit,
viewed events and circumstances with constant refeGod appeared to them in all
own
affairs
where man, short-sighted man, looking only at the surand beholding but secondary causes, would have perceived no overruling purpose, and have employed wtfrs. Those therefore who contend for the ecbatic usage of JVa, seem not to be sufface,
inspired,
were accustomed to behold the fulfilment of the divine purposes in events which to an ordinary mind might readily appear in the simple light of antecedents and consequents. But the Hebrew ]V'dp to which /Va and ocrwg correspond, is appealed
to.
According
to
many,
it
an accidental consequence or a sequent event, of which the preceding was only the occasion, not the intended effect.\ In proof "And the Lord said unto Moses, of this. Exodus xi. 9 is quoted
Pharaoh
shall not
my
wonders
may be
purpose to
*
Here the design is not to be Pharaoh, but to God himself. The Almighty had a fulfil. He predicted to Moses, that Pharaoh, by not
masterly analysis of the chief passages in which
I'va is
found
translation
or pp. 427-432 of
+ Grammar
lated by J. H.
New
Testament, trans-
O. G. Ebbeke, p. 355, Philadelphia, 1840. The sentiment quoted from Winer is repeated by De Wette on Matt. i. 22, p. 17, second edition. J " It is used occasionally both with nouns and verbs to point out the result of an Nordheimer, Critical Grammar of the action, without including the idea of design."
Agnew and
Hebrew Language,
vol.
ii,
1082,
-3,
p. 276.
478
to a display of the
The connexion between the multiplication of Jehovah's wonders and Pharaoh's unbelief, was that the former could not take place without the latter. The existence of the latter was necessary to that of the former, and prepared the way for the design of God in shewing
divine judgments against the obdurate tyrant.
his power.
There was thus a designed sequence, a necessary In the nature of the things themselves, there was no necessary connexion between them, else it would have been also invariable ; but the Almighty placed them in such a relation at that time, as that the
one preceded, the other followed, according to his divine arrangement, for the accomplishment of a certain end. In the same
manner the three examples quoted by Dr. Nordheimer, viz. vii. 19, Hosea viii. 4, and Amos ii. 7, should be viewed.*
Jer.
We
Much
rX^j^ow
annexed
to
'iva
or
o'lrug.
this
word, as will
l)e
apparent
in the sequel.
The
subjunctive
mood
By
it is
should
be, referring to
something future.
The
indicative
would
be more appropriate to denote an event or matter of fact. The verb crXj^gow properly and primarily signifies to Jill, fulfil, complete, ratify, &c. Dr. Sykes thinks, that it also denotes such
a resemblance of circumstances that the words of a former writer
may be
and exactly applied to another case or that if the writer had had the latter point particularly in view. In support of this he appeals to heathen writers. But such an appeal, even if sustained, can scarcely be
literally
;
New
Testament
diction.
Classi-
not only in various form^ and inflexions of words, but also in the significations attached to them.
differ,
Hence
tion
to say concernino-
himself, that
Tragedy
he fulfilled and underwent all the curses of For he was a vagabond, and had no home. ""Or/ ahxai b<ro[Mivu rag sx
TTJg
rog sx-ttX^oi
Le
Clerc's
supplement to Ham7nond,
* Gesenius maintains tlie tclic
telic signification in
them
all.
Sykes's Essay upon the Truth of the Christian Religion, 8vo, London, 17-25, p. 22 1
IMl'OKTAM- FORMULAS.
470
have thought that the writers of the New Testament adapted the words of the Old to their own purpose, accommodating the descriptions of persons and events there given, to other persons and events to which they were not meant to relate.
Many
We
for the
sake of illustration, or in
New
Testament writers sometimes employed expressions which were This is common to all originally descriptive of other subjects. writers. It " is no other than doing what speakers and writers in all ages and countries have done ; borrowing a line of poetry or a striking passage of any esteemed author, which conveys in peculiarly impressive language a sentiment, which is, in a pleasing or instructive manner, applicable to the new occasion. Such felicitous citations from admired authors are made every while neither the speaker nor day, and with excellent effect
;
new application."* In so far as such quotations templated are concerned, we should have no objection to designate them by But the word has come to be emthe term accommodations.
to express a principle of dangerous ployed in a wider sense latitude and infidel tendency. Thus Collins endeavours to prove,
that the
New
Jewish prophecies applied in a sense directly contrary to their original and obvious meaning, and that the prophecies cited by
them in proof of the divine origin of the Christian religion are In like manner, the Neologists only allegorical and nugatory. of Germany maintain, that the first publishers of the gospel let
themselves down,
if
we may
Such
is
men
unfriendly to
imbued
at least with
unhappy
prejudices against
this
In consequence of
Other examples in support of this principle have been quoted from Epiphanius and Olympiodorus ; but, as Michaelis well remarks, " they are very far from being equal that it might be fulfilled which was spoken by the iu strength to the expression, Introduction to New Testament by Marsh, Cambridge, 1793, vol. i. pp. prophet.' "
'
214, 15.
*
Dr. Pye Smith on the Principles of Prophetic Interpretation, p. 51. See also New Testament, translated by Marsh, pp. 'lyYZ, d.
German
in
proof of a doctrine, or
480
loose
and latitudinarian usage of the term, the friends of evangeemploy it, lest they should be thought to sanction the unwarrantable excess to which it has been carried.
lical
when
New
Testament cite passages, taking them out of their natural order and applying them to other purposes, they intended merely to
illustrate a sentiment, or pertinently to enforce a truth. They do not adduce them as proofs or arguments. In affirming the
latter, Neologists virtually undermine the Christian system. The reasonings exhibited in the writings of the first promulgators of
wanting.
No
important principle
no fact or argument is built Rather do they appear as suitable as familiar and felicitous costume
are now better prepared to enter into the question, wheha TXrj^ojdfi be used by the New Testament writers in cases where passages are cited for mere illustration. Dr. Leonard Woods expressly affirms, that it is so. " They (the phrase JVa
ther
TXjigw^jj', and others of the like kind), are often used to denote a mere comparison of similar events, to signify that the thing spoken of answers to the words of a prophet, or that his words may
We
justly be applied to
it
and so
may
relate to
which formerly took place, as well as to we might take a passage, when it is said, such a thing was done ' that it might be fulfilled which was spoken by the prophet,' or that what was spoken by the prophet was fulfilled, and, in many instances, might express the same thing by such phrases as these the declaration of the prophet had an accomplishment in what took place ; or, his words may be aptly applied to it ; or, they very properly exa real prediction.
or in relating an event
Accordingly,
press
case
it is
;
it ;
or, his
observation
is like
/Va
is
or, this
thing
what
Thus
denote
conceived that
^XriguSfi,
and
like formulas,
if
may
an apostle were to
Old Testament." But where there is not a real prediction, and where two things are brought into juxtaposition, the likeness to which Dr. Woods refers, but whose nature he docs not rightly discern, is a thing
this is like
is
"
what
described in the
Lectures
oil Inspii-ation,
pp. 26-27.
IMPORTANT FOKMULAS.
established or preordained.
481
God
The one
was, in
fact, the
They
should be viewed as
mutually and closely related, not as ordinary circumstances. designed that they should be connected and similar.
God
for-
The
The
New
Testament
diction, connected
with
quotations, refers
\st, either to
a prediction or a type
to a pro-
The latter
is
essentially
A prophecy foretels by supernatural emanation that which about to occur a type foreshews by its supernatural conforma-
which
it
The
up, only
when
the accomplishment of
the one, and the actual manifestation of the other attest the reality
The
;
when
when
and are
When,
therefore, a case
which the truth enunciated by them is exemplified, In this latter sense, equally with 'irXn^oxxsdai.
the verb
is
used in the
way
of demonstration or ar-
gument. An inspired writer in the New Testament wishes to shew, that a certain fact proves the truth of a certain principle He brings forward to view the inculcated in the sacred records. intimate connexion between a comprehensive declaration and
some case
its
range.
The
indissoluble
relation subsisting
between them might probably have escaped the notice of men, had not the servant of God exhibited it, by referring the case of which he speaks to the position where the Here there providence and word of Jehovah combined to fix it.
* " Porro, quando dicitur
iW
(tXjj^s/^Jj
to
pritivj
lectori
indicatur,
locum Veteris
aliquid lato-
Testamenti hactenus
bat, ita ut aiitea
fiiisse
figura
illius
atque in conspcctum venit, ut defcetus possit suppleri; atque hinc est quod abundans ilia Christi gratia in epistola Pauli ad Galat. iv. ct Ephes. i. ilicatur -rXn^uiJ.a."
Suienliufeius, pp. 182, 3.
.3
482
is
verifying another.
One thing is cited as something more than mere similarity. The two are not simply brought together as
is to
though they were incidentally alike, but the object of the writer exemplify, by means of the latter, the reality and efficacy of the former. Thus, one of the particulars which go to make up the full import of a general declaration is brought to bear upon its specific and divinely intended application. When quotations are introduced by such a preface as 'iva -rXyjudfjf the writers considered them to have a necessary reference We are not aware of any instance in to the things recorded. which this formula is applied, except in allusion to a prediction For the meaning, therefore, of TXrj^ojdfi, combined or a type.
with
/Va,
we
given under
tXtj^ow.
But
it is
said
and wrote as other Hebrew writers did. They did not make a language of their own, or use a phraseology peculiar to thembut did as other Hebrew writers did, and followed their selves
;
method.
To
we
meaning of the evangelists^ from the common and ordinary sounds of words amongst ourselves but we must enter into the Jewish phraseology and see what the Jews meant by such and such expressions, and upon what principles they reasoned. Their ways of speaking and of quoting, which can be learned from Jewish writers only, must be looked into and how unnatural soever they may seem to us, yet we must be determined by them, and only by them. Now, 'tis evident from
of the sense and
; ;
way
of writing
is
exactly
and the masters of the synagogue applied passages of the Old Testament in senses very Every page of every remote from that of the original author.
and as term fulfilled^ they very often meant no more by that, than the happening of a similar event ; or an exact agreement in particular circumstances of later things with former."* This writer has not produced any examples from the Talmud
:
Rabbi almost
Surenhusius in
/caraXXay^g (Thesis
ii.
p. 2),
point,
IDi^W HD
D'^^p'?.
The
result
is
thus stated
"
Jam
est,
demonstratum
vetcrcs
lln'
fuisse ista
* Esisav on
IMPORTANT FORMULAS,
allegandi formulu
|!D^<J::;
483
D'^pb lit confinnarehir, sive adimid quod probandum est TQ"1 quando : allusionem, vel iir\:^f2Di^ fulcimentum suum habet in lege Mosis, et in reliquis sacris Scripturis, et nan solum quando rei probatio
expressis verbis exprimitur."*
HQ
Surenhusius'
investigation
is,
HD
D'^'^p'?
Jews
to events different
it
employed.
1st,
But
to this
it
may
be objected:
The
verb Dip
by the evangelists. It may have been The probability is, occasionally vague, defective, and erroneous. that in many cases it was so. Perhaps it was so in the present. The influence of the Holy Spirit conducted the New Testament writers beyond and away from systematic imitation in formulas of quotation, except where Jewish writers had fallen upon the
was
implicitly followed
true
The usage
of the evangelists
men we
should always inquire, have they prefaced their quotaScripture agreeably to the Bible itself?
less to
tions from
These
re-
marks apply no
of
whom cannot be said to justify or sanction a fulfilment by mere similarity. Two examples from the Syriac have been adduced by Dr. Wiseman for the same purpose as the Rabbinic
phrase just referred
to.
The
first
is
taken from a
fulfilled
:
life
of St.
Ephrem
" And
in
was spoken concerning Paul to Ananias he is a vessel of election to me." The other example is from the writings of St. Ephrem " In him (Aristotle) himself, where he is speaking of Aristotle. was fulfilled that which was written concerning Solomon the
wise
that of those who M^ere before or after, there has not " These examples," says been one equal to him in wisdom. "f a writer in the Quarterly Christian Spectator (New Haven, vol. X. No. 1. Feb. 1838), " are the more important, as it is
:
*
f-
De
5.
2,
"?.
Compare
also p. 151.
vol.
ii.
pp.
224,
484
were spoken of
whom
The usage
same usage is found in the New Testament. And yet there is no essential connexion between the modes in which formulas are employed the other by both classes of writers. The one must be right may be wrong; the one must be proper the other, when judged by a Scripture standard, may be improper. Very nearly allied to the preceding formula is otws irX^^dfi. The causal conjunction oiriag is also telic. Like ha it primarily denotes the final cause or purpose for which a thing is said or But some affirm that it is ecbatically used, denoting simdone. ple event or effect. " And he Thus Matthew xii. 16, 17, 18 that it charged them that they should not make him known might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant whom I have chosen my beloved in whom my soul is well pleased I will put my Spirit upon him, and he shall shew judgment to the Gentiles." We do not affirm that the Saviour charged the people not to make him known with the express purpose or design of fulfilling a prophecy uttered by Isaiah. But while our Lord enjoined the people not to spread abroad the fame of his miracles, in accordance with the character
of uninspired
is
men
knew
should be
fulfilled in
manner.
diction.
His conduct on the particular occasion referred to, was, amid other purposes, subservient to the fulfilment of such a pre-
'jXri^oj6fi
as to JVa
'xXrigoidfj.
Both
no perceptible Accordingly Surenhusius refers the difference between them. latter formula to the same Jewish phrase as the former. " It cannot be doubted," says Winer, " that the formula /Va (otw?) tX-zi^uS^,
at least there is
etc.
which was
for
some time
translated
by
ita ut,
order that might he fulfilled, in the mouth (as of the Jewish teachers, so) of Jesus and of the apostles (having reference to an event which had already occurred), comp. Olshau-
meaning,
sen on
Matthew
i.
22.
They
mean by
incited
it,
that
to an
God
had
men
485
in order that, the
44); but the meaning was: God has predicted that this should be done; there/ore, as the divine prophecies are true, it could not but occur.
(Tittmann, Synon.
II.
what intervenes, God foreknew that men would so act, and on this foreknowledge, which however did not make men
As
to
whom
tific
this
formula
is
accuracy."*
to the preceding formula is
I'rrXi^^uidri
Akin
curs in
n y^a^Ji,
which oc-
Mark xv. 28, James ii. 23, and other places. Some authors have insisted much on the distinction between
formula and ha or
o-irosg
this
rrXriDu9fi,
denotes nothing more than likeness or a fulfilment by accommodaIn this they are tion, while the latter cannot be so applied.
certainly
wont
/Va
more judicious than those, who, with less caution, are both under the same head. We have just seen that or o'Tug itXn^u6^ implies more than some are willing to allow.
to class
Is
it
quota-
descriptions in the
Old Testament,
than
JVa
'z7.ri^ojefi .
The one
appears to be
much
stronger than
the other.
Jewish writers.
Reference has been made here also to the practice of According to Surenhusius the correspondingis
Rabbinical phrase
It^i^T^
HD
'"'p'?,
i.
e.
which he makes
in
Thus,
Surenhusius' opinion,
there
is
but one
roVs
equivalent Jewish
IttXtjpw^Jjj
is
prefixed
So
But
It is
also applied
to quotations
a general principle, agreeably to the second signification assigned It does not occur as a preface to a above to the verb cX'/y^ow.
fulfilment
*
by accommodation,
cf the
i. e.
an illustration or comparison
Grammar
New Testament
Idioms, translated by
or pp. 430, 431 of the original. Bengal, Matth. i. 22, says of the formula
locutio oceurrit, gravitatem evangelistarum
i'va
ttieri
nostro, credere, ab
talem, qui formuhe cuipiam vcteri respondeat, sed plane talem, qui propter veritatem divinam non potuerit non subseqid Gnomon, p. 18, 4to. Tubingen, 1742. ineunte N. T."
illis
modo
48G
of similar events.
Mark
is
no room
for
was merely an event which Isaiah's words might be aptly employed to describe, though not meant so by the prophet himIn Isaiah they refer to no self, or the Spirit who inspired him.
thieves
other than Christ, and the evangelist merely points out the exact
fulfilment of the ancient prediction that
He
ii.
should be numbered
9,
is
with transgressors.
allowable.
tion.
It
Neither in James
accommodation
" And God, and it was imputed unto him for righteousness." We shall now examine several citations that have been adduced as examples of accommodation in the worst sense of the term, by
believed
similar events in the
ulterior significancy.
shews the exemplification of a Scripture declarathe Scripture was fulfilled which saith, Abraham
to present great
It is of great
way of illustration, without any higher or They are supposed by the friends of truth difficulty when not viewed in the latter aspect.
;
and they
accommodated
it
will
be
some
is
There
expressly moulded Their mutual correspondence is a was suited to the circumstances By means of such addressed.
in
whom
it
was
to look to futurity
to
remove
as
it
hind which the spiritual essence was concealed from the sight of the sensuous. The type, by its very nature led them forward to
for, if they reflected at all, they that which it foreshadowed must have felt, that it was not complete of itself. The antitype the mind could not and type were inseparably bound together dwell upon the one without at the same time adverting to the That there are typical prophecies in the Old Testament other. Most of the Old is abundantly plain from the Bible itself.*
;
* See
in the
New,
translated in Biblical
487
Circumstances
Events which befel the ancient people of God are made to bear upon the nature and subjects of the new dispensation of which Christ was mediator. Temporal deliverances are described as if they were meant to have a higher reference than to external safety and national prosperity is pourtrayed in coof Christ.
;
mind
far
economy.
of
The
the extension and future glowas effected ries of his kingdom, are frequently adumbrated in diction obviously and directly referring to the Jewish nation. Hence it
Him by whom
the
character
could not be said of the utterances of the prophets that they were
fulfilled until their full
signed to
paratory
meaning was brought out to view by the which they were deadumbrate. The Jewish economy was not only prebut symbolical of
its
to,
spiritual successor.*
Thus
meant
to the
to prefigure events
In explaining
and primarily
tended to foreshew future spiritualities relative to Christ and his kingdom, and were so far prophetic symbols. We readily admit that the New Testament is needed, in order to point out the parThat their ulterior ticular events adumbrated by such symbols. reference must have been obscure to the Jews we are free to concede. But with the more full revelation of the will of God in our hands, there is no difficulty in perceiving, that they were intended
to to
have such a range. If this reasoning be correct, we are prepared admit that the term fulfilled could only have been used, when,
under the
* "
New Testament,
fjuiXXovTcov
typical words.
outward ajipearance
is
the
man preformed
in the child,
but also the expressions of the child are, in manifold ways, projjhecies of what the man will become. If the Psyche of the New Covenant lives in the chrysalis of tlie
Old Testament,
it
will
now and
its vitality.
If
Old Testament
fulfilled in
wliicli, in
men
fulfilled in the
New
488
took place.
not educed,
till,
in the arrange-
transactions happened.
The words
cha-
mean-
later, just as
types bear
from the antitype, in which alone the becomes complete for all the purposes of spiritual
By keeping in mind the close relation of the type and antitype, whether the former be a person, as David, or an event, as the birth of a child, we shall not stumble at the manner in which certain quotations in the New Testament are introduced, nor have recourse to other modes of explanation which seem to be objectionable. We do not adopt, with some, the hypothesis of a double Neither do we sense, to which there are weighty objections. conceive that the principle of accommodation, in its mildest form, comes up to the truth. The passages containing typical prophecies have always a direct reference to facts or things in the history of the persons or people obviously spoken of in the context. But these facts or circumstances were typical of spiritual transHence actions in the history of the Saviour and his kingdom. As the announcements in the Old Testament are prophetic. such they have one simple meaning, exhibiting, it is true, two phases or aspects, a temporal and a spiritual. Accordingly, they are introduced in the New Testament by the formulas, this was done that it might he fulfilled which was spoken by the prophet;
then icas fulfilled, &c. &c.
Whoever
them with quotations in the New Testament, and particularly with the 2d chapter 13th verse of the epistle to the Hebrews, will scarcely hesitate to accord with these
of Isaiah, comparing
sentiments.
When he arose, he took the young mother by night, and departed into Egypt and was there until the death of Herod that it might be fulfilled which was spoken of the Lord by the prophet, saying. Out of Egypt have I called my son." The original is in Hosea xi. 1
Matthew
and
ii.
14, 15
"
child
his
whose
delivered
Though the Lord had them from Egyptian oppression, and loved them as a
and turned aside
to
worship
489
Some have
asserted
e.
by way of solution, that Israel, was a type of Christ. 3 has been quoted to illustrate and
my
servant,
Israel, in
whom
it
Israel
in
We
believe that
re-
fers to his
first
Whatever the
it is
xlix. 3,
obviously an uncertain foundation on which to build the opinion, that the Israelites as a nation were a type of the Messiah.
There
is
no Scripture warrant
But while
hesi-
we
Hebrews were symbolical. Occurrences them which were typical of future transactions. The former were designed by Jehovah to prefigure and point to the latter. The resemblance between them is not accidental, but the result of a disposing providence.f Of this kind was the occurrence
* This was the opinion of Bishop Kidder. See his " Demonstration of the II. p. 208, 8vo. London, 1699. f The following remai-ks of Beck in relation to Paul's quotation in Komans ix. 25-29, but which equally apply to the passage in the text and others afterwards " At first glance, it might indeed appear considered, are too valuable to be omitted. sufficient to consider the use which the apostle makes of prophetic passages as not more than a historical parallel, according to which he transfers expressions which
Messias," Part
own
But though
always retain of the apostolic writings, and, in our connexion especially, the internal thread is broken in the whole of the apostle's argumentation. For if, from the beginning a
method of citation, as a successful accommodation, will a pragmatical value, yet enough is not thus granted to the higher spirit
this
merely outward or accommodative parallel between the Jewish and Christian IxXoyh lies at the basis of this, so would not the conflict between the two have arisen,
and the earnest heart-gush of the apostle, ver. 1-5, with all his quotations, would have been a farce but rather everything rests on an organic adherence, by virtue of which the old covenant ia related to the new, as the preformant germ to the perfect
;
development.
attached to
parallel,
In this connection,
we
as historical analogies, to
but as
which an internal reference is only given by the meaning them by the reflective writer, and the force of which lies in the completed
vital portions of the
history carried on in organic development through the sacred writings, so that they bear in themselves the plastic germ of fulfilment which developes itself in regular
progression through various transitionary periods. By this means the cited passages are not deprived of their historical basis and their primary significancy, but are incorporated in the theocratic character of the whole Scriptures, in the system of the and thus their germinant quality is extended to its complete undivine economy
;
folding,
which
The
3 Q
490
Hosea xi. 1. It was symbolical of a corresponding one about to happen at the birth of Christ. It is a sufficient proof of this, to find the words of the prophet quoted by an apostle,
related in
might be fulfilled. They need no other warrant for assuming, that the deliverance of the Israelites from Egypt, was symbolical of the bringing of Messiah out of the same country. The full meaning of Hosea's words was not embodied All their in Israel's deliverance from the thraldom of Egypt.
and prefaced with the formula, that are thus shewn to refer to Christ.
it
We
The
its
their entire
Unless the
or
regarded as accidental,
it is
In thus expounding the citation we are not justly obnoxious arguments commonly urged against a double sense. For
we have no peculiar liking. The words of Hosea have one legitimate sense. They primarily and directly refer to the deliverance of the Israelites from Egyptian bondage ; but they have a higher and spiritual reference to the child Jesus. These are not two separate distinct senses, but one sense realised by two events. In the one case, only a part of the meaning is developed. The whole is visibly and fully educed, only when the latter has occurred. The shadow is nothing without the substance. It is true that the events are distinct, but the Their thoughts sacred writers regarded both under one aspect. seem not to have dwelt upon the one apart from the other. The bond of union between them was so close, and the transitions to each so quick, as almost to annihilate their individuality. Hence " And did all drink the same spiriit is written in 1 Cor. x. 4
this phrase
:
tual drink
for
Rock
that followed
and that Rock was Christ." Here the apostle's thoughts were transferred from the type to the antitype from the water that gushed out of the flinty rock, to the spiritual water it prefigured, and of which the people in the wilderness partook. Such
them
netically,
prophecies, as they carry on their original form, determined by place and time, gefrom the past into the historical present, form a link in the chain of de-
velopment which advances in the succession of historical epochs, through the nearer and more remote sections of the future, from the <rx,ioi to the jrXti^u/ji.u." P. 105, &c. The above passage is quoted by Tholuck on the Hermeneutics of the Apostle Paul.
See Bib. Cab. vol. xxxix. pp. 243,
4.
491
may serve to shew the rapidity with which the ideas of the inspired authors passed from the one to the other, recka passage
oning what was spoken of the former to be equally applicable, but in a higher view, to the other.
Matthew ii. 17, 18 " Then was fulfilled that which was spoken by Jeremiah the prophet, saying. In Rama was there a voice heard,
:
not."
This
is
and would not be comforted, because they are taken from Jeremiah xxxi. 15, 16. The formula
is considered by some as quite compatible with the principle of accommodation, while the same individuals refuse to allow its application in the case of the stronger expres-
sion
is
prefaced.
The words
different
of
the prophet evidently refer to the captivity of the ten tribes, de-
nominated Ephraim. He relates, therefore, a from the slaying of the children at Bethlehem.
prophecy,
event
To
fulfil this
it is remarked by Sykes, that children were not to be murdered but to be kept alive and brought back to their own Hence he infers, that it cannot be a procountry or border. phecy of a future event relating to the murder of the infants by
Herod ; but that it is only the application of a passage in the prophet where the words exactly suit the occasion. Different opinions have been entertained respecting the event
mentioned
in the
Old Testament.
Some
by NebuzaJews by
others,
Shalmaneser
is
meant.
is
The
latter event,
at least nine years before the prophet uttered the present words.
The
former opinion
We
cannot at
all
ac-
cord with Surenhusius denying that Jeremiah's words refer to any other occurrence than the massacre by Herod.* The 16th verse
clearly shews, that the return of those
who were
not,
would yet
take place.
Rachel
is
There
is
making
her the representative of the living mothers, who were deprived of their offspring by the merciless sword of Herod, because she
children.
is
The
symbolical.
It
was
veri-
492
by
their dispersion
but as
it
ful-
when
cruel
a twofold bearing.
They had
two transactions
so closely associated.
were eminently calculated to carry the minds of the Jews forward to the period of the Messiah, when the full meaning of the terms The type continued till then unexhausted should be developed.
to point to the corresponding antitype until the latter appeared,
when
first
seen.
By
much
removed. Now in order to constitute one thing a type of another, whether a person or event, it is not necessary that their mutual resemblance extend to every minute circumstance. All
is required is a general correspondence. Those saints under Old Testament who were types of the Messiah, resembled him only in some prominent features of character. Their minuter traits were not similar. The likeness was not close. Hence
that
the
in
a typical prophecy,
it is
transaction to which
to
not in their
the living.
are not
own land; in the other, they are not in the land of Hence we may supply as a common ellipsis, they
to
what they were before. But here the Jews object and say, why should Rachel be said weep for her children when the children of Bethlehem were
not hers but Leah's, forgetting that as the Bethlehemites were descended from her husband and her own sister, Rachel might as
truly be styled their mother as
tures the
Leah
is
called in their
mother of Joseph.
The
493
Leah
is
to
fondness for chiklren, and especially in the circumstance of her burial at Bethlehem, the scene of slaughter. Leah on the contrary was interred in the cave of Machpelah far from Bethlehem, where the lamentation could not be said to have reached
as the place
To shew
The
written in
Bethlehem was in the tribe of Judah, Rama in Benjamin but these two tribes bordered on each other, and were even viewed as one, Benjamin being comprehended in the name of Judah (1 Kings xi.36, xii.20.) The voice, therefore, in the language of poetry, might be said to reach even
Matthew
ii.
16.
It is true that
;
to
Rama.
This passage has been generally quoted as a clear example of accommodation. " The sorrow and the mourning," says Bishop Kidder, " that now fell upon the coasts of Bethlehem and Rama was very bitter and grievous; and like that which is reported to have befallen those places, by Jeremy, upon another occasion and then those words are made use of by way oi allusion to express their sorrow by. The evangelist does not say, that it might
be fulfilled; but then
was
fulfilled; q. d.
sorrow appeared then, upon the murder of the innocents, as was In that which Jeremy mentions upon another sad occasion." *
like
manner Calvin
declares
Quum
phetse vaticinium, non intelligit Matthseus illic prsedictum fuisse quid facturus esset Herodes, sed Christi adventu renovatum fuisse
luctum ilium quern multis ante seculis pertulerunt Benjamitse. These remarks express the common sentiments of the learned that the evangelist applied the words of the prophet because they suited his purpose, or illustrated his narrative, not because
they were designed to have any relation to the birth of Christ.
Yet we
rence.
still
look upon
them
It is
two cases which justified the quotation of the evangelist. There was an original intention to refer to another event in addition to that first described. Nor should we have recourse with Jortin to
* Demonstration of the Messias, Part TI. p. 215.
494
the hypothesis, that the prophet meant one thing, and the Spirit
of
God who
Such an
prophet was manifestly speaking of another event than the evangelist, he had no reference to the future transaction recorded by
the latter.
The
typical character
of the
one presupposes
to
its
The
seer
was instructed
words were to be fidjilled at a future period. been aware of this application, though he did not express it. To conclude from his silence that he was ignorant of the farhigher reference
is
ther and
illogical.
Even
if
the prophets
be proved),
relation
Spirit, as to
it
is
They were so directed and overruled by the employ expressions most suitable to the high themes of which they discoursed. If the Holy Ghost intimates to us through an evangelist that the words which he had before communicated to a prophet were realised in more than one case, we
exists.
He
is
the best,
own
revelations.
When,
we
are informed
by himself
in the
New
solid
Testament,
that
fulfilled
denying a type.
In the present case, and
stress
such as resemble
it,
we
New
the Old.
We
accompanying context,
sage, to the passage
itself,
But those
who
take
it
as an
accommodation, appear to
illustrate the
New
full force to
Old Testament. Matthew i. 22, 23, quoted from Isaiah vii. 14. The original of the quotation is " ThereBehold, a virgin fore the Lord himself shall give you a sign shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the
On
the
same
principle
we
explain
495
shall
know
to
refuse the evil, and choose the good, the land that thou abhorrest
shall be forsaken of both her kings."
this prediction, the fol-
to Christ usually
in which those who refer the whole passage expound it. Athly, The interpretations adopted by those who deny all re3dlj/,
or sign.
The
First.
An Much
take it to be descriptive of some and also of the Messiah. inquiry respecting the person meant by the Ha^y.
viexv of those
who
anxiety has been evinced respecting the proper almah by the advocates of the exclusively
Messianic exposition.
Some
it
necessarily
it is
According
i.
to
Jerome,
e.
D^y.
" Alma
sed cum sTirdsn, virgo abscondita nunquam virorum patuerit aspectibus, sed magna parentum diligentia custodita sit." But a better etymo-
non solum
puella,
vel virgo,
logy
are
is
jilXi
a young man;
fern.
is
XasIXc
a young woman.
The
though
purity
is
That the idea of not necessarily involved in the term follows from Pro-
illi-
It
may be
translated
by maid
here de-
it is
obvious that
it
may
and the over zealous solicitude of those who right meaning deny that it may be so used is not to be commended. Hence the development of its signification by Hengstenberg in his Christologie, though correct in the main, errs in some of its minor details, especially in necessarily containing the idea of an un;
article before
almah should be
ren-
496
dered the virgin, implying an actually existing young woman, and not an ideal one, as Eichhorn supposed.*
Secondly,
The
sign.
all
deem the
him not
exclusive,
its
sole
How
which was to take place 740 years afterwards, be a sign to Ahaz that the kingdom should be delivered from the fear of its enemies ? In answer to this it has been remarked, that the prophet
directs his discourse not so
much
to
Ahaz
;
as to the house of
The pious impiously refused the sign offered him by Jehovah. part of the people feared the total destruction of the state, and
therefore the prophet reminds
them of
appearance of the Messiah, and his descent from the tribe of Judah (Gen. Ixix. 10.) Their civil and ecclesiastical polity was
to continue undestroyed,
till
If then they
their
whose advent
polity
was
to
With regard
as
though the one were not the representative of the other. Surely
the
whom
the
But
this is a refined
mode
of allay-
ing their consternation, which would scarcely have been adapted to the circumstances of the people and the carnal ordinances in
which they were accustomed to repose. These spiritual views they were not wont to entertain. On such an emergency especially, when their fears were great, their minds were hardly fitted to entertain and rest upon these conceptions alone as a sign of present deliverance. Something palpable and obvious to the senses comported with their state of mind at the time, not to mention their ordinary habits of thought and the genius of the dispensation under which they lived. We believe, therefore, that something visible was best suited to the views and feelings of the people the fittest mode of amid the fears which they then experienced
of preeminence.
Hebrew Grammar, designates the article in such See his Hebrew Grammar, vol. ii. p. 17.
497
convincing them that, so far from being cut off within three years, they should be entirely freed from their enemies. This does not
exclude the spiritual but more remote sign, which Hengstenberg
While advocating
its
externality, as
most per-
we would
not remove
from the passage the distant sign, of which the former was but
the precursor and the guaranty.
This idea is also favoured by the usage of the word PiSH, although it cannot be denied that it may refer to a future event, as Hengstenberg has shewn by adducing its application in Exodus iii. 12, and Jeremiah xliv. 29, 30. It may also denote a As far as miracle, as in Deut. iv. 34 vi. 22, and elsewhere. the view of the house of David was confined to present circumstances, or to some outward event which was to befal them, the sign was a ru'xog rou fj^sXXovrog (Romans v. 14) but in so far as any spiritual, reflecting mind was turned towards a greater and
; ;
markable miracle.
Thirdly, Those who explain the entire passage of the Messiah alone find some difficulty in the 15th and 16th verses, especially the latter. They expound them in this manner. This child, the
be brought up like other children, and like powers by degrees. In answer to the question, how could the prophet place the unfolding of the faculties of a child who was to be born 700 years after, as contemporaneous
Messiah,
shall
them unfold
his
with the country's deliverance from its enemies, which took place very soon, it is said, that the prophet assumes the interval between the birth of the child Jesus and the development of his
faculties as a
state should
be freed from
it
measure of the time about to elapse before the The prophet beholding the its foes.
spread out before him as present.
Ac-
cordingly, in announcing to the pious portion of the people the approaching deliverance he says, that in an interval not longer
its ability
to distinguish
good and evil, the emancipation of the land will take place. Thus he expresses the fact, that in the space of three or This four years, both the hostile kingdoms would be destroyed. who, Hengstenberg, the substance given is of the solution by
with
many
the Messiah.
difficult,
is
nious exposition.
There
498
subtle.
refer to the
is
Messiah,
is
plain,
but that
doubtful.
The
Ahaz. was symbolical or typical of that of the latter. The symbolical name Immanuel pointed out to his contemporaries the divine assistance which should be granted to them in their adversity, in some such way as Shear-Jashub was
to introduce to the reader a child in the time of
The
Accordingly we read sage refers to Hezekiah the son of Ahaz. in Justin's Dialogue with Trypho, " Trypho replied: the Scripture does not say,
but, lo the
lo the virgin shall conceive
[t]
young woman
entire
viavig)
shall conceive
prophecy was spoken of Hezekiah." * To this it was objected by Jerome, that Hezekiah must have been at least nine years of age at the time when the prophecy was uttered. Ahaz was twenty years old when he began to reign, and he reigned but sixteen years (2 Kings xvi. 2.) Hezekiah his son and successor was twenty-five years old (2 Kings xviii. 2) when he began to reign; and therefore he must have been born several Agreeably to this supyears before these words were spoken. To turn aside the position, the alniah was the spouse of Ahaz. force of the objection urged by Jerome, Kimchi and Abarbanel Others again, who advocate assumed a second spouse of Ahaz. the non-Messianic exposition, take the almah to mean the wife of the prophet himself. So the Jewish writers Abenesra jand Jarchi, with whom in modern times Grotius and Gesenius agree. Who this son of the prophet was, they are not unanimous. ShearJashub cannot be meant, because he was so old as to accompany Hence Gesenius assumes, that the earlier wife of his father. the prophet had died, and he had betrothed another. Maher&c.
The
Shalal-hashbaz, it is affirmed, cannot be intended, because he had not the name Immanuel, which the child should bear agreeYet In answer to this it has been adably to the prophecy. duced as a parallel case, that, although the Messiah should be called Immanuel, it is written, Matthew i. 21, " and she shall bring forth a son, and thou shalt call his name Jesus." Besides, this ol)jcction to Maher- Shalal-hashbaz or Shear-Jashub drawn from the name Immanuel, is based on the supposition, that Immanuel is a proper name, which may well be doubted.
* Dialog, cum Tryphone Juda-o, p. 291, cd. Colon. 1086.
4()9
The
exceedingly forcible formula, with which the in the gospel by Matthew, lead us to regard
to
To
is
make
gelist's inspiration,
and
to fritter
down
the full
meaning of the
accommodation
is
There
is
no room
The language
is
of
Matthew
too strong
That the
Messiah but
prediction of Isaiah
to the child
of one person in the 14th verse, and in the 15th of another; or,
of quite another subject.
and 15th of the Messiah exclusively, and in the iGth The words have one simple meaning.
The
is
woman
Mary
the symbolical
name given
to the child
as-
manuel.
The whole
was
who was
a higher
name
of the
it
child portended.
was prefigurative of
it
salvation, but
pointed to
The name a spiritual salvation to be effected 700 years after. Immanuel, by which the child born during the prophet's life was
characterised, foreshewed the greater
effect the
to
far
meaning of the words is not developed by those who confine them to a child born in the time The completion was first brought out in the of the prophet.
hold, therefore, that the full
We
strictly
and
li-
we
can-
name Immanuel,
is
Ahaz,
a proper name.
only a
commemo^
rative
title
which
God
declared by
500
liverance which he
was about
As
applied to Christ,
descriptive both of
scarcely a direct and his humanity. prophecy primary it were a be, such as it would proof of them the maintain we long as As other. applicable to Him and none the child, another to passage of the direct and primary reference name Immanuel as quoted in the Old Testament and applied to Christ, cannot be adduced as an independent proof of his Deity. To such as already believe the doctrine, it serves to confirm and
it is
But
To them
the
title
is
all
we
The
far-fetched.
It educes a
to the reader,
less
announcement
viour, denoted
propriate.
The
Had
who
form Nor
by Hengstenberg recommend itself by simplicity. " The contemporaries, represented by the child whose birth is viewed as present by the prophet, will not for some years attain to the peaceful possession of the land, but must support themselves by the produce of their flocks, which will find rich pasturage in the devastated country."
exegesis must be apparent to
all.
The
"When we
some
it
to
did
Calvin,
we
adoption.
Who
This
is
and we approach it with diffidence. Dathe, with whom Professor Stuart seems to agree, thinks that the prophet speaks of a virgin of his own times who, to confirm his prediction, should This would bear a son as a real virgin in a miraculous manner. be a strict parallel to the birth of Christ. As the one was an
501
Imraanuel
necessary.
the name of
is
his virgin-mother
It introduces
not given.
But the
it
assumption
arbitrary.
a miracle where
is
not
The multiplication of miracles on occasions of difficulty has done much injury to the advancement of sound theology. Nee Deus intersit, nisi dignus vindice nodus inciderit is a counsel as applicable to the divine as to the tragedian. Some
;
almah
is
by the
child Shear-Jashub
but this
is
when he
unborn.
uttered the
prophecy.
The
child
still
On a careful
hashbaz
is
comparison of the passage with the third and fourth it seems probable, that Maher-Shalal-
meant. It is true that the latter name equally with the commemorative, but they are not significant of diiferent events. The same occurrence, viz. the overthrow of Syria and Israel, is pointed out by both. In the one, the Assyrian king is addressed in the encouraging language " haste to the prey ; speed to
former
is
the spoil, for the confederate kings shall not withstand thine arms."
fears,
In the other, Ahaz and the house of David are told to banish their because Jehovah was their protector, and would bring de-
struction
on
their enemies
The words
of the 16th verse, 7th chapter, are nearly allied to those of the 8th
In the former, " before the child shall know and choose the good," corresponds to " before the child shall have knowledge to cry my father and my mother," in the latter ; while the remainder of the verses, " the land of whose two kings thou art afraid will be wasted," and " the riches of Damascus and the spoil of Samaria will be taken away before the king of Assyria," predicts a like destruction of the king's enemies. This opinion is confirmed by the words of Isaiah viii. " Behold, I and the children whom the Lord hath given 18 me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in Mount Zion." But it has been objected, that the wife of the prophet is called There n^^"*!!! (chap viii. 3) whereas she is here styled HD^y.
chapter, 4th verse.
to refuse the evil
:
may
lical
be good reason
for this.
In chapter viii. 3, she is not dimother of a son who was to bear a symboIn the present passage,
name
on the contrary, she is represented as the mother of a child to be called Immanuel. Hence the propriety of changing the appella-
502
tion,
may
with the
strictest
We
that,
The
dif-
is
Another quotation usually referred to the accommodated class found in Matthew xiii. 13, 14, 15, taken from Isaiah vi. The words are borrowed almost verbatim from the Se9, 10. The same citaventy, but the Hebrew is a little different. xxviii. In Mark and Luke, it in Acts 27. occurs tion 26,
is
given in part.
indeed,
We
"
the translation
tell this
of
And
hesaid,
;
Go, and
people.
Hear ye
perceive not.
Make
make
and shut
their eyes
lest
eyes, and hear with their ears, and understand with their heart, and convert, and be healed." What meaning belongs to the To understand this, we must verbs in the imperative mood ? have recourse to the idiom of the Hebrew language, agreeably to which predictions are often made in the language of command. This peculiarity is not confined to the Hebrew, but extends to
Hebrew tongue,
not understand
;
equivalent to
" ye
but will
and ye
" consider the thing as already So in the 10th verse, " make done; look upon it as fulfilled." people fat," the meaning is, " pronounce of this &c., the heart
The
;"
for
when
the Orientals intend strongly to mark the character of any one, By the aid of their expression is, that they make him such.^'
the same principles
created difficulty to
we can also explain many passages that have some who are ignorant of the Eastern landifferent pointing.!
guages.
the
Hence
for
into indicatives
by a
Having thus
applied.
cleared
way
we come
to notice the
manner
in
which
it is
t'le
8vo,
503
Some say, that as our Saviour here applied to the Jews ot liis own time, what the prophet Isaiah had alleged against his countrymen above 700 years before, it could only be by way of accommodation.
asks,
When
the prophet
" Lord, how long," i. e. shall this judicial blindness continue, Jehovah answers, " Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly
desolate."
Thus
till
it
is
and obstinate
till
their
city should
they would be totally enslaved and destroyed Hence, the Saviour be utterly desolate.
and his apostles justly applied the words of the prophet to the Jewsliving in their time, because they were meant to be descriptive of their invincible obstinacy.
When
the
Redeemer apfilled up
;
they
were as strongly prejudiced against his doctrines as they had been formerly opposed to the messages of the Lord delivered by
his prophets.
Thus
Another quotation which the Jews consider a perversion of the original passage, and which is explained by many Christians on the principle of accommodation, is found in the Gospel by Matthew viii. 17, taken from Isaiah liii. 4. It is also cited
in
1
Peter
ii.
24.
It
is
affirm, that
the
evangelist attaches to
different
spired writers in
sorroivs, and is applied by the two intwo ways, thus shewing its twofold reference. When Christ made an atonement for sin, the prediction was But when, in addition to his verified, but not exhausted. making an expiation, he cast out spirits and healed the sick,
we conclude that these are all the ideas included in the wonls. Our sins ought not to be viewed apart from their consequences. When our blessed Lord took away sin by the sacrifice of himself,
its
consequences.
Bodily
disease
is
also taken
away.
It is true that
subject to
504
disease in this
bodily
it
infirmities
but, in
unknown.
In
many
diseases as a speci-
men and
of men.
The
in the
whole
be otherwise, considering the mysterious union of soul and body. When, therefore, Isaiah was prompted to speak of the Saviour, and to announce the general proposition, " he hath borne our griefs, and carried our sorrows ;" he gave utterance to terms of pregnant import bearing one sense, but
It could hardly
is made by Peter and between sin and bodily disease, rendered it impossible to take away the one without the other. The solution is thus natural and easy. The quotation made by Matthew, with its introductory formula, seems clearly to
man.
Matthew.
The
close connexion
New
Testament
observation.
We
Psalm
:
Matthew
xiii.
" All these things spake Jesus unto the multitude in parables and without a parable spake he not unto them that it might be fulfilled which was spoken by the proI will utter phet, saying, I will open my mouth in parables things which have been kept secret from the foundation of the
; ;
world."
The
is
probably Asaph.
In
The prophet Asaph speaking in similitudes was a type of Christ, who, in the days of his flesh, employed the parabolic mode of inThe words as they stand in the Old Testament pristruction.
marily and directly refer to Asaph ; but the seer in uttering them symbolised the Messiah, who spoke in parables to the Jewish Thus, what was spoken by the prophet was fulfilled in people.
the history of our Saviour.
book of Psalms, Let his dwell therein and his bishoprick let another take." This is taken from Psalm Ixix. 25. The quotation has occasioned some difficulty to interpreters, and So is supposed to present a clear instance of accommodation.
Acts
i.
20
" For
it is
written in the
man
SUPPOSED INSTANCES
01"
ACCOMMODATION.
505
" Notwithstanding the introduction made by Peter in yet he seems to mean no more than the resemblance of things, or an accommodation of the Psalmist's words to the occasion and not that the Spirit actually had Judas in his view."* It is plain to any one who reads the Psalm with impartiality, that it alludes to the treatment which David received from his enemies. But it should not be referred wholly and exclusively to the Psalmist, because various parts of it are Sykes
:
this discourse,
New
Testament.
So
This
is
sent verse to the Messiah. But the difficulty is, that several persons are spoken of by the Psalmist ; whereas the same words are applied to Judas Iscariot alone, in the Acts of the Apostles.
Let
it
cal of the
be considered, that David and his enemies were symboliMessiah and his enemies. In the spirit of prophecy
persecuted the Messiah. The psalm describes and explicitly the treatment which David received from his enemies. But as he was a typical person, the same language which, in the spirit of prophecy, he applied to his persecutors, had a higher reference to the life and death of Christ. His enemies, being the enemies of the theocracj^, were the enemies of God himself, and symbolised the Redeemer's foes. The full meaning of the
psalm ed by
until the
new
disjaensation
was found-
great. Head.
Then
The
circumstance that several are mentioned in the Old Testament, and that Judas alone is specified in the New, can create no difficulty,
when we
recollect,
that he
is
was the guide of them that took Jesus, and in connexion with the rest of the Jews, he is selected as the person in whom the prophecy was remarkably fulfilled. But the same fate befel those who acted along with him in his nefarious design. Had Judas been characterised as the only traitor, there would have been real perplexity in the passage; but as he was the chief we see nothing unnatural in speaking of him alone, especially as the object of Peter was to describe his conduct. Another quotation commonly assigned to the same class is in " But one in a certain the epistle to the Hebrews, ii. 6, 7, 8 place testified, saying, What is man that thou art mindful of him?
the traitors.
:
He
I\iKe -Hi.
506
or the son of
little
man
him
thou crownedst him with glory and honour, and didst set him over the works of thy hands ; thou
lower than the angels
This
is
bor-
rowed from Psalm viii. 4, 5, 6. It has been asked, how the passage in the psalm can refer to Christ in particular as the apostle Paul interprets it, when the Psalmist speaks of man in general ? With what propriety does the inspired writer apply to Some answer the Redeemer language descriptive of mankind ? by accommodation but this is not satisfactory, because the apostle has introduced the citation into a train of argument by way of
;
proof.
refers
Messiah
an
wholly to the
is
then
human
nature in the
is
instance,
indi-
The words
David apply
to the
human
His people are said to be members of his body, of and of his bones. The union is close, mysterious, and inseparable. Hence there is a reference to redeemed humanity in association with the Messiah or the Messiah at the head of redeemed humanity. The humanity of Messiah joined to redeemed humanity is a glorious representation of the dignity belonging to man.* Thus might we take up singly all the passages which are quoted in proof of a doctrine, or completion of a prophecy, and said to be accommodations. All such have a double allusion. From the associated nature of the events or circumstances to which they refer, they must of necessity be so constructed. Citations from the Old Testament in the New may be referred
connection.
his flesh,
events.
*
full significance
New,
are considered as
is
described in history."
Tholuch.
CLASSIFIED.
507
III. Quotations
made
or argument,
by the authority of the Old Testament. IV. Citations made for the purpose of illustrating,
beautify-
to the
I.
V. Those in which the New Testament writers have referred Old without formally quoting it.
Citations in which the things predicted are said to be literally
are called direct prophecies,
accomplished.
These
They
afford an irrefragable argument for the truth of the Christian reThus the 110th Psalm is a prophecy of Christ and of ligion.
him
alone.
It is
i.
we regard the second Psalm, which contains an illustrious proTo affirm that its primary or phecy of the Messiah's kingdom.
literal application
its
secondary or spi-
ritual to the
Messiah,
the oracle
itself.
That
;
is
proved by
verses, the
Acts
iv.
25, 26
two
apostles
expounded them.*
from Isaiah
ix.
1, 2.
"
Of the same nature is Matthew iv. The land of Zabulon and the land
sat in darkness
of Nepthalim,
by the way
The
people
which
and to them which sat in The orilight is sprung up." ginal passage should be rendered thus: " As in the former time [Jehovah] brought into contempt the land of Zebulon and the land of Naphtali, so shall he afterwards honour the tract about
light
The
verse
and
The
contempt when they were ravaged by the Assyrians, and their inhabitants carried into captivity under Tiglath-Pileser, as recorded in 2 Kings xv. 29 1
;
was blessed with the ligrht of the gospel and the Saviour's presence, which shed upon it an unChron.
v. 26. district
The same
earthly glory.
*
We
who
Com-
New
189-192.
508
II.
QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW. Quotations of passages symbolically or typically descriptive.
They refer to two perprophecies are of this nature. sons or events connected as type and antitype, symbol and thingsymbolised. But all prophecies are not typical, and belong not
therefore to this head.
Many
prophetic which
fall
hand there are passages not under the present class. These record things
the other
On
done
Thus
under the law, a lamb was offered up as an atonement for transgression. The lamb under the law was a type of Christ. Hence " For these things were done that the it is said in John xix. 36 Scripture should be fulfilled, A boncof him shall not be broken." This is cited from Exodus xii. 46 " Neither shall ye break a bone thereof," David also says. Psalm xxxiv. 19, 20 " Many
:
:
him out of them all. He keepeth all his bones not one of The/w// meaning was exhibited in the antitype. Another example belonging to this class is John xv. 25, cited from Psalm xxxv. 19 " But this cometh to pass that the word
eth
them.is broken."
:
might be
fulfilled
that
is
They
hated
me
without a cause."
These words were uttered by David, who, in his official capacity, was a type of Christ. The New Testament warrants us to regard them not only as applicable to himself, but to the spiritual David his greater son. Under this head Matthew ii. 15 and ii. 17, 18, which have been
III. Passages cited for the purpose of proving a doctrine or
God
is
of
had been threatened with exclusion from " to-day if ye will hear his voice harden not
your hearts."
rest
By
this
means he
was spiritual.
in the New, translated in the Biblical Cabinet, vol. xxxix. but especially Beck's admirable treatise, Bemerhung ubei- Mes-
"On
Zeitschrift for 1831 ; and the Appendix to an Essay on the 9th chapter of the Epistle to the Romans entitled, Versuch einer pneuviat'isch-hermeneuHschen Entwickelung des d Kapitels im By-, an die Romer, 1833.
Scripture," in the
Tubingen
CLASSIFIED.
50!)
These might be called accommodahad not the term been abused by unwarrantable applications. So Romans x. 6-8 from Deuteron. xxx. 12-14 " But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above :) Or, who shall descend into the deep ? (that
embellishing a discourse.*
:
is,
up Christ from the dead.) But what saith it? The nigh thee, even in thy mouth, and in thy heart." Here the apostle adapts to his purpose the language of Moses in the
to bring
is
word
book of Deuteronomy.
to describe the plain
Moses employs
and accessible nature of the commandments which God enjoined upon the Israelites. These are repeated in the epistle to the Romans to shew the nature of the righteousness which is by faith. Justification by faith is an intelligible doctrine and easy of access.f See also Romans viii. 36 from Psalm xliii. 22
Septuagint, where the apostle applies to suifering Christians in
his times
V.
what the Psalmist said of others long before. In 1 Tim. 18 the apostle, says Tholuck, " quotes the Old Testament
it
to the rea-
by an inference a majori ad majus to deduce the lesson that the human labourer is still more worthy of his reward." V. Passages in which the New Testament writers have reThe ferred to the Old Testament without formally quoting it.
following
is
list
of such places
* " The difference," says Tholuck, in the very able Appendix to his Commentary on the Epistle to the Hebrews, " between this class and that of typical prophecy, consists in this, that in accommodating the passages of Scripture, the notion of a l/vivoiot, intended by God is altogether abandoned, and the parallel is rather taken by the author than given by God." fine exegetical talent, took f* Calvin, who was possessed of singular acuteness and Moses coelum et mare nominat tanquam loca reniothe right view of tliis quotation
:
faulus autem perinde ac si aliquid spiritualis mysterii Siquis istam interpretalateret sub his vocibus, ad mortem et resurrectionem trahit. tionem nimis coactam et argutam esse censctiu', intelligat non fuisse Apostolo propositum, Mosis locum anxie tractare sed ad prscsentis causa; tractationem duntaxat aptiora, et
homini aditu
difficilia.
sed expolitione utitur, sit apud Mosem Mosis propius accommodat. Ille de locis inaccessis loquutus erat Paulus ea loca expressit, qua et ab aspectu nostro maxinie omnium sunt Quare si per amplificationem vel abscondita, et fidei tamen nostrse respieienda sunt. expolitionem hsec dicta accipias, non poteris dicere quod Paulus violenter aut imporplicare.
Non ergo
:
qua
tune detorserit Mosis verba sed potius fateberis citra ad vocabula Coeli et Maris allusisse.
:
uUam
t The large
only.
Roman numerals
books of the
New
Testament
The
figures before
which vs
510
Matt. V.
14.
vs.
vs.
21
;
31
Deut. xxiv.
vs.
vs.
33
43
VIIL
vs.
38
36
vs.
Mic.
vii.
6.
XI. 5
Is.
xxxv.
;
5.
xxix. 18.
vs.
14
Mai.
;
iv.
ii.
5.
1.
XIL
42;
vs.
Num.
15
;
xxviii. 9, 10.
vs.
40
Jon.
;
XVIIL
XXL
44
Is. viii.
XXIII. 35 Gen. iv. 8. 2 Chron. ii. 34, 35, 44. 38; Ps. Ixix. 26. Jer. xii. 7. xxii. 5. vs. 39; Ps. cxviii. 26. XXIV. 15 Dan. ix. 27- vs. 29 Is. xiii. 9, lO; Joel iii. 15. vs. 37 ; Gen. vii. 4. XXVII. 43 Ps. xxii. 7, 8, 9. Mark I. 44 Lev. xiv. 2. II. 25, 26 1 Sam. xxi. 6. IX. 44 Dan. ix. 27- vs. 24 Is. Ixvi. 24. XIII. 14 X. 4 ; Deut. xxiv. 1.
14. Zech. xii. 3.
Dan.
vs.
Is. xiii. 9,
10. Joel
iii.
15.
vs.
Luke
16.
viii.
I.
10
33
Mic.
iv. 7.
vs.
55
4.
Gen.
xxii.
;
vs.
73; Gen.
15.
V.
IL
xii. 3,
vs.
34
Is.
14,
2 Kings
IV. 25, 26; 1 Kings xvii. 1, 9- xviii. 44. vs. 27; 14. V. 14 ; Lev. xiv. 2. VI. 3, 4 ; 1 Sam. xxi. 6. X. 4 ; XI. 31 ; 1 Kings x. 1. vs. 29. vs. 28; Lev. xviii. 5.
8.
XIII. 35
;
5.
XIV.
7.
vs.
Prov. xxv.
;
6.
27 18
Gen.
Is.
vii.
29
Is. viii.
14.
Zech.
vs.
xii. 3.
XVII. 3 Lev. xix. 17- vs. 15. vs. 32 Gen. xix. 26. XX.
;
vs.
37
Exod.
iii.
6.
XXIIL
;
29
30 ; Hos. x. 8. John L 52 ; Gen. xxviii. 12. IIL 14 ; Num. xxi. 8, 9. VI. 49 Ex. xvi. 15. VIL 22; Lev. xii. 3. vs. 38 Is. Iv. 1. Iviii. 11. xliv. 3. Zech. xiii. 1 xiv. 8. vs. 42; Ps. Ixxxix. 4. cxxxii. 11. Mic, v. 1.
;
hv. 1.
VIII. 5
IX. 31
vii.
Prov. xxviii. 9.
[Ps. Ixix. 22.]
XII.
13; Ps.
4.
26.
vs.
34; 2 Sam.
vii.
XVIL
Acts
II.
12
XIX. 28
17
;
30
2 Sam.
VIL
i.
Gen.
xvii. 10.
vs.
vs.
Ex.
7.
vs.
20
Ex.
ii.
2.
;
Josh.
iii.
14.
vs.
38; Ex. xix. 3. vs. 45 46 ; 2 Sam. vii. 2. Ps. cxxxii. 5. X. 34 Deut. x. 17. XIIL 17; Is. i. 2. Ex. xii. 37. vs. 18; Deut. i. 31.
2.
vs.
;
ii.
10.
XVIL
31
;
Rom. L 22;
17.
Jer. x. 14.
IL 6
vs. 11
Deiit. x.
IIL 8;
vs.
Jer. xvii. 6.
IV. 11
Gen. 35
xvii. 10.
;
IX.
20
Is.
XL
;
vs.
XIL
1
Amos
v. 15.
;
16 X.
Is. v.
Cor. L 20
Is. xliv.
25.
1
V. 13
;
Deut.
xviii. 1.
Ex.
xiii.
Num.
ix.
18.
3-6; Ex.
Num.
xi. 4,
vs. 8,
New
cases
Testament designated by the large Roman numerals immediately preceding. where several successive verses are referred to, the first only is named.
In
CLASSIFIED.
9,
511
XIV. 34
; ;
10
Num.
16.
xxv.
1, 9.
Gen.
iii.
XV.
;
Is. liii. 8, 9-
vs.
2 Cor. V. 17 Is. xliii. 18, 19. Gal. II. 16; Ps. cxliii. 2. III. 6 ; Gen. xv. 40. IV. xxii.; Gen. xxi. 2, 9. xvi. 15.
6.
vs.
17
Ex.
xii.
Eph.
Phil.
II. II.
17
10
;
Is. xlv.
23.
VI. 9; Deut. x. 17. Job xxxiv. 19IV. 5 Ps. cxix. cli. cxlv. 18.
; ;
Col. II. 1 1 Deut. x. 16. III. 25 Deut. x. 17. Job. xxxiv. 2 Thess. II. 4 ; Dan. xi. 36. vs. 8 ; Is. xi. 4. 1 Tim. II. 13 Gen. i. 17. vs. 14 ; Gen. iii. 6. VI. 7 ; Job.
;
19.
i.
21.
2 Tim. III. 8; Ex. vii. 11, 22. Heb. III. 2 Num. xii. 7. vs.' 17 ; Num. xiv. 35, 36. V. 4 ; Chron. xxiii. 13. VII. 1 ; Gen. xiv. 18. IX. 2 ; Ex. xxv. xxvi. 36.
;
14; Num. xiv. 36. X. 12, 13; Ps. 28 Deut. xvii. 6. XI. 3 ; Gen. i. 1. vs. 8 ; vs. 4 ; vs. 5 ; Gen. v. 24. vs. 7 ; Gen. vi. 8, 14. Gen. xii. 1, 4. vs. 13; Gen. xlvii. 9- Ps. xxxix. 13. vs. 14; Hos. vs. 20; Gen. xiv. 2. vs. 17; Gen. xxii. 1. vs. 18; Gen. xxi. 12. vs. 22 xxvii. 28. Gen. 1. 24. vs. 23 Ex. ii. 2. vs. 28 Ex. xii.
xl. 3.
vs.
vs.
ex.
1.
Ixiv. 1.
vs.
11,18.
1. vi.
vs.
29
vs.
30
Josh.
1
;
vi.
20.
vs.
31
Josh.
ii.
17, 23.
vs.
32
Jud,
vi. 4, vi.
15, 11.
vs.
33
iv.
2 Sam.
3.
viii.
34
20. 2 Mace.
and
26.
vii.
XXXV.
vs.
Prov.
iv.
vs.
vs. 12, 13; Is. XII. 9; Num xxvii. 16. 15; Deut. xxix. 18. vs. 16; Gen. xxv. 31,
vs.
29; Deut.
vs.
iv.
24.
ii.
XIII. 11
10.
Lev.
iv. 12,
Num.
xix. 3.
14; Mic.
II. 1;
ii.
James
vs.
I.
19; Prov.
xxii. 9. vs.
xvii. 27.
21
1
Gen.
25
Josh.
1. vi.
V. 3
vs. 1
1
ii.
Job
vs.
i.
21, 22.
xlii.
Kings
Peter
12.
II.
Ps. xxxiv. 9-
23.
17
10
Hos.
20
Ps.
Gen.
23.
vi. 3,
31.
viii.
V. 5
vs.
Prov.
;
iii.
34.
vs. 7
Iv.
6 Gen. xix. vs. 15, 16 ; Num. xxii. in. 4 Ez. xii. 21. vs. 5, 6 ; Gen. i. 1, 2, 6. vii. 21. vs. 8 ; vs. 13 ; Is. Ixv. 17. Ixvi. 22. vs. 10 ; Ps. cii. 26, 27. Ps. xc. 4. Prov. xx. 9. III. 5 ; Is. liii. 4. vs. 12 ; Gen. iv. 8. 1 John I. 8 JuDE, VS. 5 Num. xiv. 35. vs. 7 ; Gen. xix. vs. 11; Gen. iv. 8.
2 Pet.
5
;
Gen.
vii.
23.
Num.
xxii.,
I.
and xvi.
;
1,
31.
6.
vs.
Rev.
20; Job
Ez.
1
Ex. xix.
Ez.
i.
Zech.
II.
xii.
;
10-24.
xxv.
33.
vs. 14,
2.
15
Dan.
vs.
X. 5, 6. vii. 9.
27-
viii. 2.
14
Num.
ix.
xxxi. 16.
Is. xxii.
IIL 7;
22.
xii.
i.
vs.
9;
12;
Is. xlv.
and
Is. vi.
IV. 6
Is.
vs.
IV. 5; 19; Prov. iii. 11, 12. V. 1 1 Dan. vii. 10. VI. 8 x. vs. 14; Ps. cii. 27. xxiv. 18-23. xxxiv. 4.
14.
vs.
;
Ez.
i.
and
512
Is.
xxxiv. 4.
16; Hos.
x. 1.
;
x. 8.
Is.
ii.
10,
;
19-21.
i.
ix. 4.
VIII. 3
X. 13, 20.
Lev.
vs.
xvi. 12.
IX. 3
26.
Joel
6.
ii.
Dan.
vs.
20
X. 2
4, 7,
;
9, 10.
;
3;
ii.
Jer.
vs.
4; Dan.
viii.
xii.
Ez.
vs.
8-iii. 4.
1
Zech.
iv. 2, 3, 1 1, 14.
vs. 5
;
Kings
Ex.
vs.
Dan.
2.
9.
vii. 7, 8.
vs.
10
vs.
15
Dan.
44.
vii.
27. Ps.
;
ii.
XII.
vs.
Mic.
iv.
Gen. xxxvii.
1.
9, 10.
vs.
vii.
Ps.
xii.
ii.
7
1
21.
vs.
xi. 1.
xii.
vs.
14; Dan.
vs.
25.
7.
;
XIII.
Dan. Dan.
14
x. 13,
vii. 3.
Ii.
10
Gen.
27.
ix. 6.
14
Dan.
iii.
Ii.
XIV. 8
Is. xxi. 9-
Jer.
;
8.
Dan. Is. xix. 1. Joel iii. 18. vs. 19, 20; Is. Ixiii. Lam. i. vii. 13 vs. 15 XV. 3 ; Ex. xv. 1. vs. 4 ; Jer. x. 7. vs. 8 Ex. xl. 35. 1 Kings 15. XVL 2 Ex. ix. 8-12. c. 7-10. vs. 12 ; Is. xi. 15, viii. 11. Is. vi. 4. Dan.
iv.
;
vs.
10
Ps. Ixxv. 9;
Is.
vs.
16.
XVIL
vii.
Jer.
Ii.
13.
vs.
Is.
xxi. 1.
vs.
Jer.
Ii.
7.
vs.
;
12
3
Dan.
Jer.
vs.
20, 24.
Ii.
vs.
15
Is. viii. 7.
Jer. xlvii. 2.
1.
XVIIL
3,
1.
Is. xxi.
1-10. Jer.
Ii.
;
Is. xiii.
iii.
39, 40.
8.
Ii.
vs.
7.
Nah.
1.
4.
Is. xlviii.
20.
Iii.
11. Jer.
6, 45.
1.
Jer.
;
vs. 7,
Is.
Is. xlvii.
7-9. Jer.
vs.
31.
vs. 11
Ez. xxvii.
ver.
iv.
18;
14.
vs. vs.
xxxiv. 10.
20;
Is. xliv.
48. Dan.
vs.
21
Jer.
Ii.
63, 64.
vs.
;
22
ii.
xxiv. 8. Jer.
vs.
vii.
vii.
23
4
;
Is. xxiii. 8.
XIX. 2
vs.
ii.
Deut.
2.
xxxii. 43.
xxxiv. 10.
vs.
Ps.
Dan.
ii.
i.
44,
15.
27.
13
Is.
Is. Ixiii. 1.
15
Ps.
9-
Is. Ixiii. 3.
Lam.
vs. 17,
vii.
18;
vs. vs.
20;
7
;
Is.
XXX. 33.
xxxix. 2.
10.
Dan.
11, 26.
XX. 4; Dan.
Is.
vii.
9, 22, 27.
Ez.
vs. 8,
vs. 11,
12; Dan.
1
;
vii. 9,
Dan.
xii. 1, 2.
XXL
Is.
Ixv. 17.
Ixvi. 22.
vs.
Ez.
;
and
vs.
xlviii.
vs.
Is.
XXXV. 10.
31.
vs.
vs.
;
Is. xliii.
19=
vs.
;
10; Ez.
vs. 11;
Ez.
xlviii.
15
Ez.
xl. 3.
19
vs.
Is. liv. 1 1,
12.
Ex.
xxviii. 17.
vs.
23
Ez.
xlviii.
35.
8.
vs. 24,
25
Is. Ix. 3,
11, 20.
vs.
;
XXIL
;
1; Ez.
xlvii. 1, 12.
xlviii.
Zech. xiv.
vs.
Ez.
35.
10
]
Dan.
Deut.
viii.
26.
vs.
16
Is. xi.
1,10.
vs.
17
Is. Iv. 1.
vs.
iv.
xii.
32.*
* This enumeration has been taken from Knapji's " Recensus locorum Veteris Testamenti in Novo," appended to the 2d vol. of his edition of the Greeli Testament, in conjunction with the concluding part of a beautifully printed pamphlet, entitled, " Passages cited from the Old Testament by the writers of the New Testament,
compared with the original Hebrew and the Septuagint version. Arranged by the Junior Class in the Theological Seminary, Andover, and published at their request,
under the superintendence of M. Stuart, Assoc. Prof, of Sac. Literature." Andover, We have been materially aided by the fine arrangement of the quotations 1827, 4to. exhibited in this treatise, and have generally followed its copious list, except in a few instances, where we trust that some improvement has been effected. It rests uium
Knaj)i).
513
Having
New
remains to consider their bearing on the question of inspiration. It is well known, that some have attempted to
Testament,
uphold the ancient doctrine of verbal inspiration, meaning by such a phrase the emanation of the very words, as well as the
subject-matter, from the
Holy
Spirit.
Our
present object
is
not
nexion between the theory of verbal inspiration and the quotaThe circumstance tions made by the New Testament writers.
that the latter cite the Septuagint translation
itself,
is
a presumption against
We are to remember, that the Septuagint is by no means one of the best versions that it is remarkable neither for literality nor accuracy. If the ipsissima verba had been con;
have been taken from the Hebrew text rather than the Greek verfound to vary from their originals. There is an agreement in sense, but not in words. Nay, it is frequently difficult to harmonise them in respect to meaning. The terms and phrases of the Old Testament, if literally inspired, were the best that could have been adopted. Why then did not the writers of the New Testament give as nearly as possible these best terms and They should have adhered to the ipsissima verba of phrases.
sion, they are
the
Holy
were the
genius of the
allowed.
But
in-
The
very
To this it
Testament do not present an exact much less do the words themhas been replied, that two phrases or two modes
New
both be the best in separate places, for diffeAlthough, therefore, the original words of the rent purposes. Old Testament were the best in the circumstances in which they were employed, they might not have been the best in other and And if they themselves might not have different circumstances.
of expression
may
been the best in various localities, pies might not have been the best
it
also.
Thus
a departure from 3 T
514
by the advocates of
this
New
is justified
it beyond all controversy, that same terms could not have been employed in both cases, because the languages are different. Hence we are obliged to
The
the very
Hebrew terms, as far as the Greek would admit, was the very best mode of conveying their meaning, and consequently the one
most
likely to be adopted
by the sacred
writers.
We
are inclined
an exact imitation would have been exhibited, had the words of the Old Testament been inspired. They were the best that could have been used in every case, and the nearer
to think, that such
they have been to all purposes. If the sense was always one and the same, we do not see how the words expressing it, when literally inspired, could
differing idioms
But
at the
if
is in that case a presumption words being employed in the New Testament. The sense of Scripture being always one the meaning being unalterable, we cannot think of the Spirit suggesting to
some
the writers the use of single terms bearing the original Hebrew, without attributing to
inconsistency.
tain
little
similarity to
Him
a measure of
We make him vary from himself, in order to atan object, which, for ought we can see, would be equally, if not better accomplished, by closely copying the best words presented in the Old Testament. If it be asserted, that a strict adherence to the Hebrew words was not best for the purpose of instructing the persons to whom the New Testament was addressed, the fact
is
admitted
but
we maintain
that
it
sufficiently
even to the very words, because, on such a supposition, the Holy Spirit would not have so far deviated from himself. The fact of the authors using such latitude as merely to convey the general
sense of cited passages, is surely against the notion of an uniform suggestion of the Old Testament phrases to the minds of the Jewish writers. The argument which alleges, that the same words may not be the best in two separate places, and that therefore a cited passage
may
515
seems to take for granted what ought to be proved. It is not sufficient merely to affirm, that the New Testament words, though differing from the Old, are inspired, and therefore the best in the circumstances, while the originals whence they are
stances in which they were written.
taken are also inspired, and consequently the best in the circumWe admit, that two pas-
may
but
still it
remains
respective writers
both cases, proves them to have been directly imparted to the by the Holy Spirit. It will ever remain in-
taken from that version and transferred to the New Testament pages. The authors must have been deprived of self-consciousness, if in every instance they needed to be prompted to the use
If of the Greek version in citing from the Jewish scriptures. they be robbed of that knowledge and discernment of the ancient canonical books implied in the various circumstances of their
lives,
they are degraded to automata acted upon by the Spirit in as a musical instrument is touched by the hand
of the performer.
free-will, or
the use of their reasoning powers, for the sake of a hypothesis. This were to purchase it at too dear a price. Whatever previous
as writers,
and
And had
the very
words of the Old Testament been in all cases inspired, we should have always expected literal quotation. No paraphrasing or The sacred looseness in citing should then have been seen.
writers
would have been penetrated with too much reverence for them frequently. To aver that the same general meaning may be conveyed in two different modes of diction, each of them the very best in its own place,
and thence to
and
illogical.
costumes
unnecessary, gratuitous,
516
CHAPTER
XII
This
subject
it
demands
ficulty
important
It has ever bearings on the character of Revelation in general. by its aid with the infidel, who endeavours topic primary been a
to shake the
To
If it has occasioned distressing perplexity. be true that the Bible comes from God, and that he merely employed the writers in promulgating his will to man, it must be admitted, that the divine production cannot but be consistent
serious Christian
with
it is
itself.
If
we
whom
he had
All
ruler
we can
Almighty
Heaven and
is
Him
imperfection
mutation
To
and to every feeling of the heart. Increase of knowledge cannot be predicated of Jehovah. He who could call a world into existence by the word of his mouth, and beautify it with the richest costume, unquestionably knows the beginning from the end. He must be possessed of all wisdom. To conceive of him in any other character, is to undeify him, by denying those glorious perfections which man can so imperfectly scan. The feeble light
is
Him who
invisible
but
it is
wholly unable to
which
The
theist
When,
out
therefore,
Human
517
The
Hence,
if
we
believe that
will
be not
here
And
we
of the persons
whom
he has thought
known
his will to
mankind.
precisely
ourselves.
It is
was.
It is sufficient to
be
and mysteriously enlightened, yet so as to be conscious of the animating energy, and of the source whence it came. Jehovah
employed them as
his
When we
advance
a step farther, and advert to their inspiration as writers, we are launched into the disputations of polemic theology. In opposition to Priestley,
we
not
Some superintending care must have been exercised over them to prevent them falling into error. What may have been the degree of this inspiration, it belongs
less
than ivitnesses.
One
far
thing
is
directly
communicated.
The
sublime songs of
beyond the ages of a former dispensation, into the womb of futurity, where they beheld scenes of transcendent grandeur. Their spirits, transported into regions of light, saw things impossible for human intellect to discover. We take it for granted, that the sacred penmen were kept from falling into any inconsistency in their compositions, else their inThe contents of each book spiration was absolutely valueless. which they wrote, form in themselves a harmonious whole. False
statements, incorrect reasonings,
them
absurd metaphors,
unnatural
images, can be attributed to them only by unbelievers. Still farther, not only must the composition of each individual
itself,
but
all
upon
What
is
written
by one prophet,
ances of another.
The
518
The
and the lessons delivered by Peter, advance nothing contrary to the teachings of James. If one holy man spake as he was moved by the Holy Ghost, all must have spoken under the same influence. If the writers of all the books were inspired, they received their communications from the same source. If any one of them have clearly contradicted another, the fault must be charged on the Deity, by whom they were supernaturally enlightened, and from whom they received authority to publish a message for the edification of men. God is true. In him are hid all the treasures of wisdom and knowledge. Since his perfect omniscience comprehends all things, he cannot but exercise a harmonising influence on the minds of his servants. Whatever he thus reveals, bears on it the impress of his own seal. The finger of the Almighty cannot be mistaken. It matters not whether he employ one individual or many to commit to writing whether the different parts what he is pleased to make known of one great system of truth be assigned to one or a thousand whether he speak to his creatures at sundry times and in diverse
manners, or by one messenger, he is equally the author of each and every feature of the spiritual structure. Its magnificence is
all his
own.
If
it
is
pro-
must
it
it
great Architect by
whom Men
have indeed
failed.
Professing them-
became fools. Should irreconcilable and contradictory assertions be found in different parts of Scripture, it would not be philosophical at once to reject the books containing them. It should be previously ascertained, whether such things were really spoken or written by the authors themselves, or whether other hands have not corrupted
the records.
And
should
it
and form from the inspired penmen, we should not be justified by our puny and weak understandings in pronouncing an unfavourable verdict on the writers. It should be first investigated, whether our own ignorance may not stand
come
in that condition
in the
vision
way may
Our
short-sighted
519
Mind through
the
medium
of his messenit
May
can-
God
may be
why
to
word appear
to stand in opposition
one another.
We know
are
blind and hearts hard, that they should not see with their eyes,
some who
all
;
light,
her powers
all
the words of a
still
eyes,
that I
behold wondrous things out of thy law." Some do not inquire others inquire not in a right spirit. Hence they do We should not, not behold the beauty of the divine system.
;
may
be justified in refusing the claims of a divine revelathough we might not be able to reconcile satisfactorily a few portions. But we take our stand on higher ground, and challenge the opponents of Christianity to produce real contradictions. The discrepancies are only apparent. Not one contraOn this diction is to be found in the whole range of Scripture. subject, hasty assertions have been put forth by ill-informed men venturing to impugn the divine word without fair and candid exWhen brought to the touchstone, their impious acamination. Like the darkness of night, cusations appear in true colours. It is impossible but they are scattered by the light of heaven. but woe unto him through whom they that offences will come come. Here we have to contend with a host of enemies. Deists, Unitarians, Neologians, and others, concur in stigmatising the book of God. From the Deists, much need not be feared in the Ridicule and sarcasm form their chief arguments. present day. From the Unitarian, we dread no harm. The Neologians of Germany, too, have put forth all their powers on this subject. Their writings abound with chapters on the real discrepancies of Scripture.* But their proofs have failed. And when all their
therefore,
tion,
;
* As a specimen of real contradictions adduced by Neologists, take the following from BertliolJt's Introduction to the New Testament.
INIatthew v. 3.
viii.
Luke
.
vi.
20.
28-34.
.
ix.
16.
viii.
26-39.
V. 3(j.
520
"
learning and philology brought to bear on the battlements of truth are unsuccessful, it may be safely affirmed that success is
utterly hopeless.
Si
Pergama dextra
division
In the examination of the present subject, different modes of have been adopted. Jahn, for instance, has classed them
also Sandbichler his abridger.
and historical passages. Bauer has made two classes, Gerard divides them into seeming viz. historic and doctrinal. between in historical passages, contradictions in quotations, predictions and their accomplishment, and in points of doctrine.
into inconsistencies in doctrinal, prophetic,
So
It is impossible,
and again,
The
;
woven with
truths
its
history
doctrinal
and
historic.
We
tioned
(a)
writer.
:
Contradictions
(b)
Or,
(b)
(c)
The
division
1st,
Old Testa-
ment
2dli/,
New
Testa-
ment
writers.
Sdlt/i
New
.
Testament
xii. 8.
writers.
Luke
iii.
20-35.
viii.
27;ix.
1.
.
ix.
30-38.
vi.
1-5.
14-23
43-45
xii.
10.
15-27.
different,
is
a contradiction.
of the
w., 8vo,
521
shall
preli-
we
But
there are
some
it
is
We
lest
an incorrect
The
Holy
fall
Spirit.
of Samuel, Kings, and under this remark. It is certain that An textual errors exist in them, which ought to be rectified. actual comparison of Samuel and Kings with the books of Chronicles, will prove the truth of this assertion. (b) Every doctrine or principle is not fully revealed in every
should be carefully
rectified.
The books
Chronicles, especially
is treated on one occasion, and Sometimes one aspect of it is rendered prominent, and again another. Sometimes it is stated absolutely,
place.
One
part of a subject
limitations,
and again without any. Hence view of the superficial reader from not comparing all the passages that speak of the same thing, and placing its separate features in It is of great importance to understand their relative position. in the true every doctrine or duty in its fullest comprehension
discrepancies have arisen to the
bearing of
(c)
its
whether the same topic be two places which seem Two separate occurrences may be described in sito disagree. milar expressions, or they may have such a likeness as to lead the hasty reader to suppose that they are one and the same.
It is necessary to ascertain,
treated, or the
same event
described, in
Let
it,
therefore,
same.
different purposes for which a writer adduces or touches prompt him to notice particulars on one occasion which We must attend to the object he has in he omits on another. since he presents a view to the drift or scope of his discourse, given theme more or less fully, according to the particular end he proposes. So two or more authors treat the same topics diffe-.
{d)
The
on a
topic,
Obvious as
this truth
many seem
to
have
lost sight of
it.
One
series of facts.
not ne-
3 u
522
ALLEGED CONTRADICTIONS OF SCRIPTURE.
all
an event.
One may
Even
(y) Truth was revealed gradually to the world. In comparingNew, we should not expect the same degree of light or knowledge in both. In several important particulars, the two dispensations are unlike. Things simply permitted under the one, are absolutely forbidden under the other
laws are repealed, statutes abrogated, and ordinances abolished. In condescension to the weakness of mankind, God has been pleased to adapt the matter and manner of his communications
to their circumstances.
Because the
its
New
Testament
differs in
and perfection of
is
revelations,
we should
The
genius of
dissimilar.
is
insensibly changed.
Hence the
sentiments of an objector
may
Contradictions exist in the divine with an adjoining statement. communications, because we are not careful to discover the true
meaning.
(A)
The
it.
order of time
is
is
An
occurrence
before
may
be concluded, without
Or
into a history,
to a subject
which contains
in-
Thus
events
exposi-
by prolepsis and
to
it is
hysterosis.
Many
order of time,
(f)
when no key
given.
Contradictions
may
Where
and the
the fraction
number put in round terms for both. (A) Apparent chronological contradictions arise from the circumstance, that the same period is variously dated by the inspired
frequently omitted, and the whole
historians.
523
characteristics
From
crepancies
may
present themselves.
(m) names.
It is
not unusual to find, that the same place had different In the progress of time the ancient appellation was
Even
at the
were given.*
(w)
is
The same
individuals
;
had
different
names.
One
of these
another,
by another.f
Thus in Gen, xxxi. 47, the name of the heap of stones gathered together by Jacob, was called Jegar-sahadutha (the heap of stones)^by Laban but by Jacob, Galeed. The same place is styled Mizpeh of Gilead (Judges xi. 29.) In Deuteronomy iii. 9, Mount Hermon is said to have been called Su-ion by the Sidonians, but by the Amorites, Shenir. The same place is also called Sion in Deuteronomy iv. 48, which differs from the holy mount in orthography, though in English they are confounded. KirThe same is jath-jearim (1 Samuel vii. 1) is also called Baalah (1 Chron. xiii. 6.)
;
named Yahar (Psalm cxxxii. 6), that is, the tvood ; for Kirjath-jearim means, the city of woods, being situated in a woody region. Egypt is called Ham (Psalm Ixxviii. 51), and the land of Ham (Psalm cv. 1'3). Baiith, a town of the Moabites, mentioned in Isaiah xv. 2, is called Beon, contracted from Baal-meon in the book of Numbers
Gesenius, De Wette, and xxxii. 3, 38, and also Beth-baal-meon in Joshua xiii. 17. Henderson take the word as an appellative in Isaiah xv. 2, meaning idolatrous tem2)le Jeinisalem is called Ariel (Isaiah xxLx. 1), denoting the lion of God, in allusion to the Egypt is styled Rahab for her inimpregnable character of the Jewish metropolis. Psalm Ixxxvii. 4 Ixxxix. 10, Babylon is called solence or pride, in Isaiah li. 9 Sheshach (Jeremiah xxv. 26.) The origin of this appellation is difficult, and many explanations of it have been given, Blayney thinks it may come from the verb "^T^tt^,
; ;
it was not, like most other cowering as it were amid the waters that surrounded it. It should probably, however, be traced to the Persian, as Von Bohlen thinks, conjecturing that it is the same as Shih-Shah or Shah-Shah, (See Symbol, ad Interpret. Sac. Cod. e Ling. Pers. p. house or court of the prince.
low
situation, for
flat plain,
on a rock or high
placCj'^but
on a
22.)
See Glassius' Philologia Sacra, ed. Dathe, p. 645 et seq. in Genesis xxxvi. 2, among the wives of Esau is mentioned Adah, the daughter of Elon the Hittite, In 26th chapter of the same book, 34th verse, the
+ Thus
is
among
Aholibamah, the daughter of Anah, is also numbered is never mentioned in the preceding part of the history. It is probable, therefore, that she is the same with Judith, the daughter of We see no reason for imagining with some, that the Beeri the Hittite (xxvi. 34.) Glassius thinks he had three, viz. Anah, Zibeon, and father had also several names.
same
called
Bashemath.
Beeri.
When Aholibamah
?
is
may
not
Anah be
the
mother's name
"
The daughter
is
with Aholibamah, but Anah. Aholibamah was the daughter of Anah Anah was the daughter of Zibeon the Hittite. According to tliis, Zibeon was not another appellaBashemath (Genesis tion for Beeri, but the name of Aholibamah's grandfather. Chileab (2 Samuel iii. 3), son of David and xxxvi. 3) is styled Mahalath in xxviii. 9, In 2 Kings viii. 29 one of the kings of Abigail, is called Daniel, 1 Chron, iii. 1, Judah is called Ahaziah, the son of Jehoram in 2 Chron. xxii, 6 he is named Azariah. In 2 Chron. xxi. 17 he is named Jehoahaz, an inversion of Ahaziah. Josiah
;
was succeeded by
his son
Jehoahaz (2 Kings
x.\iii.
30)
in 1 Cliron.
iii.
15 he
is
called
524
(o)
The orthography
is
Johanan,
In Jeremiah
xxii.
11 he
is
called Shallum,
;
In 1 Chron.
ix.
39 Ner
is
Samuel ix. 1 he is called Abiel. Abinadab, son of Saul (1 Chron. x. 2), is called Ishui, 1 Samuel xiv. 49. In 2 Chron. xi. 20 mention is made of Maachah, the daughter of Absalom, but in xiii. 2 she is called Michaiah, the daughter of Uriel. It appears, then, that both the father and daughter had two different names. The Absalom here mentioned was not David's son, as may be inferred from 2 Samuel xiv. 27, where he is said to have had but one daughter, Tamar. Thus, he who is called Absalom in 2 Chron. xi. 20, was a different Azariah, the person from David's son. In 1 Kings xv. 2 he is called Abishalom. son of Oded (2 Chron. xv. 1), is named in the 8th verse Oded, after his father. In 2 Chron. xxiv. 20 mention is made of Jehoida the priest. The same person is called Barachias (Matthew xxiii. 35), and Johanan, 1 Chron. vi. 9. Uzziah, king of Judah Both appellations are of (2 Chron. xxvi. 1), is named Azariah, 2 Kings xiv. 21. Azariah, assistance or kindred signification. Uzziah signifies strength of the Lord Reuel, priest of Midian, and father-in-law of Moses (Exodus help of the Lord. The same person ii. 18), is also called Jethro in Scripture, Exodus iii. 1; xviii. 1. appears also to be denominated Hobab, Numbers x. 29. Hobab is expressly said to be the father-in-law of Moses, Judges iv. 11. Jethro is also said to be the same. Exodus iii. 1. Hohab and Jethro were, therefore, the same individual. Reuel or Raguel would appear to have been the father of Moses' father-in-law. In Numbers When Reuel is said to be the father of X. 29, Hohab is called the son of Raguel. Zipporah, whom Moses married, (Exodus ii. 18, &c.) the name of the father is put for that of the grandfather, and that of the daughter for the granddaughter. Such Similar instances of the same persons having latitude is not uncommon in Scripture. different names occur in the New Testament. Judas, one of Christ's apostles, is also called Thaddeus and Lebbeus, Matthew x. 3. Matthew was called Levi, and Saul, Paul. ^Thomas was styled Didymus, and Nathaniel, Bartholomew. See Glassius' Philologia Sacra, ed. Dathe, p. 735 et seq. * The following list of the same names differing in the Hebrew is taken from
said to have been the grandfather of Saul
in
1
Kennicott.
Genesis
525
The same
action or effect
may
be ascribed,
in
different
texts,
real contra-
in the
same
manner.
lated in different terms
{q) It happens not unfrequently, that what was spoken is reby different historians. In this case they
give the sentiments^ not the precise words in which they were
uttered.
Or, they
course
(r)
or both these
of the
same
dis-
required, others
General terms are employed, where, if minute accuracy be would be more appropriate. Thus a fact may be related in a general way by one historian, which another may describe particularly. This is usual in every language, no less than in the language of the Scriptures.
Attention to these plain, axiomatic principles, will serve to
clear
away from
the
Holy Bible
many may be
One
or
more of them
" And God called the firmament heaven. And and the morning were the second day. And the evening God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear and it was so. And
Gen.
i.
8, 9, 10.
God
v. 13.
And
the
Gen. ii. 4. " These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens."
is
This discrepancy rests on the supposition, that the term day used in both passages for the same length of time, i. e. twenty-
four hours.
There
is
ample reason
for believing,
but
Genesis
xlvi. 21.
526
chap-
that
God made
day
{the second), but the earth on the third. In the 2d chapter 4th verse, day means time generally, including a longer space than twenty-four hours. This is shown by the connexion, for it
is
field
it
before
it
was
field
before
grew," &c.
to
Hence
meant
be
included.
Gen. i. 27. " So God created man in his own image, in the image of God created he him ; male and female created he them." Gen. ii. 5. " For the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground."
Man
sage
to
;
had already been created, as stated in the former pasand yet in the latter it is said, that there was not a man
there
is
till
the ground.
Here
chapter
no opposition.
The
first
and returns
at
ing
Adam
and Eve.
He
in order to give
several details.
Gen. vi. 19, 20. " And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee ; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee,
to
keep them
alive."
clean beast thou shalt take to thee and of beasts that are not Of fowls also of the air clean by two, the male and his female. by sevens, the male and the female ; to keep seed alive upon the
vii. 2, 3.
Gen
"
Of every
by
8, 9, 15.
In the former place, general directions are given to Noah by the Lord to take with him into the ark pairs of animals of every
kind.
In the
latter,
is
specified,
and
In the 8th, 9th, and 15th verses of where the execution of the command is related,
Moses mentions pairs generally, without noticing the precise number that had been prescribed. Thus there is no disagreement between the chapters. They are perfectly consistent.
527
Gen. vii. 12. " And the rain was upon the earth forty days and forty nights." Gen. vii. 17. " And the flood was forty days upon the earth and the waters increased," &c.
lost
copies at the latter place, because they are found in the Septuagint, and in many MSS. of the Vulgate. But they seem rather to have been inserted in these versions from the 12th verse.
The one
other.
The one
It is usual in all
what may be related particularly in other circumstances. It is not a good solution of this apparent disagreement to say, that in the former case natural days and nights are meant, consisting of twelve hours each ; and in the latter, civil days are intended, which consisted of twenty-four hours. The same word day is thus made to assume very different significations in the same chapter, which is at least superfluous. Gen.
vi. 6.
"
And
it it
man on
1
made
" And
is
lie
nor repent
he
also the Strength of Israel will not not a man, that he should repent."
Although the term repent is used in both passages, and apSupreme Being, we should not therefore conclude that the sense of it is the same. Repentance can only be ascribed
plied to the to
God
metaphorically not
literally.
to us, be
conveyed
of our
own minds. In
way we
mode
When
repentance
attributed to
God,
would indicate on
that repentance
their part a
is literal,
change of purpose.
not figurative.
In
Samuel
It is literally true
Jehovah.
Gen. vii. 24. " And the waters prevailed upon the earth an hundred and fifty days." Gen. viii. 3. " And the waters returned from oft' the earth continually and after the end of the hundred and fifty days the
:
528
In Gen.
days
in
Gen.
viii.
3,
it is
stated that the waters left the earth gradually, and were abated
at the end of the hundred and fifty days. They were strong upon the earth for so long a time, but afterwards they were abated, because they had been gradually decreasing before. Gen. xi. 26. " And Terah lived seventy years, and begat Abram, Nahor, and Haran." Gen. xi. 32. " And the days of Terah were two hundred and five years."
From Gen.
he
left
xii.
we
find, that
We are not to suppose, that Abram's birth happened in the 70th year of Terah, because it is said, that " Terah lived 70 years and begat Abram, Nahor, and Haran." This seems rather
to
eldest son
is
Nahor and Abram respechave been the youngest son of Terah, and was born in his father's one hundred and thirtieth year. Terah was 205 when he died (Gen. xi. 32) Abram was then 75 years old (Gen. xii. 4), and subtracting 75 from 205, we have
Iscah,* being married to their uncles
tively.
Abram seems
to
130.
is
It
Abram
named
His preeminence
entitled
him
to this.
On
the
same principle Isaac is put before Ishmael, though 14 years younger (1 Chron. i. 28.) So also Solomon, the eldest, is reckoned the
last of
iii.
5.)
Japheth,
But another solution has been offered. In Gen. xi. 32 the Samaritan Pentateuch reads 145 years instead of 205. This There is, however, good rearenders all plain and intelligible.
conciliation.
son for supposing, that this reading arose from the difficulty of The Hebrew text is not corrupt ; and the mode
of solution
first
proposed
is
the best.
Know of a surety that thy seed shall be a Gen. XV. 13. stranger in a land that is not theirs, and shall serve them ; and they shall afflict them four hundred years."
"
* Iscah
for Sarah.
Such
is
best commentators.
or,
was the daughter of Terah. Abraham, but the same father. Terah might after Abram's mother died, he might havemai'ried
529
Exodus
Israel,
xii.
40.
in
*'
Now
who dwelt
These
by
when an
odd or imperfect number would be more exact. In the present instance, there is no need of this resource. In Gen. xv. 13 we should mark the time when the words were delivered. It was when Isaac was promised. It may therefore be dated from his birth. Hence, from his birth to the exodus was to be 400 years. But in Exodus xii. 40, the 430 years should be dated from Abram's departure out of Ur of the Chaldees. This event took place before Isaac's birth. Compare Acts vii. 6 Gal. iii. 17. Gen. xxix. 35. " Therefore she [Leah] called his name Judah and left bearing." Gen. XXX. 17. " And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son."
;
;
To
The
It
left
as the
Gen.
:
xxxii. 30.
I
"
have seen
name
and
my
Exodus
face
:
xxxiii. 20.
" And he said, thou canst not see no man see me, and live."
my
in
The being whom Jacob saw was indeed a divine person, but human form. He condescended to assume humanity at times
under the old dispensation, as a foretaste of his future incarnation. Hence the patriarch beheld only a human face, beneath which the glory of deity, too dazzling to the gaze of feeble man, was
shrouded.
confidence,
Thus
and
God whom
he served.
God
majesty of Jehovah in
full
brightness,
it. Moses was very bold, and besought the Lord that he might be favoured
knowing
530
humanity.
As
form a lodgment
nothingness.
so a passing glance
worm
of mortality into
" And Joseph placed his father and his brethem a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded." Exodus i. 11. " And they built for Pharaoh treasure cities Pithom and Raamses." The latter place exhibits the name of the city, which appears
Gen.
xlvii. 11.
have also belonged to the whole province. The province, not The Masoretes, prois spoken of in Gen. xlvii. 11. bably to mark the difference, have pointed the word VDlDyi differently in the two texts. We have no means of determining whether Goshen and Rameses were synonymous appellations for the same district. Perhaps the former was more extensive than the latter. The Seventy make Rameses and Goshen to be the same, as we learn from their version of Gen. xlvi. 28. Gen. xlviii. 8. " And Israel beheld Joseph's sons," &c. Gen. xlviii. 10. " Now the eyes of Israel were dim for age, so that he could not see." Jacob was not wholly blind. His eyes were dim. He beheld, but could not clearly see. He recognised and distinguished obto
the city,
jects,
Exodus
2.
to
him
Exodus
to see,
iii.
4.
him out of the midst of the bush," &c. In the former text, the angel of Jehovah is said to have apcalled unto
God
peared to Moses
in the latter,
Jehovah himself.
We
are assured
by the apostle John, that no man hath seen the Father. The appearances of a divine person under the Old Testament must therefore be referred to the Son, the second person of the Godhead,
who
is
called
aw angel,
the angel
By his intervention, the Deity gel of the covenant, &c. &c. spake and acted with men. That he was not a created angel, is
apparent from his language, from his claiming and accepting
title Jehovah applied to him. " And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name Jehovah was I not known to them."
Exodus
vi. 3.
53
Gen.
xiii. 4.
called
(Jehovah)."
Gen. xxvi.
(Isaac)."
2.
Gen.
xxviii. 16.
in this place."
first.
The
tried to
Much
vi. 3.
expound
it,
God
is
Almighty,
Hti^ /^.
'^'Tii
The Seventy
crairo-
The
1a'^,
modes of
Some
;
Exodus
vi.
3 interrogatively
"
ap-
Almighty -hovah?"
'2dly,
and was
not also
known
to
It is said
by
book of Genesis, but that was written long after the name had come into common use, as the peculiar appellation of the Supreme Being. The name had become common in the time of Moses and in narrating former events, he employed it by the
;
figure prolepsis.
'idly.
Though
tlie
meaning contained
dence
in
name Jehovah was known from the beginHebrews were ignorant of the fulness of it. They knew God AlmigJity by the pro-
know Jehovah by
of his promises.
his promises
;
had power
to fulfil
but by the actual fulfilment of them he was not known to them. It was not till their deliverance from Egypt
and establishment in Canaan, that the name of Jehovah was fully known. He was known as the Being who made promises to the but as the Mighty One who gave effect to them, he patriarchs was first revealed to their posterity when they were brought forth from Egypt. The emphasis lies in the term knoiv, which here
;
532
We
vii.
20, 21. " And Moses lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants ; and all the waters that were in the river were turned to blood. And the fish that was in the river died and the river stank, and the Egyptians could not drink of the
Exodus
all
the land
Verse 22. " And the magicians did so with their enchantments and Pharaoh's heart was hardened, neither did he hearken unto them; as the Lord had said."
:
If the waters of
and
all their
pools
did
Some
difficulty.
In
it it is
stated, that
about the river for water to drink for they could not drink of the water of the river." The water thus obtained is supposed to
have been operated upon by the magicians. But it is not asserted that unbloody water was procured by digging about the river. It
is
not related that the people found the object of their search.
or
They may
the chapter
may
it.
The
;
twentieth verse of
aflfords
instance,
wrought
as to be
by Moses.
is
From
the
command
reason to believe that the plague became general, so commensurate with the extent of the divine injunction.
Exodus Exodus
ix. 6.
ix.
*'
20.
"
And all the cattle of Egypt died." He that feared the.word of the Lord among
made
his servants
and
The term
it
be urged, as though
meant
all
without exception.
languages.!
* See the excellent note of llosenmiiller on the text, in
is
Scholia in Compendium Kedacta, vol. i. pp. 385, 6, Lipsite, 8vo, 1828. given. t " In omnibus gregibus ^gyptiorum pecora moriebantur, lues per omnes illorum
DISCIIEPANCIES
WUITEIIS.
533
might be concluded from the latter place, that Moses himproposed the appointment of Judges, whereas it appears from the former to have been the suggestion of Jethro. And yet Jethro may have first suggested their appointment, while Moses, after
It
consulting the
Lord and procuring His approval of the measure, brought it before the people, and told them to choose the men from among themselves. There is no inconsistency in the two
passages.
versation that took place between Jethro and himself, thus allow-
In it was due. Deuteronomy, on the other hand, he is addressing the people, and merely relates what they knew as well as himself. Exodus XX. 5. " For I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me." " The son shall not bear the iniquity of Ezekiel xviii. 20.
the father, neither shall the father bear the iniquity of the son."
Such
is
committed and infirmities peculiar liable to bodies are Their by parents. particular diseases, in consequence of the physical constitutions from which they spring ; while misery and disgrace, resulting
them, that children ordinarily feel the effects of sins
in society.
from the profligacy or villainy of their progenitors, attend them The temporal punishment to which the sins of men is gradually tending, falls with certain stroke on the heads of But the language of the commandment is, " of their posterity.
them that hate me." It is only those who sin themselves, treading in the footsteps of their wicked forefathers, that shall be viIf the children, on the other sited with merited chastisement.
hand, repent, the wrath of
God
will
be averted.
The
iniquities
greges sieviebat. Nam qiium vs. 10, pecora ulceribus affecta dicantur, h.-ec verba vel de iis tantum pecoribus sunt intelligenda, quse erant in agris, coll. vs. 3. et 20., vel
n^pD 73
valet
magna
ejus pars,
vs. 25.
de grandine dicitur,
herbani agri omnesque arbores percussisse, inde apparel, quod 10, l^. coll. ibid. vs. 5. diserte dicitur, omnes herbas etfructus, quos reliRoscnmuUeri Scholia in Comp. Kedacta, qnos focerit grand", absumsisse locustas."
cum omnem
vol.
i.
p. 3-6.
534
of the fathers are chiefly visited upon the bodies and temporal
condition of their vicious children
;
union of body and soul, and the family propensities appearing from generation to generation, the punishment is not wholly exdeteriorated
The soul suffers shame and anguish. It is by the peculiar circumstances amid which it exists und^r the government of God. The meaning of Ezekiel xviii. 28 is, that each one shall be
ternal or corporal.
own
sins.
God
ment due to the sins of one man to the head of another. Every person must give account for the deeds done in his own body, whether good or bad. It is true, that in the divine arrangements
the sins of parents
penitent children
tinues unaffected.
but
may
brother, or roll
away
The
;
be visited
God, he would have inherited less infirmity less misery and disgrace. Thus the former passage respects men as members of society
had
The
doom
latter
future
of each.
Exodus
earth,
day
it."
days the Lord made heaven and is, and rested the seventh wherefore the Lord blessed the seventh day, and hallowed
XX. 11.
in six
" For
all
that in
them
Deuteronomy v. 15. " And remember that thou wast a servant in the land of Egypt, and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day."
:
Jehovah enforces the observance of the Sabbath by different Different occasions require various modes of urging particular duties. In Exodus xx. 11, the motive is drawn from the creation God having rested on the seventh day; in Deuteronomy, the motive to observe the Sabbath is founded on the people's deliverance from Egyptian bondage. Thus they were enjoined to remember and to keep the seventh day, because God himself blessed and hallowed it and also, because they were brought out of Egypt by that Being who reminded them of
motives.
535
now
" These are the commandments which Leviticus xxvii. 34. the Lord commanded Moses for the children of Israel in Mount Sinai."
Both statements
hood of Sinai*
itself the idea,
are true.
The
it
was published
"^y^D "inil
The
expression
the people
from
emno
there
is
The one
specifies
and
indefnitely^
with exactness.
The
If the tabernacle of the congregation was tained in the former. within a convenient distance, the Israelites were forbidden to eat any clean animal which they had killed, without first bringing
it it
The
priest
was
its fat.
This injunction must have been strictly observed in the marched and encamped together. But when the Lord " had enlarged their border as he had promised" when they had entered Palestine, they were permitted
wilderness, where the people
in
and eat flesh, whatever they wished for, provided the place which Jehovah had been pleased to put his name was too far from them. That the latter law was intended to apply to the people in Palestine, would appear from the 10th verse of the " But when ye go over Jordan, and dwell in the land chapter which the Lord your God giveth you to inherit, and when he giveth you rest from all your enemies round about, so that ye dwell in safety then there shall be a place," &c. The book of Deuteronomy was written by Moses shortly before his death, when the Israelites were about to enter the land of promise.
to kill
:
* "
Alterum
geniii?
iem
et viciniam, tuin
Gesenius,
s. v.
^.
536
The
Numbers
iv. 3.
when altered circumstances seemed to call change in several of the national statutes. " From thirty years old and upward, even
do the work
:
until fifty years old, all that enter into the host, to
Numbers viii. 24. "This is it that belongeth unto the Levites from twenty and five years old and upward, they shall go in to wait upon the service of the tabernacle of the congregation."
The
tabernacle service.
They began This applies to the After the temple was erected, they began at
full duties
of their
office.
twenty. (1 Chron.
xxiii.
24.)*
Numbers
I
xiii.
1,2. "
And the Lord spake unto Moses, saying, they may search the land of Canaan, which
Deut. i. 22. " And ye came near unto me every one of you, and said. We will send men before us, and they shall search us out the land, and bring us word again by what way we must go up, and into what cities we shall come." In the one case, Moses relates the authority which he had for sending the spies ; but in Deuteronomy, as he is directing his
address to the people, he reminds
sure.
selves.
them of
it
They were
responsible for
they suggested
meathemtrue
God
Thus
it is
both that the Lord directed Moses to send the spies, and that the people earnestly urged the proposal. Numbers xiv. 25. " (Now the Amalekites and the Canaanites dwelt in the valley.) To-morrow turn you, and get you in-
by the way of the Red sea." " Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah." The former passage should be literally rendered thus " But the Amalekites and the Canaanites dwell in the valley. Tomorrow turn you, and get you into the wilderness by the way of the Red sea." The Lord thus warns them of the enemy's position, and exhorts them to take another direction in which they
to the wilderness
Numbers
xiv. 45.
537
Some are of hands of the Canaanites. only temdenotes verse 25th in the 2p^ porary dwelling- or sitting in ambush, but that in the 45th verse
should not
fall
into the
This is questionable. We should reon the other side of the hill from the Hebrews, and that the enemy, resolved to obstruct their progress, occupied, not only the valley, but the mountain. Whether they
it
had a settled habitation in both, or in either, we know not. They may have extended themselves when they heard of the Hebrews coming towards their territory, especially as the hill and valley were connected. No strict line of demarcation can be drawn between the hill country and the valley.
Numbers xiv. 30. " Doubtless ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun." Joshua xiv. 1. "And these are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them." See also Joshua xxii. 13.
Eleazar and others entered Canaan along Eleazar was the third son of Aaron, and succeeded him as high priest. All the murmurers were excluded from the promised land ; but it is not said that those who did not murmur,
It is evident that
with Joshua.
among whom
entering.
may be reckoned, were prohibited from Joshua and Caleb, who brought back a good report
the priests
go up and take possession whereas the multitude rose up against them and refused. The Lord, therefore, to mark his approbation of their conduct, selects them as destined to enter
the people to the country of promise.
it
They were afterwards the leaders ; and mention their names as the representatives of those who should be privileged to go into Canaan.
was natural
to
Numbers xiv. 33. " And your children shall wander in the wilderness forty years," &c.
xxxiii., and Joshua iv. some days were wanting to complete the 19, we There were no iceeks wanting, as some asexact number 40. sert. The true deficiency was five days. The Israelites left Egypt on the fifteenth day of the first month and the passage of the Jordan was performed on the 10th day of the first month. The
Comparing
this
3 Y
538
round number 40
able.
put,
is
so inconsider-
Numbers xxvi. 10. " And the earth opened her mouth, and swallowed them up together with Korah, when that companydied, what time the fire devoured two hundred and fifty men and they became a sign."
:
to contradict
what
is
which some think, that Korah was consumed with the Levites. Hence the Samaritan reading in Numb. xxvi. 10 is different from the Hebrew. But nothing can be more express or
cvi. 17,
in the last of
words of
this verse as
they stand
in all
Hebrew
copies.
The 16th chapter of Numbers, and the 17th Psalm cvi., neither plainly declare, nor really imply, that Korah was consumed with the Levites who offered incense.* Deuteronomy x. 6, 7.
Numbers xx. 23-29, and
In the
first
passage, Aaron
said to
in the others at
latter is
more
specific as to the
general.
Mo-
Moseroth was the station adjacent to mount Hor, probably on the plain from which it rises. That he died on the mountain seems to be certain. Deut. X. 6-9. Dr. Kennicott supposes these verses to be an interpolation, and would place them after Deuteronomy ii. 1 1. So Townsend and others. But this is quite arbitrary. It is not necessary to have recourse to means so violent, in order to reconcile the four verses (6-9) with
is true,
Numbers
is
xxxiii. 31 et seq.
It
different in
Numbers
and
in Deuteronomy. In the former the stations are, Moseroth, Bene-jaakan, Hor-hagidgad, and Jotbathah; but in the latter they stand thus ; Beeroth of the children of Jaakan, Mosera (i.e. Mo-
seroth), Gudgodah, Jotbath. The names in both lists are the same, though with a somewhat different orthography. The reason of the difference in their order is this In Numbers, they re:
Hebrews as they wandered southwards before coming a second time to Kadesh but in Deuteronomy they refer to the second visit, when the Israelites went southward to compass the land of Edom.
fer to the first visit of the
;
* Dr. Graves, in his Lectures on the Pentateuch, endeavours was burnt up with the Levites, but he is unsuccessful.
.
to
539
Joshua X. 15. " And Joshua returned, and unto the camp to Gilgal."
all Israel
with him,
Joshua X. 43. " And Joshua returned, and unto the camp to Gilgal."
It
all Israel
with him,
terpolation,
has been asserted by some, that the former verse is an inbecause Joshua did not return unto the camp to
till
Gilgal
verse.
Some
is
no valid reason
for asserting,
that
Makkedah, the record seems plainly to relate, When it was told him that the Gilgal. five kings were hid in a cave at Makkedah, he again set forth There is great after the enemy, and proceeded to capture cities.
that he returned to
them
when we
in the 15th
to be no more than this, that he resolved to return, or made preparations for doing so. The excellent Matthew Henry says, that perhaps he held a council of war, in which the resolution of Numbers xxiv. 25 has been returning to the camp was taken.
adduced
as analogous, in
i.
which the record says, that Balaam " ree. thought of returning, for he was soon
Midian. " And they brought forth those five kings Joshua X. 23. unto him (Joshua) out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon." Joshua X. 37. " And they took it (Hebron), and smote it with the edge of the sword, and the king thereof, and all the cities thereof," &c.
after slain in battle in the territory of
There
is
no ground
king mentioned in
It is
the former place was the same as the king in the latter.
implied, that
when
another.
" There was not a city that made peace with Joshua xi. 19. the children of Israel, save the Hivites the inhabitants of Gibeon : all other they took in battle."
Joshua XV. 63. " As for the Jebusites, the inhabitants of but Jerusalem, the children of Judah could not drive them out the Jebusites dwell with the children of Judah at Jerusalem unto this day."
:
540
Notwithstanding their apparent opposition, these two passages fully harmonise. Joshua took the town and put its king to death; but he was not able to expel the Jebusites from the citadel or The Jews and castle which they had erected on Mount Zion.
Jebusites continued to dwell together
till
who
Judges
vi.
1.
Numbers
xxxi. 10.
it is
Lord
delivered the
Israelites into the hands of the Midianites seven years ; but in the latter, that the Israelites utterly destroyed the Midianites.
Here
there
is
no contradiction,
stroyed to a
man
Numbers
They
northward as far as the vicinity of the Moabites. We should also remember, that 200 years intervened between their discomfiture by the Israelites under Phinehas, and their oppression of Doubtless they increased in numbers and strength that people. The account in Judges evidently imduring so long a period.
much, shewing that they had not been utterly blotted from the face of the land by Phinehas with his 12,000 men.
plies this
Judges XX. 35. " And the Lord smote Benjamin before and the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men all these drew the sword." Judges XX. 46. " All which fell that day of Benjamin were twenty and five thousand men that drew the sword ; all these were men of valour."
Israel
: :
In the
latter text
is
given, without
On
we
said to
have
70 brethren, though Jotham the youngest escaped. So which the Israelites sojourned in the land of the Amorites (Judges xi. 26) is called 300 years, whereas, according to the Hebrew chronology, it was only 293 years. " And the Lord sent Jerubbaal, and Be1 Samuel xii. 11. dan, and Jepthah, and Samuel, &c."
also the period during
There
is
Israel re-
corded in the book of Judges. According to the Seventy, the Syriac, and Arabic, we should read Barak. Others think Bedan to be Jair of Manasseh (Judges x. 3.) Jair was descended
541
from a daughter of Machir, and we read of a Bedan who was We prefer taking Bedan to be angreat-grandson to Machir. other name for Samson, according to the Chaldee, the Rabbins,
and Luther.
Bedan is then the same as ]'T']^, i. e. a Danite. In 1 Samuel xvi. 18-22, there is an account of David's introof Saul's loving him greatly, and making him duction to Saul
his armour-bearer,
and of the king sending to Jesse his father, for he hath I pray thee, stand before me
;
found
favour in
in the
my
sight."
said,
But
" Enquire
thou young
When Abner
brought him
art thou,
man?"
In order to remove the difficulty, it has been supposed by Bishops Hall, Warburton, and Horsley, that the encounter with Goliath was prior to his playing before Saul.
16th chapter
Hence
The
remainder
is
made
" It appears, indeed," says Horsley, " from many circumstances of the story, that David's combat with Goliath was many years prior in order of time to SauPs madness, and to David's introduction to him as a musician. (1.) David was quite a youth when he engaged Goliath, xvii. 33-42 when he was introduced to Saul as a musician, he was of full age, xvi. 18. (2.) His combat with Goliath was his first appearance in public life (xvii. 5Q ;) when he was introduced as a musician, he was a man of established character, xvi. 18. (3.) His combat with Goliath was his first military exploit (xvii. 38, 39). He was a man of war when he was introduced as a musician (xvi. 18). He was unknown both to Saul and Abner at the time he fought with Goliath. He had not, therefore, yet been in the office of Saul's armour-bearer, or resident in any capacity at
;
the court.
Now
is,
11-31) are an interpolation, but that the last ten verses of the preceding chapter, which relate Saul's madness and David's introduction to the court upon
that occasion, are misplaced.
(xvi.
The
14-23) seems to be between the ninth and the tenth of the eighteenth chapter. Let these ten verses be removed to that place, and this seventeenth chapter be connected immediately with
542
the 13th verse of chapter xvi., and the whole disorder and meonsistency that appear in the narrative in
will be
removed."*
its present arrangement This view has been very generally adopted
it
and accordingly Townsend has so arranged the chapters. But does not appear to us to remove the difficulties of the narrative. If the chapters be examined agreeably to the proposed arrangestill
present themselves.
After David had slain Goliath, and had been taken by Saul to the palace to reside with himself, " he behaved himself wisely,"
set
on the king's inquiring servants said, " I have of the for a man that could play well, one seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the Lord is with him," xvi. 18. It is improbable that any servant should have spoken thus to Saul of David, after the king entertained feelings of jealousy towards him. He eyed him with suspicion and envy on account of his rising reputation, and it would have been a certain means of provoking the choleric king to have pronounced encomiums on David before him. Nor can it be said with any degree of probability, that Saul's feelings towards David were unknown to
after these transactions,
Yet
it
is
chapter, " then answered one of the servants, and said, Behold,"
too in which the servant speaks of David had neither seen him before, nor had any knowledge of him ; " I have seen a son of Jesse the Bethlehemite.'" Again, the reception which the king gives to David clearly intimates, that he was a stranger introduced for the first " and David came to Saul, and stood before him and he time and he became his armour-bearer," xvi. 21. loved him greatly Surely this is not consistent with what is said immediately beBesides, acfore, that he eyed him from that day and forward. cording to the proposed arrangement, Saul is said to have made David his armour-bearer, though he had previously set him over the men of war, and feared his growing popularity. There is no hint of his having been dismissed from the palace, and returned to his father's house, after Saul became displeased with the demonstrations made in his favour. Rather do the words of chapter xviii. verse 9 imply that he still remained in the palace. And
&c.
The manner
i.
pp. 331, 2.
543
yet Saul sent for him, with the mandate to his father, " Send me David, thy son, which is with the sheep," xvi. 29. The
words are not, " send me David who was .with me before," or, " who slew Goliath," but, " who is with the sheep." Surely this lang-uas^e leads to the belief, that he had not been with the
king before, or excited his jealousy so
If so, his
much
as to be dismissed.
after
laid aside,
But Horsley
xviii.
1-9, took place long before David's introduction to Saul The king, therefore, may have entirely forgotten as a musician. the youth. But that the time between the victory and his coming to court in the character of a musician, could not have been long,
shewn by an inspection of the entire narrative. These are some of the considerations standing in the way of that arrangement which has recommended itself to many expois
sitors as
In our view, they constitute as serious a difficulty as that which they are intended to remove. So far from annihilating the inconsistency, they introduce into This solution, therefore, cannot be the narrative a still greater.
entirely satisfactory.
adopted.
Others reject the entire passage, thinking it an interpolation. So Houbigant, Kennicott, Dathe, Michaelis, and Boothroyd. This cuts the knot without untying it. Some writers, as Abarbanel, affect to find no inconsistency in the narrative, and dismiss the difficulty with a cursory remark.
Regarding the present arrangement as right, they affirm, that Saul merely inquired of David whose son he was, which, it is said, does not imply that he was unacquainted with David himBut why the king self, or that he had not seen him before. should have asked after his father's name at that particular time or how Abner was ignorant of one who had formerly been the
king's armour-bearer, these writers do not inform us.
The
55,
56, 57, and 58 verses of chapter 17th clearly imply, that Saul was ignorant of the youth.
Calmet supposes, either that David's face, voice, and air, must have been changed since the time he had played before Saul on the harp, or that during his gloomy insanity, the king had acquired false ideas of David's person, or after his recovery had
forgotten him.
544
touch the true point of difficulty. The state of the king's mind, with the change in David's whole appearance and dress, prevented the former from recognising in the ruddy stripling
whom
Samuel xxxi.
Draw
cause I was sure that he could not live after that he was fallen I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord," &c.
:
and
If
we
recollect
who
the speaker
is
Is,
his character,
it
contains.
31st chapter
strictly true
;
is
inspired,
to please
2 Samuel
chariots,
" And David took from him a thousand and seven hundred horsemen, and twenty thousand foot-
men," &;c. " And David took from him a thousand 1 Chron. xviii. 4. chariots, and seven thousand horsemen, and twenty thousand
footmen," &c.
In the former place David is said to have taken 700 horsemen from Hadadezer; in the latter 7000. One of the two readings According to the Masoretic mode of markis certainly corrupt. ing numbers, nun JiJial denotes 700. Seven thousand is signified
dots over
it,
for final
nun.
The
Zayin lengthened might seems to have confounding the two letters, and
thus
r
error, therefore,
neglecting to mark or observe the points over one of them. We have no means of ascertainino^ whether 700 or 7000 be the risht number. Probably the former should be adopted.
" And the Syrians fled before Israel; and 2 Samuel x. 18. David slew the men of seven hundred chariots of the Syrians, and forty thousand horsemen," &c. " But the Syrians fled before Israel; and 1 Chron. xix. 18. David slew of the Syrians seven thousand men which fought in
chariots,
545
is
corrupt.
" These be the names of the mighty men whom David had the Tachmonite that sat in the seat, chief among the captains the same was Adino the Eznite he lift up
;
:
whom
Chron.
:
xi. 11.
whom David
captains
had
him
mer
at
" And this is the number of the mighty men Jashobeam, an Hachmonite, the chief of the up his spear against three hundred slain by
According
text.
First, Hllli^l
translated sitting in
Jashobeam. Secondly, The words rendered the same was Adino the Eznite, should be, he lifted up his spear. Thirdly, The number eight hundred was probably at first three hundred, as in Chronicles xi. 11. This mode of proceeding is precipitous,
sebet, or
Samuel should be thus translated. " These are the names of the mighty men whom David had he who sits in the seat of the Tachmonite (^. e. of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite he lift up his spear against eight hundred, whom he slew at one time." Whether this be Adina, son of Shiza, mentioned in 1
The
verse in
Chron.
that the
senius
rupt.
xi.
42,
is
uncertain.
Kennicott
is
right in supposing
number eight hundred should be three hundred. Geand Maurer agree with him in considering the place cor-
2 Samuel xxiv. 1. " And again the anger of the Lord was kindled against Israel, and he moved David against them to say,
Israel and Judah." " And Satan stood up against Chron. xxi. 1. provoked David to number Israel."
1
Go, number
Israel,
and
Some supply the ellipses in the former place, because one had moved, &c. or, because Satan moved, &c., borrowing this from 1 Chron. xxi. 1. Others render y^'^ an adversary, i.e. an evil
counsellor.
The
simple
and natural nominative to the verb moved is, the Lord. God is sometimes said to do what he permits to be done by others. Thus he hardened Pharoah's heart. This does not mean, that he infused positive wickedness or obstinacy into the mind, or that he influenced it in any way inconsistent with His perfections, but
3 z
546
He natural course, and thus to become harder and harder. So in the present case God perpermitted it to be hardened. mitted Satan to tempt David. Satan was the active agent in the case. The Lord withdrew his supporting grace from the king, and the great adversary prevailed against him.
its
" And Joab gave up the sum of the num2 Samuel xxiv. 9. ber of the people unto the king and there were in Israel eight hundred thousand valiant men that drew the sword ; and the men of Judah were five hundred thousand men."
:
Chron. xxi. 5.
"
And Joab gave the sum of the number of And all they of Israel were a thousand
:
thousand and an hundred thousand men that drew sword and Judah was four hundred threescore and ten thousand men that drew sword."
To
reconcile
this
Hales, and
Townsend
when
sent in to
number according
given in
nerally
not
known among
This solution is objectionable, because it takes that one writer follows authorised and public records unauthentic and private registers.
the other
granted
writer in
'
Critica Biblica,'
them
thus.
xxvii., that there were twelve divisions of generals, who commanded monthly, and whose duty was to keep guard near the king's person, each having a body of troops, consisting of twenty-four thousand
men, which jointly formed a grand army of two hundred and eightyeight thousand and as a separate body of twelve thousand men naturally attended on the twelve princes of the twelve tribes, mentioned in the same chapter, the whole will be three hundred thousand; which is the difference between the two accounts of eight hundred thousand, and of one million one hundred thousand. As to the men of Israel, the author of Samuel does not take notice of the three hundred thousand, because they were in
;
and, there-
there
was no need
to
number them
them
to the rest,
all
those of Is-
"
547
reckons only the eight hundred thousand, does not say (;)irw'> ^3) ' all those oi Israel,'' but barely (bi^')W^ ^TMl^) ' and It must also be observed, that, excluIsrael were,' &c.
of Samuel,
sive of the troops before mentioned, there
who
number of
(min^ bD)
all
those of Judah,'
had
'
all
Thus both
will ever
accounts
may be
reconciled,
on
passages."
2 Samuel xxlv. 13. " So Gad came to David, and told him, and said unto him. Shall seven years of famine come unto thee in thy land ? or wilt thou flee three months before thine enemies, while they pursue thee ? or that there be three days' pestilence in thy land?" 1 Chron. xxi. 11,12. "So Gad came to David, and said unto him, Thus saith the Lord, Choose thee either three years' famine or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee ; or else three days the sword of the Lord, even the pestilence, in the land, and the angel of the Lord destroying throughout all the coasts of Israel
From 2 Samuel xxi. 1 it appears, that there had been already a famine of three years, and the prophet asks in the former place.
Shall seven years' famine
thee in
{i. e.
come unto
is
Thus
the same,
though
2 Samuel xxiv. 24. " And the king said unto Araunah, Nay; neither will I offer but I will surely buy it of thee at a price burnt-offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshing-floor and the oxen
:
^x
Chron. xxi. 25. " So David gave hundred shekels of gold by weight.""'
to
Oman
548
In order to reconcile these places, some suggest that a should be inserted after the word threshing-floor.
are then said to be
bought
is
But the author of Chronicles states the price of the floor, viz. 600 shekels of gold, and omits the price paid for the oxen. This solution is more ingenious than The true explanation is, that the former sum vras for probable. the latter was the floor, oxen, and wooden instruments only afterwards paid for the whole hill, on which David made prepaof the threshing-floor
omitted.
;
Kings
stalls
sand
" And Solomon had forty thouiv. 26. (Heb. v. 6.) of horses for his chariots, and twelve thousand horsefor
men." 2 Chron. ix. 25. " And Solomon had four thousand stalls horses and chariots, and twelve thousand horsemen,'"' &c.
According to Gesenius, m'^^^ or ^^^}
or stable, but a certain
signifies
number of horses
in the
same
This would imply that there were ten horses put together in one place. Thus the author of Kings speaks of the horses ; but the author of the Chronicles, of the stalls in which they were
a
stall.
kept.
in
Kings
is
we
" And Solomon gave Hiram twenty thousand 1 Kings V. 11. measures of wheat for food to his household, and twenty measures of pure oil ; thus gave Solomon to Hiram year by year."
2 Chron. ii. 10. " And, behold, I will give to thy servants, the hewers that cut timber, twenty thousand measures of beaten wheat, and twenty thousand measures of barley, and twenty thousand baths of wine, and twenty thousand baths of oil."
The articles of food and drink mentioned in the former place were intended for.Hiram's household, i. e. his family and domestic servants, while the quantities specified in 2 Chron. ii. 10 were for the workmen, " thy servants the hewers that cut timber."
1
Kings
vii.
15.
" For he cast two pillars of brass, of eighteen and a line of twelve cubits did compass ei-
ther of
them about."
" Also he made before the house two pillars iii. 15. of thirty and five cubits high ; and the chapiter that was on the top of each of them was five cubits.""
2 Chron.
The
540
numbers
to
amounted
to thirty-five cubits.
" These were the chief of the officers that 1 Kings ix. 23. were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work." " And these were the chief of king Solo2 Chron. viii. 10. mon's officers, even two hundred and fifty, that bare rule over
the people."
There
is
" And they came to Ophir, and fetched from 1 ix. 28. thence gold, four hundred and twenty talents, aud brought it to
Kings
king Solomon."
2 Chron. viii. 18. *' And Huram sent him by the hands of his servants ships, and servants that had knowledge of the sea ; and
four hundred and fifty talents of gold, and brought
they went with the servants of Solomon to Ophir, and took thence them to king
Solomon."
One
1
of these texts
10.
is
corrupt.
forty
Kings XV.
" And
rusalem,
And
his mother's
Abishalom."
salem.
" He (Abijah) reigned three years in Jeruxiii. 2. His mother's name also was Michaiah, the daughter of Uriel of Gibeah."
2 Chron.
It is well
known
that the
is
siderable latitude.
in the latter,
1
denotes grandmother;
s.
mother properly so
See Gesen.
v.
Kings xvi. 23. " In the thirty and first year of Asa king of Judah, began Omri to reign over Israel, twelve years six years
:
reigned he in Tirzah."
1 Kings xvi. 10, 15. " And Zimri went in and smote him (Elah), and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead. In the twenty and seventh year of Asa king of Judah, did Zimri reign seven days in Tir-
zah."
Some may think that there is an error in the number thirtyone in the former place, and that it should be twenty-seven. Omri immediately succeeded Zimri, the latter reigned but seven days, and yet Omri began to reign in the twenty-seventh year of Asa. But we should recollect, that after the death of Zimri, half of
Israel acknowledged Omri, while the other half adhered to Tibni. Omri therefore began to reign This division lasted four years.
550
alone In the thirty-first of Asa ; he had a share in the kingdom from the twenty-seventh of Asa. 2 Kings viii. 16. " And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat king of Judah began to reign." Compare 1 Kings xxii. 42 ; 2 Kings viii. 17 2 Chron. xx. 31
;
xxi. 5.
Jehoram, when thirty-two years old, was associated with his He years. father in the kingdom, and reigned with him eight would Some alone. reigned and father, his succeeded afterwards exclude from the text in 2 Kings viii. 16 the three words translated and Jehoshaphat king of Judah; but this is not necessary.
"In the three and twentieth year of Joash 2 Kings xiii. 1. the son of Ahaziah king of Judah, Jehoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years."
" In the thirty and seventh year of Joash 2 Kings xiii, 10. king of Judah began Jehoash the son of Jehoahaz to reign over Israel in Samaria, and reigned sixteen years."
By adding the
of Joash,
we
when, on the
death of Jehoahaz, Jehoash may be supposed to have entered upon his reign. Yet the latter passage says, that Jehoash began to reign in the thirty-seventh year of Joash.
It would appear that he reigned conjointly with his father for two or three years. This dates from the 37th of Joash. He began to reign alone about the fortieth of Joash. 2 Kings XV. 1. "In the twenty and seventh year of Jeroboam king of Israel, began Azariah son of Amaziah king of Judah to
reign."
" In the second year of Pekah the son 2 Kings XV. 32, 34. of Remaliah king of Israel, began Jotham the son of Uzziah king of Judah to reign he did according to all that his father Uzziah had done."
;
for the
same person.
2 Kings XV. 30. " And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jotham the son of Uzziah."
2 Kings XV. 33. " Five and twenty years old was he (Jotham) to reign, and he reigned sixteen years in Jerusalem."
when he began
551
2 Kings XV. 30. " And Hoshea the son of Elali made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead, in the twentieth year of Jotham the son of Uzziah." 2 Kings xvii. 1. " In the twelfth year of Ahaz king of Judah, began Hoshea the son of Elah to reign in Samaria over Israel
nine years."
In the former text it is stated that Hosea began to reign in the twentieth year of Jotham son of Uzziah (which was the fourth
of Ahaz) of Ahaz.
;
but in the
latter, that
that Pekah reigned Pekah and the first year of Hosea concur with the twentieth of Jotham (verse 30.) Pekah must therefore have reigned twenty-two years, for Jotham began
Again
;
in verse
27
it
related,
twenty years
but the
last
year of
Pekah.
to
Calmet"'s solution,
which appears
be satisfactory,
is
the fol-
Hosea conspired against Pekah in the twentieth year lowing. It of the latter, which was the eighteenth of Jotham's reign. was two years before Hosea was acknowledged king of Israel, i. e. in the fourth of Ahaz and twentieth of Jotham. In the twelfth year of Ahaz he reigned peaceably over Israel, as stated in chapter xvii. 1.
riot
2 Kings xxiii. 30. " And his servants carried him in a chadead from Megiddo, and brought him to Jerusalem, and buried him in his own sepulchre."
2 Chron. xxxv. 24. " His servants therefore took him (Josiah) out of that chariot, and put him in the second chariot that he had ; and they brought him to Jerusalem, and he died, and was buried," &c.
DD
Thus
all
appearance of discrepancy
re-
moved.
He
was
a dying state
he ex-
pired at Jerusalem.
2 Kings xxiv. 8. " Jehoiachin was eighteen years old when he began to reign, and he reigned in Jerusalem three months." " Jehoiachin was eight years old when 2 Chron. xxxvi. 9. he began to reign, and he reigned three months and ten days in Jerusalem."
When
Jehoiachin was eight years of age, his father associated in the government. He began to reign alone
552
The
at
They
The
latter
"So they hired thirty and two thousand 7. and the king of Maachah and his people," &c. " And when the children of Ammon saw that 2 Sam. X. 6. they stank before David, the children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, twenty thousand footmen, and of King Maacah a thousand men, and of Ishtob twelve thousand men."
1
Chron. xix.
chariots,
probably ought to be rendered in a then the number of troops will and collective cavalry ; They were perhaps exactly agree with the passage in Samuel. a kind of auxiliary troops, who were used in general to fight on horseback, or in chariots, but who on some occasions served as
foot soldiers."
2 Chron.
1
iv. 3.
it
was the
si-
Kings
vii.
we find knops (D'^J^i^D ;) in the former oxen, Some have therefore proposed to alter the reading of 2 Chron. iv. 3 to make it correspond with that of Kings. There What prevents us from supis no necessity for this proceeding.
In the
latter
/D"*")!^!!.)
" And the thickness of it (the molten sea) 2 Chron. iv. 5. was an handbreadth, and the brim of it like the work of the brim of a cup, with flowers of lilies ; and it received and held three
thousand baths.
1 Kings vii. 2G. " And it was an handbreadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies ; it contained two thousand baths."
posed.
Various modes of reconciling these two toxts have been proSome think that the bath varied in quantity, so that
two thousand of the old baths might have been equal to three after the captivity. Others conjecture that the one writer meant dry-measure baths, and the other
thousand of those used
553
measure baths.
Calmet
tained two thousand baths, and the foot, which was hollow, a
thousand more.
nary.
All these methods are objectionable or imagisuggests, that the writer of the Chronicles
Mr. Taylor
not merely states the quantity of water which the basin held, but
was necessary to work it, to keep it flowing as a was required to fill both it and its accomIn support of this, he adduces the circumstance, paniments. that different words are employed, the one in Kings vii. 26, rendered contained ; the two in Chronicles iv. 5, rendered received and held. He argues, therefore, that there was a difference between receiving and holding. When the basin played as a fountain, and all its parts were filled for that purpose, the latter, together with the sea itself, received 3000 baths but the sea exclusively held only 2000 baths, when its contents were restricted to those of the circular basin. It received and held 3000 baths.*
that also which
fountain
that which
2 Chron. xxii. 2.
when he began
2 Kings
salem."
viii.
to reign,
26.
to
" Forty and two years old was Ahaziah and he reigned one year in Jerusalem." " Two and twenty years old was Ahaziah
;
when he began
reign
in
Jeru-
He
in
began
to reign in the
kingdom of his mother's family. His mother's name was Athaliah, the daughter of Omri. This solution, proposed by Lightfoot, renders it unnecessary to suppose that the letters caph and mem were interchanged, the numerical power of the former being twenty, and that of the latter forty.
the
forty-second
of the
2 Chron. xxviii. 20, 21. " And Tiglath-pilneser, king of came unto him, and distressed him, but strengthened not. For Ahaz took away a portion out of the house of Lord, and out of the house of the king, and of the princes, gave it unto the king of Assyria but he helped him not."
syria,
:
As-
him
the
and
" And the king of Assyria hearkened unto 2 Kings xvi. 9. him for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin."
:
Here
for
no contradiction. Tiglath-pileser weakened Ahaz by the presents he received, and which he rendered no equivalent service. We should obalso there
is
of the
4 A
^ ;
the writer of
Kings.
Tiglath-pileser
helped
Ahaz
of Ayssria.
At another crisis, when Ahaz was distressed by the Edomites and Philistines (2 Chron. xxviii. 17, 18), " Tiglathpileser came unto him, and distressed him (by taking the greater
part of his treasure), but strengthened
him
not."
i.
2, 3,
and xxxvii.
1.
Zedekiah
Jehoiakim.
8
is
who was
the son of
So Gen.
xiv.
16;
very
common
to use
words of
affinity
Hebrew language,
ahXcphg
;
and
i.
in the
Hebrew-Greek
i.
of the
signifies a
near kinsman in
19.
Matthew
46
John
vii.
3; Acts
14; Gal.
Ezra
ii.
64.
forty
and
difference has
been noticed between this and the corresponding sum in Nehemiah, not in the gross amount, but in the several particulars of
which
Reckoning up the smaller numbers, we shall amount to 31,089 in Nehemiah, and 29,818 in Nehemiah also mentions 1765 persons not noticed by Ezra. Ezra and Ezra 494 omitted by Nehemiah. If, therefore, Ezra's surplus be added to the sum in Nehemiah, and Nehemiah's surplus to the number in Ezra, they will both become 31,583. Subit
consists.
These
We
it
seems to be altogether
" Answer not a fool according to his folly, Prov. xxvi. 4. lest thou also be like unto him."
Prov. xxvi. 5.
" Answer a
conceit."
he
in
be wise
in his
own
The
fool
is
folly,
i.
e.
manner, because, by so doing, we should render ourselves like him. But he should be answered as with such power and demonstration as to his folly requires silence his reproachful language. While we should not resemble him in his foolishness, by giving him such an answer as he himhis oivn Jbolish, impertinent
555
his arrogance,
same circumstances would render, it is a duty to check and repel his injurious language. By this means, he will be prevented from becoming wise in his own conceit. The immediate vicinity of the two places shows, that such is the true sense. Mr. Fuller pertinently remarks, that the answer of Moses to the rebellious Israelites, was an example of the former prothe reply of Job to his wife an instance verb (Numbers xx. 10)
;
ii.
10).
Jeremiah xxxii. 4. " And Zedekiah, king of Judah, shall not escape out of the hand of the Chaldeans, but shall surely be delivered into the hand of the king of Babylon, and shall speak with him mouth to mouth, and his eyes shall behold his eyes."
" My net also will I spread upon him, and Ezekiel xii. 13. he shall be taken in my snare and I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he
;
Though
were
literally fulfilled.
When
nezzar, the latter caused his eyes to be put out, and sent
to Babylon.
" In the third year of the reign of Jehoiakim, Daniel i. 1. king of Judah, came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it." Jeremiah xxv. 1. " The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon."
In the
commencement
of Nebuchadnezzar's
;
whereas
in the former,
Nebuchadnezzar
is
said to have
come But
we should
recollect,
" The
first
year of Nebuchad-
To
(ii.
this,
indeed,
it
may
1) reckons the second year of Nebuchadnezzar, the second of his sole sovereignty ; but the difference arises from the localities respectively referred to.
The former method of computation would naturally proceed from an author Hving in Judea, the latter from an author living in Babylon.*
*
See Hengstenbenfs Bcitiage zur Einlcitiing ins Alto Testament, crster Band, pp,
62, 3.
556
II.
New
Testament.
first
under notice. A full consideration of the differences between them must, however, be left to the compilers of Harmonies. To unite the scattered parts of the gospel history into a systematic whole, to arrange every occurrence in its proper place, and assign every discourse of our Lord
a result which cannot with certainty obvious that the sacred writers did not intend to relate the various particulars connected with the life and death of Jesus in strict chronological order. Their notices
to its true connexion,
is
be
now
attained.
It
is
To assume that one of time are few, and generally indefinite. of the gospels contains the proper sequence of events, and that
the others should be brought into accordance with it, is to indulge a vain supposition, and to proceed on a false hypothesis.
All attempts to bring the four narratives into scientific and compact unity
livered
the period when a discourse was de the place where a miracle was wrought, must partake indeed, these of some uncertainty. In various no there can be determined without perplexity;
to settle
true
instances
particulars
is
in others,
clue
to guide us,
probability.
tors,
Had
men
or impos-
we should have
an aiming at close resemblance in externals of their histories every portion ; form and sequence of but they wrote under the
much
Holy
This
is
faith-
ful witnesses,
who
come, " are more intent on representing the substance of what is they neglect accurate spoken, than the words of the speaker order in the detail of particular incidents, though they pursue a
;
good general method ; detached and distant events are sometimes joined together on account of a sameness in the scene, the persons, the cause, or the consequences
;
histories
fact to another,
rrcl'iicc to
Harmon V,
p. 1,
DISCBErANCIKS 15ETWEEN THE
NEW TESTAMENT
is
WRITERS.
557
The
thew
recorded by Matgives,
first,
in a different order
;
from Luke.
Matthew
;
the
temptation of appetite
thirdly, that of
Luke
;
secondly,
thirdly,
Luke follows the order of place MatLuke brings together the two temptations
there
is
Hence
no necessity
to
have recourse,
Matthew
they
is
v. 16.
may
see your
" Let your light so shine before men, that good works, and glorify your Father which
" Take heed that ye do not your alms before
them."
is
in heaven.
Matthew
men,
vi.
1.
to be seen of
to glorify
God,
it
is
to conceal
them.
The
latter
passage inculcates
We
to spring
If this be the
be pleasing to
Him
end for which they are done, they cannot who judges the secret purposes of the heart.
;
Matthew vii. 7, 8. " Ask, and it shall be given you seek, and ye shall find ; knock, and it shall be opened unto you. For every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened." Luke xiii. 24. " Strive to enter in at the strait gate for many, I say unto you, will seek to enter in, and shall not be
;
able."
of Matthew are intended to encourage the sinner mercy through the atonement of Christ. Those in Luke's gospel refer to the last day, when the door of mercy will be shut for ever. This is apparent from their immediate connexion " when once the master of the house is risen up and hath
to seek for
;
The words
They
point
many, when they find themselves excluded from the kingdom of heaven. The ungodly shall cry for mercy when it cannot be obtained they shall discover a pain;
ful, solicitude to
be received into the presence of Jehovah, after they have deferred sincere concern for their salvation until death.
viii.
5-10. 1-10.
558
Matthew's account of the centurion is briefer than Luke's, but not contradictory to it. Luke is minute and circumstantial. According to Matthew the centurion sends the elders of the Jews to Jesus ; according to Luke he goes in person. Qiii facit j)er
se.
This
is
by the sacred
Matthew xvii. L " And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart." See Mark ix. 2.
Luke ix. 28. " And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went
up
into a
mountain
to pray."
These statements are reconciled by supposing, that Luke reckons inclusively ; Matthew, exclusively. So Hammond and
others.
Mark x. 46-52. Luke xviii. 35-43. Matthew speaks of two blind persons, Mark and Luke only of one. Mark calls him Bartimeus. Luke represents the miracle as performed when Jesus was drawing nigh to Jericho, before he entered it Matthew and Mark, after he had left
;
Jericho.
The
racle
which he could not possibly explain. is, that Luke was here mis-
Matthew and Mark agree in relating that the miwas performed by Christ as he went out of Jericho, the former being an eye-witness. It is utterly at variance with the
taken, since
inspiration of
Luke
It
may
inspiration of the
New
Testament
when their statements are not understood or relished but he who reverences the oracles of the living God will pause
ere he
have recourse
to such
unhallowed assertions.
it is
In order to
some of the evangelists give a more brief and condensed account of the very same event which others narrate more fully. On this This is expressly occasion two blind men received their sight. Only one is noticed by Mark and Luke. affirmed by Matthew. Matthew also relates, that they were healed by Jesus on his de-
NEW TESTAMENT
WIUTEUS.
559
cured
by Christ as he
the account of
left
Matthew
men both
restored to sight
he passed from Jericho to Jerusalem. Let us now attend to what Luke says. As Jesus drew nigh to Jericho, a There is no certain blind man sat by the wayside begging. ground for supposing that this blind man was the same as Bar-
by Christ
as
He
is
not so called.
It is not said
was Bartimeus.
We
believe that he
is,
was a
different per-
The
that Bartimeus
;
is
said to
have
been healed by Christ as he left Jericho whereas the blind beggar noticed in Luke's gospel received his sight from our Saviour drawing nigh to the city. Thus there is no contradiction between
the narratives of the three evangelists.
Matthew
relates that
Christ performed the remarkable miracle of giving sight to two blind men who sat begging by the wayside as he departed from
Jericho, and
we
believe him.
Mark
whose name he gives ; but he does not say that Christ on that occasion healed no more than one. His account, therefore, is not contradictory to Matthew's, though it is not so full. Luke again
informs us, that the Saviour, before entering Jericho, healed a
man who cried unto him. This last individual was wholly diiferent from either of those mentioned by Matthew. Taking, therefore, the narratives of the three evangelists togea poor blind
ther,
we
it,
one before he
men
received their
en-
left it.
Newcome
made
and returned to it again. difficulty, though it is purely hypothetical. Matt. xxi. 38. " But when the husbandmen saw the son, they said among themselves. This is the heir; come, let us kill him, and let us seize on his inheritance." Acts iii. 17. " And now, brethren, I wot that through ignorance ye did it, as did also your rulers." " For they that dwell at Jerusalem, and their Acts xiii. 27.
rulers,
1
several excursions from the city, This conjecture removes the apparent
because they knew him not," &c. Cor. ii. 8. " Which none of the princes of this world knew for had they known it, they would not have crucified the Lord
:
of glory."
"
5G0
The
ii.
8,
refers to the
passages appear to contradict the first. 1 Cor. hidden wisdom so long concealed from the
world regarding the call of the Gentiles, and their incorporation With this wisdom none of the Jewish into the church of God. princes or wordly rulers were acquainted. They had no spiritual discernment of its nature or effects. Their carnal minds were indisposed to learn
it.
Had
they
known
its
deemer of the world, they would not have put him to death. It would appear, that while some of the Jews crucified the Lord of glory in their ignorance and unbelief, others acted against the conviction of their understandings and the light of their consciences. They were not all ignorant of his true character ; neither did they all sin so desperately, as to put him to death in the Some passages in the New Testament face of their right belief. rulers others to them as acting in ignorance Jewish allude to the with the knowledge and hatred, that malice through as acting he was the Son of God. Both places quoted from the Acts of Matthew xxi. 38 to the the Apostles belong to the former
latter.
Matthew
xxvi. 8.
his disciples
is this
indignation, saying.
To what
purpose
John xii. 4. " Then saith one of his Simon's son, which should betray him." " The plural," says Winer, " is often used where the predicate relates only to one subject, although the writer designs to
xxvii. 2.
Matthew
actness,
Matthew xxvi. 21. " And as they did eat, he said, Verily I say unto you, that one of you shall betray me." See also Mark
xiv. 18.
" But behold, the hand of him that betrayeth xxii. 21. And truly the Son of man goeth, with me on the table. but woe unto that man by whom he is beas it was determined trayed
Luke
is
me
of
Some think that there is a discrepancy between the testimony Matthew and Mark, as compared with that of Luke. Our
is said to have indicated the disciple by he was to be betrayed, while eating fche passover ; Avhereas
whom
in
Luke, he did so after the institution of the J^ord's supper. Luke's order is thought to be the true one, and that followed
NEW TESTAMENT
WRTTEBS.
5Gl
by the others not correct. This has arisen from want of attention words of Luke. The 21st verse begins thus " But behold, the hand," &c. It is not stated at what precise time this language was uttered, whether after the institution of the supper
to tlie
:
or not.
it
accounts of
it
was appointed. When, howMatthew and John, we was uttered. It was during
Luke
related immediately
and
Matthew and Mark insert the record of very time when it took place, thus carry-
ing on
till
all
Thus
Luke
made
at a diiferent time
from that
which
is
" They gave him vinegar to drink mingled Matt, xxvii. 34. with gall and when he had tasted thereof, he would not drink."
:
*' And xv. 23. they gave him to drink wine mingled with myrrh but he received it not."
Mark
We have no need to have recourse to such improbable and laboured solutions as those of Michaelis and his learned translator. It is true that Matthew has vinegar mingled with gaily while
Mark, alluding to the same potion, calls it wijie mingled with But Grotius has shewn, that o^og means poor or cheap wine, such as was used by the very poorest class. Wine mingled with myrrh and bitter herbs was given to criminals to stupify Lachmann reads in Matthew instead of ogoc, to them. which De Wette objects, that it is borrowed from Mark.
myrrh.
ori/oi/
*' The thieves also, which were crucified the same in his teeth." with him, cast
Matthew
xxvii. 44.
Luke xxiii. 39. " And one of the malefactors which were hanged, railed on him, saying," &c.
This
xii. 4.
is
is
solved in the
same way
as
Matthew
xxvi. 8
John
It is unphilosophical to
an enallage of number, the plural for the singular. Another mode of reconciling the two places is that adopted 4 B
562
first both reviled our Lord, but that afterwards one of them repented. Thus Matthew speaks of the conduct of the robbers at
When
first
gave
The
period, therefore, to
which the
language of Luke refers, was subsequent to that in which the behaviour of the thieves is detailed by Matthew. While one of the malefactors continued to rail, as is seen from Luke, the tone and temper of the other had been entirely altered. From being
a reviler, he had
become a penitent and a believer. " Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying. Truly this was the Son of God." Luke xxiii. 47. "Now when the centurion saw what was done, he glorified God, saying. Certainly this was a righteous man."
Matthew
xxvii. 54.
is
given; in the
latter,
the sentence
;
gave expression to both and each of the evangelists has only given one of them.
He
Mark xiv. 69. " And a maid saw him again, and began to say to them that stood by, This is one of them."
Matthew xxvi. 71. " And when he was gone out into the porch, another maid saw him, and said unto them that were there. This fellow was also with Jesus of Nazareth."
The
difficulty,
from
25,
By attending to John
59,
it
xviii,
Luke
xxii. 58,
will
According
him said, " This fellow was also with Jesus of Nazareth." The same evangelist afterwards relates, that another maid came up to him and addressed him in similar terms. According to Mark, the same maiden who had challenged him before, repeated the challenge. The difficulty has arisen from supposing, that Mark speaks of the same two maids as Matthew, whereas he merely speaks of one twice Matthew, however, distinctly mentions addressing the apostle.
Matthew
two.
It appears that several persons, both male and female, charged Peter with being an attendant of Jesus, to whom he re-
DliSCllEPANClES BEITWEEN
563
What
is
by
The
difficulty inherent in
iraihi(5xY\ (ji
Mark
from the
article before
TaidldKri)
seeming
maid
recently mentioned
whereas Matthew
has
aXkri,
another maid.
This disappears
of,
the maid.
third hour,
it
was the
and they
crucified
John
xix. 14.
" And
it
:
was the preparation of the passover, and he saith unto the Jews, Behold
Here Mark expressly states, that the time of crucifixion was John affirms that Christ was brought forth
Some
letters,
John
g
xix. 14
is
r^/r/j.
and
it is
representing 3 and
But the
Besides, an overwhelming weight of evidence, consisting of MSS. and versions is in favour of 'Urn. None of the critical editors have ventured to remove it from the text, and read r^irrt. It is easy to account for the introduction of r^hri into the few authorities which have it. The difficulty suggested it ; and according to Griesbach, the more difficult reading should be preferred to the
easier.
torily,
its
On
it is
how 'ixTYi (supposing t^'ityi to have been the original) found way into the most ancient MSS. and versions. We believe
sxrrj
then that
be disturbed.
Another solution proceeds on the principle, that the vux,dvf^s^ov, or 24 hours, was divided among the Jews into eight parts, of three hours each four parts making the day, and four the night. Mark says it was the third hour ; from which we may conclude, that it was fully come, or rather already past. But John is not so exact ; he merely states it was about the sixth hour. It was between the third and sixth hour, towards the conclusion of the former, and the commencement of the latter. That the intermediate hours, four and five, are not alluded to, need not appear strange, when we recollect, that the Jews regarded only the great divisions at which prayer and sacrifice were offered in the Temple,
;
564
and preferred to speak of time by them, when great accuracy was not required. Strictly speaking, it was past the fifth hour, and verging towards the sixth ; but Mark thinks it sufficient to The third gave its name to say, that the third hour was come. all the space between the third and sixth. Others think that Mark follows the Jewish computation, and John the Roman but this is incorrect, because the Jewish and
;
were in reality alike. Rejecting these solutions, we are inclined to agree with Townson, that John's computation of hours throughout his Gospel agrees neither with the Jewish nor the Roman, but with the modern. In this opinion, Greswell and Townsend concur. AgreeIt ably to it, the sixth hour is our six o'clock in the morning.
suits all the circumstances of the history to
Roman
was brought forth about six o'clock, and that the hour of cruciThis is shewn by fixion was about nine o'clock in the morning. Dr. Townson with great minuteness and ability, in his Discourses on the Four Gospels.* Matthew xxvii. 37 Mark xv. 26 Luke xxiii. 38 John xix. The inscription said to have been put on the cross over the 19. head of our Saviour is differently given by the four Evangelists
;
;
a circumstance perplexing
Christianity,
to
the opponents of
which they have not failed to employ. We are informed by John that the inscription was written in Hebrew, Greek, and Latin. Had the words been recorded by no more than three of the evangelists, it might have been concluded that each exhibited the inscription in a different language from the other though there would have been some difficulty in discovering the precise writer that gives the words in a particular lanBut since four authors record the writing put on the guage. cross, the question is rendered more intricate. It is natural to suppose, that as the inscription was in Greek,
;
the ipsissi-
We are inclined to believe, that John furverba employed. This is probable from the nishes the very terms in question.
ma
" And Pilate wrote a title, and put it on the cross. And the writing was, Jesus of Nazareth the King of THE Jews," xix. 19. If this opinion be correct, we should expect to find the very same words in the other three writers. And
language he uses
:
* Discourse
viii. })iirt 1,
NEW TESTAMENT
WRITERS.
565
had the inscription been written only in Greek, we may suppose would have stood in Matthew, Mark, and Luke, as in John. But it existed in Hebrew and Latin also. Perhaps Matthew gives the Hebrew, or rather a Greek translation of the Hebrew, and Mark the Latin. The object for which the respective gospels were written, and the persons to whom they were addressed, justify this assumption. Luke again follows Mark, adding the
it
words, this
is.
The
main pillar on " If Christ be not risen," says the great Apostle of the Gentiles, " then is our Yea, and we are preaching vain, and your faith is also vain.
cular attention. truth of this fact forms the
rests.
The
found
false witnesses of
God
:
because
we have
testified of
God
that he raised
then
is
is
not Christ
;
And
vain
ye are
Hence
infidels
have directed
their attacks
There
are indeed
To
with the
is
before
Very early in the morning of the first day of the week, it was light, Mary Magdalene, Mary the mother of James
set out to see the sepulchre of their
Lord.
Matthew xxviii. 1 Mark xvi. 1, 2; Luke xxiv. 1 ; John xx. 1. Matthew and Luke mention the act of their setting out, but omit their coming to the place Mark and John omit the act of
;
mention their arrival at the sepulchre. They brought with them spices to embalm the body, which they had bought on Saturday evening after the Sabbath was past.
their setting out, but
2.
Soon
after
a great earthquake, for the angel of the Lord descended from heaven, and having rolled away the great stone from the door of
the tomb, sat
upon
it.
For
watched
At
this
Matthew 3. As
the
xxviii. 2, 3, 4.
themselves,
women drew near the sepulchre, they said among who shall roll away for us the stone from the door of but when they looked, they saw that it had been sepulchre
the
;
566
As soon
as
The time when they arrived at the sepulMark xvi. 2, 3, 4. Mary Magdalene saw that the stone was re-
moved, without staying or inquiring farther she left her companions there, and hastily ran back to tell Peter and John that the body had been taken away, John xx. 1, 2. John notices none of the women except Mary Magdalene, but his language implies " We know not where they have laid him," that there were others
XX. 2.
5.
they beheld the angel sitting at the door of the tomb on the stone, " Be not and they were afraid. But the angel said unto them
affrighted
is
risen
he
ye seek Jesus of Nazareth, which was crucified he behold the place where they laid him. is not here
: :
before
his disciples,
:
you," Mark xvi. 5, 6, 7, and Matthew xxviii. 5, 6, 7. The angel spoken of in Matthew and Mark is the same.* 6. When the angel had uttered these words, the two women
fled
from the sepulchre with fear and great joy to tell the disciples " neither said they any thing to any
;
Mark xvi. 8. Mary Magdalene having come to Peter and John, says to them, " They have taken away the Lord out of the sepulchre, and we know not where they have laid him," John xx. 2. 8. In consequence of Mary Magdalene's report, Peter and John
man
for
7.
came running
first.
to the sepulchre.
arrived
He
Peter entered into the linen clothes lying, but did not go in. tomb, and saw the linen clothes lying in one place, and the nap-
Encouraged by this, John enkin carefully folded in another. tered also, and saw that he had not been taken away, but that
he had risen from the dead
;
and he believed
in the Scriptures.
Then
angel.
9.
home without
seeing any
to the
sepulchre to
mourn
it.
in
As
There
* The circumstances mentioned by Dr. Hales to shew that they were different are See his Chronology, vol. iii. i>p. 2d7, 8. 2d ed. Lond,
1830.
NEW TESTAMENT
WRITERS.
567
she saw two angels in white sitting, one at the head, and the other at the feet, where the body of Jesus had lain. " And they
Because they have taken away my Lord, and I know not where On turning herself back, they have laid him." (John xx. 13.) Misshe saw Jesus standing, but did not know that it was he. taking him for the gardener, she said, " Sir, if thou have borne
him hence,
away."
in his
tell
me where
I will
take him
(w. 15.)
But when
by name
well-known tone of voice, she recognised her Lord and Master, and fell at his feet. This was the first appearance of
Jesus after his resurrection.
Mag^dalene.
He
shewed himself
first
to
Mary
10. After this she goes to tell the disciples that she had seen the Lord, and that he had spoken these things unto her. John xx. 18. 1 1 As the other Mary and Salome were returning from the
tell the disciples, Mary Magdalene joined them, and " Jesus met them, saying. All hail And they came and held him by the feet, and worshipped him. Then said Jesus unto them. Be not afraid go tell my brethren that they go into Galilee, and there shall they see me." Matt, xxviii. 9, 10. 12. While the three women were hastening to the apostles with the joyful news of their Lord's resurrection, the soldiers came unto the city, and told the chief priests all that had happened. The elders then assembled, and after consulting together gave a large bribe to the soldiers, that they might report, that his disciples had come and stolen Jesus away by night while they So they took the money, and did as they were instructed; slept. and this saying is commonly reported among the Jews until this
sepulchre to
day.
13.
whom
Chuza Herod's steward, now visit the sepulchre. This company appear to have set out about the same time with the other. Their later coming to the tomb may be accounted for by the delay naturally attending the collecting of a large company
wife of
different quarters of the city. On their arrival, they entered into the tomb, but found not the body of Jesus. During their perplexity the two angels stood beside them, and addressed
through
them
to the
language similar to that which they had already spoken party. And they returned and told the disciples, but their testimony was not believed. Luke xxiv. 1-11.
in
first
568
14.
The joint
women
together in
Luke
properly simultaneous.
15.
On
many
witnesses, Peter
arose and ran again to the sepulchre, but he saw none of the
angels.
16.
Luke
It is
of the
men
and
to
1
whom
our Sa-
Luke
xxiv. 34,
Cor. xv. 4, 5.
17. Our Lord next appeared to two of the disciples as they journeyed to Emmaus, a village near Jerusalem. Luke xxiv. 13-27. Such is a connected and consecutive view of the principal circumstances connected with the resurrection of our Saviour, formed
Among
appears to
lie in the 23d chapter of Luke, 55th and 56th verses. number of our Lord's Galilean friends followed after and beMatthew and held the sepulchre, and how the body was laid. Mark specify only the two Marys (Matt, xxvii. 61 Mark xv.
The 56th Luke, 23d chapter, shews that women returned to prepare spices and ointments, which they did before the Sabbath came, and rested on that day according to the commandment. It appears, however, from Mark xvi. 1, that the Sabbath was past before Mary Magdalene and the other Mary and Salome had bought their sweet spices. Matthew xxvii. 6 1 must consequently imply, that the two Marys staid behind at the sepulchre, till it was too late to procure spices before the Sabbath began. Looking at these several particulars, some have supposed that the women alluded to in Luke xxiii. 55 and 56 were distinct par" So77ie women \_yuva7kig, not ties, and have paraphrased thus
47)
;
(xxiii.
55.^
verse of
a'l
yumTjiig]
after,
fol-
but others laXXai understood] returning, preSurely this is strained and unnapared spices and ointments." tural. It is not necessary to suppose that Luke meant to include
;
lowed
&c.
in his
words Mary Magdalene, the other Mary, and Salome. Indeed the 56th verse shews that they were not reckoned. The same persons that returned and prepared spices are also the wo-
men that came with Jesus from Galilee. Mark xv. 47 merely mentions that Mary Magdalene and Mary the mother of .loses beheld where the body was laid Luke states.
;
NEW TESTAMENT
WUlTRRfl,
569
mentions that
to the door of
It
women did so. Matthew is more explicit, and Mary Magdalene and the other Mary sat over
against the sepulchre, even after Joseph had rolled a g-reat stone
it and departed, xxvii. 61. need occasion no perplexity to observe, that Matthew and Mark mention but one angel Luke and John two. The angel mentioned by the first two evangelists was the angel that terri;
away the stone from the door of and addressed Mary the mother of James and Salome. The two angels mentioned by Luke and John were seen by Mary Magdalene on her return to the sepulchre and after that by Joanna and the other women with her. The two angels were seen in the rdfog or tomb, where the body had lain the one angel was seen in the /jLvn/j^sTov or sepulchre, at the door of the rafoff. Probably the latter angel had removed from the outside to the interior of the tomb between the visit of Mary and Salome and the second visit of Mary Magdalene.*
fied the
Roman
guard, rolled
it,
Jonas was three days and three nights in the man be three days and three But from the sacred narrative nights in the heart of the earth." it appears, that our Lord was in the grave only two nights, an enas
" For
tire day, and two parts of a day. about the third hour (nine o'clock,
He was
a. m.),
before sun-rise
amount
in reality to
two
first
entire days or
48 hours.
quoted, be true? The duced the objection, and urged the inconsistency of the Scripture account with itself. But they have shewn their ignorance of the
How
Hebrew computation, by
transferring our
mode
of reckoning to
New
Gen.
Testament
i.
times.
their civil
;
Daniel
viii.
14
* The limits of the present work have pennitted nothing more than the preceding' summarj', unaccompanied by such arguments and grounds as are sufficient to justify refutation of the objections to which it is exjiosed, with its truth and correctness.
the reasons of
to a worii on Hermeneutics.
it includes, belongs to a harmony of the gospels, not Let the reader consult Townson's " Discourse on the Evangelical History, from the Interment to the Ascension of our Lord and Saviour Greswell's Hai-mony, with the Dissertations; Weston Jesus] Christ," pp. 261lis
all
the particulars
the Resurrection
4 c
570
ing," was a phrase expressive of a civil or calendar clay, because it was made up of the two parts, or the kindred " day and night."
SoGen.
vii.
4;
compound term
vux^'^^J'^^ov;
The
latter either
employed day simply, or which is more precise and unambiguWhen, therefore, it is ous, the circumlocutory day and night. said in Matthew's gospel, that the Son of man should be three days and three nights in the heart of the earth, nothing more is meant than th?'ee civil days. It is also to be noted, that the concluding and commencing days were not necessarily entire, but may have been fractions of Besides, as our Saviour was interred on Friday before the days. evening or sun-set, the evening or night preceding must be reckoned along with that day. He was in the grave all Friday night and Saturday, Saturday night and part of the next morning, which morning, with the preceding evening, makes up the third day. Thus, in conformity with the usual Jewish reckoning, he is said to have been three days and three nights in the bosom of
the earth.
But
days
for,
the words of
difficult
of conthree
again."
The
nation.
It does not mean after the completion of three days according to the principle already developed, it was usual
for the
Hebrews
strictly
to
might be
meant.
reckon a whole day, although a part of it Hence three days do not require us to
;
the third might be a fi-action. Agreeably to this mode of reckoning, it was common in the Hebrew and Greek languages to say, that a thing was done after a certain number of days, months, or years, although it was transacted on the last day, month, or year. So Deuteron. xiv. 28, where the Septuagint has, fjuira, r^la iryj. When we compare this with Deuteron. xxvi. 12, we see, that the tithing of all the tithes of the increase was made in the third year. Again, in comparing Deuteron. xv. 1 with Levit. xxv. 4, we find that the year of release began with the seventh year; but inDeuteron. xxxi. 10, it is said to be " at the end of every seven years." In this re-
Hebrew
prefix D, as
;
may
be seen
latter in
Deuteron. xiv. 28
xxxi. 10.
NEW TESTAMENT
WRITERS.
571
rJjs
vious verse,
though they informed him, as stated in the preof Christ's own saying, that he should rise after three
days {fiira T^sTg rif/,s^ag.) Thus the expression after three days was understood by the Jews to signify, on the third day. Still farther it is eleven times* stated in the New Testament, that our Lord was to rise again, or had risen the third day. This is the usual phrase. Hence it is natural to explain the rarer mode of expression in accordance with that which is most
;
This conveys the such a connection by within. Dr. Hales prefers an" three days after." This contains an awkward other rendering
transposition,
in
perspicuity,
over the
for ever
he shall reign over the house of Jacob there shall be no end." " the end, when he shall have 24. Then cometh 1 Cor. XV. delivered up the kingdom to God, even the Father ; when he shall have put down all rule and all authority and power."
i.
Luke
33.
And
and of
his
kingdom
The kingdom
of Christ consists of
ments, one of which has respect to his enemies, the other to his At his ascension he was invested with dominion over all saints. principalities and powers for the benefit of the church, until all
its
and the
his
last
ever destroyed.
rule opposed to
principality
and
Accordingly he de-
up
to the Father.
He
mies of his church, because they are for ever subdued. His people are freed from their last foe, death being swallowed up
in victory.
But
his
He is dominion over the saints continues. As regards them, his throne shall
kingdom
The
passage in
Luke
has reference
to that dominion over the to the one branch of his The words in the peculiar prerogative. is his saints, which
dom.
*
The
4G
Matthew
xxiv. 7,
xvi.
;
ix.
31
x.
31; Luke
ix. 2-';
xviii.
33
40
Cor. xv.
4.
572
dom which
the termination
of that authority which he exercised over his and the church's enemies. The kingdom will have an end when he delivers it up to the Father. The translation of orav 'ra.^aBoj should be, " when he delivers up," not, " when he shall have delivered up." " The
word
xa^abCj^''''
New Testament, in the same which the delivering is not past, but either takes place at the time, or is future, viz. Matt. v. 25 twice, and Mark xiv. 10, 11 ; Luke xii. 58, and xxii. 4 X. 4, and xxvi. 16
;
and 6
nified.
John
xiii.
Cor.
v.
5;
xiii.
3.
In the
sages the delivering has taken place before the time therein sig-
Matt, xxvii. 4
20.
I
Gal.
ii.
Mark iv. 29 ; Luke i. 2 ; Acts xii. 4 ; ; cannot find one passage in which it is translated
up.''''
This view of the passage in Corinthians is consonant with the context, which speaks of the enemies of Christ and his people. Opposing rule, authority, and power are said to be put down, and the last enemy subjugated. Those who expound it of the mediatorial kingdom of Christ, appear to mistake the true aim
of the apostle.
It is
To
^r
ever, or
for ever and ever, which is applied in various places to Christ as priest and king, by the difficult passage before us, is somewhat hazardous. We prefer expounding what is ambiguous in another method, without assigning it such supremacy as to lower the import and lessen the duration of terms expressing infinity.*
John
Elias ?
i.
21.
"And
saith,
And he
they asked him. What then? Art thou am not. Art thou that prophet ? And
if
he answered. No."
Matthew
which was
xi. 14.
" And
ye will receive
it,
this is Elias,
for to
come."
was called Elias because he was endued with and power" as the Old Testament prophet. The character and temperament of both were remarkably similar. Hence Malachi speaks of John under the title of Elias ; and our Saviour, alluding to the prediction, says, that the Baptist was
John
the Baptist
the same
"
spirit
Yet
it is
self-evi-
first
notes
and
l\,
pp. 4G-ul.
NEW TESTAMENT
WRITERS.
573
John the Baptist was not literally Elias. When inJews as to his identity with that prophet, John plainly denied he was such, lest they should take up a false opiterrogated by the
He
remove
it.
John
true."
V. 31.
" If
my
witness
is
not
John viii. 14. " Jesus answered and said unto them. bear record of myself, yet my record is true."
Though
In
The
former passage
is
latter.
and demonstrating his divine commission, Christ reasoned with them on their own prin" If I alone bear witness of myself, my witness is not ciples.
true."
is
invalid.
Hence
Jesus,
accommodating himself
to a principle
he to
attest his
own Messiahship,
be re-
ceived as true.
true notwithstanding.
was was not to be judged after the manner of a common man. His case was not analogous to that of others. He was truth itself. Possessing all knowledge and
that even though he did bear record of himself, his record
He
own
needed no other confirmation ; the nature of the Being from whom it proceeded evidenced its intrinsic completeness, no less than its authority.
in order to convince the Jews, that if
In the former case Christ was willing to allow for the time, he alone bore testimony to
the testimony would not be valid
its
;
himself,
in the latter,
he
own independent
basis,
affirming,
that
though he did testify of himself he should be believed, because was such as to warrant the immediate reception of his statements by all intelligent creatures in heaven and on earth.
John V. 37, 38. " And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice And ye have not his word at any time, nor seen his shape. abiding in you for whom he hath sent, him ye believe not."
:
On
gospel,
comparing
it
will
be seen that
baptism of Jesus.
The
not
574
narrated
by John, but by the other three evangelists. In Mat16, 17, it is related, that " when Jesus went up out of the water, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him,
thew
iii.
and
lo
is
my
beloved Son, in
This was the voice of the Father and yet Jesus says afterwards to the Jews, " Ye have neither heard his voice at any time, nor seen his shape." Dr. Campbell gives a different translation of the passage, and is followed by Dr. Hill in his Lectures on Divinity. The proposed translation " Nay, the father who hath sent me, hath is the following Did ye never hear his voice, or see his himself attested me. form or have ye forgotten his declaration that ye believe not him whom he hath commissioned ? " Here the two clauses, which
well pleased."
:
whom
am
mode
is
the
change of subject
tism.
<puvnv
;
in ddog ahrou,
is
ob-
Holy Ghost who descended at Christ's bapBut it should manifestly refer to the Father equally with " Did ye never hear his voice or see his form ?" Both must
one person.
relate to the
By
Holy Spirit. manner sanctioned by the " Ye have neither heard his voice at any
ye have not attended to* so as to obey his voice at any time, whether the time of the baptism, or any other. The words should not be limited to the particular period when Christ
e.
It is true that the Father then spake he also spake by Jesus. " The onlyheaven, but from audibly begotten Son which is in the bosom of the Father, he hath " The word which ye hear," said the Saviour declared him." to his disciples, "is not mine, but the Father's which sent me." " He whom God hath sent, speaketh the words of God, for God giveth not the Spirit by measure unto him."t The senor seen his shape,' or rather j^/'m, cond clause of the text is, ye have not seen the Father embodied in the Son. The i. e. Son is called the express image of the Father. " He that seeth me," says Christ, " seeth him that sent me." " He that hath seen
'
me, hath seen the Father.":}: This interpretation the connexion, and appears to be the simplest.
*
is
agreeable to
That
daouu
is
iv.
21.
t John
18
xiv.
21
iii.
31.
J John
xii.
45
xiv. 9.
NEW TESTAMENT
WRITERS.
575
John xix. 17. " And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew
Golgotha."
Luke xxiii. 26. " And as they led him away, they laid hold upon one Simon, a Cyienian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus." Mark xv. 21. See also Matthew xxvii. 32 Jesus bore the cross part of the way, and Simon the other
;
part.
The
i.
;
Acts
18.
of inquity
" and
Now
this
man purchased
falling headlong,
and
all his
Matthew
bowels gushed out." xxvii. 5. " And he cast down the pieces of silver in
Probably the rope by which he was suspended broke, and the unhappy man fell down violently, the consequence of the fall being what is mentioned in the book of the Acts, that his bowels gushed out. The fact stated by Luke is not contradictory, Mr. but additional to the circumstances related by Matthew. Penn's opinion, that the verb Xaxsw or Xdsxu, which we render
burst, coincides with the Latin verb laqueo,
is
too improbable
to deserve attention.
Acts
Acts
light,
ix. 7.
" And the men which journeyed with him stood " And they that were with
afraid
;
me saw indeed the but they heard not the voice of him that
In the former passage, a voice should be the voice, as in the The meaning of axouw in the latter, is to understand.
to
" They did not understand the voice of him that spake
me."
The companions
who
stood by
their ears.
Romans ii. 14. " For when the Gentiles which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves."
Ephesians ii. even as others."
3.
When
the Gentiles
who
God,
576
quence of the light of nature within them, it shews that they have still a remnant of original righteousness. The passage, however, does not state that the Gentiles act up to this internal light. It is the rule of their actions, though they may not perfectly follow
it.
The
We
are inclined to
In the epistle to the Romans, the same phrase denotes the law of nature inscribed on the mental
constitution.
Romans xiv. 5. " One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind."
Galatians
iv.
10, 11.
I
am
you labour
in vain."
Had
it
by the
whom
he writes, that
should be regarded.
Accustomed
as they
were
to conformity
with
the law of Moses, they were not brought at once to renounce the observance of days, but still adhered to many of their former prac-
from a jealous regard to the divine precepts. They were not comprehensively enlightened to know, that Christianity abolished such ordinances of the flesh ; though their scruples exhibited a
tices
spirit truly
commendable.
The
exhorts
to despise or
He
reminds
The
daising teachers,
cated by the corrupt teachers, that the ordinances of a former dispensation were necessary to justification. In this manner the
the works
577
Hence the
Mosaic law
Cor.
viii.
8-13.
to
God
for neither if
we eat,
we
the better
neither, if
we
we
1
the worse."
" But I say that the things which the Genthey sacrifice to devils, and not to God and I would not that ye should have fellowship with devils. Ye cannot drink the cup of the Lord, and the cup of devils ye cannot be partakers of the Lord's table, and of the table of devils."
Cor. X. 20, 21.
tiles sacrifice,
:
:
those
In the former passage, the apostle combats the arguments of who maintained that they were at liberty to eat any food,
far
meat or
a spiritual thing.
The
He
time, that he
may
prove the
He
is
con-
shews the inexpediency of the practice. The weaker brethren with whom they associated would be seriously injured. The liberty which they claimed would affect
tented to take lower ground.
He
In the
latter,
the
same apostle takes the highest ground, and meat which sacrifice to idols. It implies, he argues, comIt dishonours the supreme God, and defiles
It is a virtual
attempt at serv-
is
impossible.
The two
Paul concedes,
better-informed
among
the principle they contended for could not be carried out without
" God is faithful, who will not suffer you to be 1 Cor. X. 13. tempted above that ye are able." 2 Cor. i. 8. " We were pressed out of measure, above strength, insomuch that we despaired even of life." 4 D
578
The
people.
God
is
He
He
them to be tempted above what he knows the strength of their faith, and
When
was exceedingly pressed with troubles above strength, he means, above that strength which he possessed in himself He was sorely apart from the succours of the divine presence.
that he
tried, far
beyond
" Even as I please all men in all things, not 1 Cor. X. 33. seeking mine own profit, but the profit of many, that they may
be saved." Gal. i. 10.
" For do
or
God?
or do I
context of the former passage determines and limits the nature of that compliance with the will of others which the apos-
The
tle
It
to the profit
of many
He
He
is
nobly
God might
be glorified in the
conversion of men.
com-
aim was to inand approbation rather than the favour of God. In opposing such accusations he argues, that if he still endeavoured to promote the designs of men,
self.
men
No man can serve two God and man at the same time.
masters.
He
It is manifest,
be done without sin, he all the while opposed their corrupt inclinations. His commission was from above, and could not be subordinated to the caprices of mortals else instead of advancing the interests of the gospel, he should have injured the great cause of righteousness. " The former," says Mr. Fuller, " is that sweet inolfensiveness of spirit which teaches us to lay aside all self-will seeketh not her own,' and self-importance, that charity which and ' is not easily provoked.' But the latter spirit referred to is
; '
human
nature, of
which
flatterers
NEW TESTAMENT
*
WRITERS.
579
God and
selfish designs."
" But every woman that prayeth or prophesieth 1 Cor. xi. 5. with her head uncovered," &c. 1 Cor. xiv. 34. *' Let your women keep silence in the churches for it is not permitted unto them to speak," &c.
We must explain," says Neander, " this apparent contradicby supposing, that Paul only refers in 1 Cor. xi. 5, for the sake of example, to what was going on in the Corinthian church,
"
tion
it
fil
" Bear ye one another's burdens, and so fulGalatians vi. 2. the law of Christ." Galatians. vi. 5. " For every man shall bear his own burden."
The term burden in the two places is not expressive of the same idea. In the former, it denotes the grievances and trials which Christians meet with in the world, and of which their
fellow- Christians should relieve them, as far as their opportunities permit.
In the
connected
Every one
at the
judgment
The
Greek word
Heb. Heb.
xi.
in
both places
is
33.
xi. 39.
obtained promises."
received not the promise."
In the
latter
The patriarchs under the Old Testament received many promises, both of a spiritual and temporal nature but the glorious substance and fulfilment of all the spiritual promises, they were not permitted to see.
blessing, viz. the Messiah.
;
John i. 8. " If we say that we have no sin, we deceive ourand the truth is not in us." " Whosoever is born of God doth not commit 1 John iii. 9. sin for his seed remaineth in him and he cannot sin, because he is born of God."
1
selves,
There
text.
It
is
*o<sw
Whoever
sin,
is
re-
God
because
it
But
is
is
added in
of God."
still
born
Perhaps the words of the apostle Paul may serve to throw some light on the meaning of this clause " I am crucified
:
Works,
vol.
iii.
pp. 505, 6.
580
with Christ
:
yet not
I,
in
me
and the
which
now
by the
faith
God, who loved me, and gave himself for me/' man is viewed in various aspects, and separated renewed Here the / am crucified, says the compartments. different into were as it writer ; the pronoun / representing the old man or the flesh. The same pronoun symbolises the spirit Nevertheless I live.
of the
Son
of
or the renewed
man.
The
by way of
it is
me
i. e.
not so
much any
it is
Christ
his
who
lives in
If, then, Christ lives in the bealmighty agency. In liever, the believer cannot sin so far as he is thus influenced. preis the nature, Christ, rather than the renewed so far forth as
man by
and the
may
iniquity.
But
flesh sins.
his
complex
be popularly
and properly said to transgress. All his feelings are intermingled and although one part of his constitution be viewed separately from another, he is possessed of an unity which constitutes a Others interpret, he cannot sin in the manner of single person. unregenerate men ; neither can he heartily persevere in sin.
Old and
New
Testament
Genesis xii. 1. " Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee."
Acts vii. 2. " The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in
Charran," &c.
Dr. Hales supposes, that Abraham received two calls, the is omitted in the Old Testament, but preserved The first call is supposed to be described in Acts in the New. the second in the book of Genesis xii. 1. He is supvii. 2-4 received the first at Ur of the Chaldees the have posed to second at Charran, on the death of Terah. We greatly doubt the accuracy of this solution, notwithstandformer of which
it.
The
similarity of
recommend the identity of and other circumstances corroborate the same view.
the calls,
In Genesis
death.
xi.
Moses
is a very brief notice of Abraham's country, with an account of Terah's then subjoins, at Genesis xii. 1, &c. a fuller ac-
31 there
own
He
it
more
We
believe,
" the Lord had said" (Gen. xii. 1.) The Lord had said to Abraham when he was yet in Chaldea, " Get thee out of thy country,"" &c. Thus the one call is spoken of in Gen. xii. and
in
Acts
vii.
The
:
" So Abram departed, as the Lord had spoken And Abram was seventy unto him ; and Lot went with him. and five years old when he departed out of Haran." The narrative in Genesis xii. 1-4, is an expansion of what was briefly noticed in Gen. xi. 31, 32 but at the last clause of the 4th verse
should stand thus
;
it is
continued with
new
circumstances.
" Know of a surety that thy seed shall be Genesis xv. 13. a stranger in a land that is not their's, and shall serve them ; and they shall afflict them four hundred years."" "And this I say, that the covenant that Galatians iii. 17.
was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect."
tians,
In Genesis, the time is dated from from the date of Abram's call.
Isaac"'s birth
in
Gala-
God
Genesis xxii. 1. "It came to pass after these things, that did tempt Abraham." James i. 13. " God cannot be tempted of evil, neither tempteth
he any man.""
tempt Abraham, the expression means He put his virtue to the test. nothing more than he tried him. with opposing circumcontact into his faith bring He meant to stances, that it might be seen in its genuine purity and strength.
When God
is
said to
He
he purges away their dross, and teaches them their entire dependence on himself for all their But temptation also denotes enticement integrity of principle.
graces by the force of adversity
to sin.
which draw
He
He
presents to
him no seduc-
tions to lead
him
astray.
On
the contrary, he
commands him
582
to
guard against all such temptations. In the former case, God In the acts upon the good which he himself has implanted. case, one the In man. other, evil acts upon the evil nature of the in strengthen; refine, and purify, the object of trial is to The one comes from other, to betray, seduce, and destroy.
Heaven,
into
" All the souls that came with Jacob Genesis xlvi. 26, 27. Egypt, which came out of his loins, besides Jacob's sons' And the sons of wives, all the souls were threescore and sLx. Joseph, which were born him in Egypt, were two souls all the souls of the house of Jacob, which came into Egypt, were threescore and ten." Acts vii. 14. " Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls."
in Genesis xlvi. 27 ; and some reconbetween the numbers in the Old and New cile the difference Stephen quoted from this version. saying, that Testament by But still Stephen must have been correct, for it is written by inThe Old Testament spiration that the number of souls was 75.
The
Septuagint has 75
is
no reason
:
The number 66
is
thus
made out
to
doubt
its
correctness.
4 6 3
Judah's sons (verse 12), three, and two grandsons, 5 4 Issachar's sons (verse 13), Zebulun's sons (verse 14), Gad's sons (verse 16),
Asher's sons (verse 17),
-
3
7
-4
3
1
Asher's one daughter and two grandsons, _ Dan's son (verse 23),
Naphtali's sons (verse 24),
-
-10
We collect the number 70, by adding to the 66 Jacob himself, Joseph, and his two sons born in Egypt.
into
These threescore and ten are said by Moses " to have come Egypt," although Ephraim and Manasseh were born there.
NEW TESTAMENT
WRITERS. 583
The two sons of Joseph " came out of Jacob's loins," and really belonged to Canaan while they lived as strangers in the land of Egypt. In this statement the wives of Jacob's sons are omitted.
They amounted
Simeon's
;
to nine.
so also
was
Egypt.
in
These
nine,
added to
Apostles.
make
75, the
number given
Such is the method of accounting for the difference proposed by Dr. Hales. The number nine is added to make out the 75,
because Stephen specifies all the kindred {^asav ttjv gvyyivsiav) of Jacob, and it is subjoined to 66, not 70, because Joseph's two sons were not yet born, and Joseph could not be said to call himself to
in the land.
Jacob
is
not included
separately specified
by Stephen.
The
Greek should therefore be xal ivaeav rriv evyyivnav abrov sv \]^u;^a7; s^dofMTiKovra vhn, without a comma after abrov, lest Jacob himself be numbered among the 75. Lachmann has rightly expunged the comma
after after abrov,
or,
(as the
pronoun
is
it.
spurious)
svyyeniav;
Knapp has
injudiciously retained
De Dieu
long ago objected to the Ethiopic version for reckoning Jacob among the 75 souls. See his Critica Sacra (Amstel. 1693, fol.) p. 552.
and Wetstein, followed by Dr. Bloomfield, adopt oi conciliation. According to them, Luke quotes from the Septuagint, which has 75, not 70, as in the Hebrew. The additional five are supposed to be the sons of Manasseh and Ephraim, which the translators took from 1 Chron. vii. 14, though they are not set down by Moses, because they were not then born. To this solution the words of the 14th verse are adverse: " Then sent Joseph and called his father Jacob to him, and all
another
Hammond
mode
and fifteen souls," i. e. Joseph sent for and brought down into Egypt his father, and all his kindred. But this could not apply to Joseph's own sons any more than to himhis kindred, threescore
self.
Besides, according to
are excluded,
Hammond's view, Jacob's sons' wives although they should be properly comprehended
Exodus XXX. 6. " And thou shalt put it (the altar of incense) before the vail that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee."
584
" Now, when these things were thus orwent always into the first tabernacle, accomdained, the priests But into the second went the high plishing the service of God. priest alone once every year, not without blood, which he offered for himself, and for the errors of the people."
Hebrews
Some have needlessly thought, that there is an opposition between these two places. This arises from not properly underBefore the mercy-seat, or over standing verse 6 of Gen. xxx. against the mercy-seat, does not mean in the holy of holies. From erroneously assuming that the altar of incense was directed to be placed, according to this language, within the holy of holies, the text has been pronounced corrupt; and Dr. Kennicott
the whole clear and consistent.
superfluous.
has suggested such alterations as he thinks necessary to render His conjectures are altogether
In the first place, the altar of incense is to be put " over against the vail that overhangs the ark of testimony ;" and then more specifically " over against the mercy-seat covering This does not imply that the altar of incense was to the law." We be placed on the same side of the vail as the mercy-seat. know from other passages, that it was fixed without the vail. It was opposite to the lid of the ark, but on the other side of the
vail.
Exodus
John
i.
xxxiii. 11.
to face, as a 18.
man
"
" And the Lord spake unto Moses face speaketh unto his friend."
hath seen
to
No man
God
at
any time."
The
personage
who spake
Moses on
this occasion
was the
Son, who, as in other passages, is styled Jehovah. speaks of Deity in the abstract, or the Godhead
Father,
nity.
as distinguished
from the
Numbers
2 Peter
ii.
xxii. 5.
15.
Here Balaam is said to be the son of Beor. Here he is called the son of Bosor.
to the city
The words
Balaam belonged
Pethor
in
Mesopotamia.
In pro-
came
to
signifies, therefore,
" And those that died in the plague were xxv. 9. twenty and four thousand."
Numbers
1
Cor. X. 8.
" And
fell
in
sand."
is
NEW TESTAMENT
WRITERS. 585
;
number
of those
who
fell
exclusively
thousand
Num-
And
;"
four thousand
whereas according
should be,
" those that died in the plague and by the sword." Moses and Paul seem both to give a round number instead of the more exact. A multitude between 23,000 and 24,000 fell. The Old Testament writer gives the approximative round number above the specific one ; the proximate round number below it.
New
Testament
writer, the
So Calvin.
Deuteronomy
Acts
vii.
x. 22.
14.
See above, pp. 582, 583. " How he went into the house of God in the ii. 26. days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him." In 1 Samuel xxi. 1, &c., the fact is said to have happened in the high priesthood of Ahimelech, not Abiathar.
Mark
The words
ticle
of St.
Mark
the ar-
were wanting before d^^is^iug. The presence of the article corresponds with the idea, that Abiathar may not have been in
office at
The meaning of the phrase is, in who was subsequently distinguished for
is
the sacerdotal
office.
Similar
also in
David the
king.
So
John
2 we find Mag/a
ri
dXii-^asa,
Mary
The
the well-known high priest, without implying the actual exercise of the priestly office at the period
mentioned.
Acts vii. 15, 16. " So Jacob went down into Egypt, and died, he, and our fathers and were carried over into Sychem, and laid
;
Abraham bought
;
for a
sum
of
money
of the
sons of
Emmor
Gen.
It
xxiii. 16, 17
13
appears from the Old Testament that Jacob was not buried
in the
at
Sychem, but
of
cave of the
field
ham bought
Ephron the
Hittite.
Besides,
Abraham
4 E
did not
Sychem
586
Jacob boupfht it of the sons of Hamor the father of Shechem (Joshua xxiv. 32.) According to the Old Testament, the patriarchs had two burying-places, one at Machpelah, where Abraham, Isaac, and Jacob were interred the other at Shechem, where Joseph's bones
were
and which became the inheritance of his children. It is generally supposed, that 'A/3^aa/y. is an interpolation which Some MSS. have for has crept into the text from the margin.
laid,
shewing, that at an early period the common Accordingly, some hold that this was the original reading, which an ignorant copyist explained The erroneous gloss was afterwards in the margin by 'A/3^aa,a.
it
Tarri^
ri/jbuv,
Assuming
fMsrsrsdriaav
and
srs'^rimv
must be
re-
TdTi^ig
ri'MMv
'Ia-/.uf3
:
also.
The
trans-
" So Jacob went and our fathers; and our fainto Egypt, and died, thers were carried over into Sychem, and laid in the sepulchre which he (Jacob) had bought of the sons of Emmor the father of Sychem."
lation of the passage will then
be the following
he,
down
With
at
this
mode
of explanation
we
It is easy
pronounce the text corrupt ; but in opposition to the testimony of almost all MSS. and versions, it is unwarrantable.
to It
is difficult
once
corrupt.
Those who
viz.
two transactions are here confounded, the purchasing of the field of Shechem and that of Hebron,
affirm that
It is better to tax ourselves
with igno-
Perhaps we may find in the present text a sense agreeing with the Old Testament history. Josephus relates, that the bodies of Joseph's brethren were buried at Hebron and that the Hebrews at their departure from Egypt carried Joseph's bones into Canaan.* Hence, some prorance, than the Bible with confusion.
;
may
signify /'ro7n
among, and
d^yu^iov
that after
2u;^//,
should be a point
(2u;^/s,a').
The word
should also be followed by a comma. The translation then runs thus "So Jacob went down into Egypt and died, he
:
and were carried over into Sychem Emmor the father of Sychem were sepulchre that Abraham bought for a sum of money,"
and our
fathers,
and from
laid in the
i. e.
among
the sons of
in the
* Antiq. Lib.
ii. c.
4, p. 54, cd.
Colon. 1G91.
NEW TESTAMENT
WRITERS. 587
cave of the
field
of Machpelah.
But
New
Testament.
For such an
in
we have sought
no mention of
ing to the
Seiten.
sTsdrjaav,
it;
neither does
it
Passow
in his Lexicon.
Accordjoin
to
latter,
we
it
" And were carried over into and translate the verse Sychem, and then laid in the sepulchre which Abraham bought for a sum of money, by the sons of Emmor the father of Sychem." It appears, then, that the sons of the patriarchs carried the bodies of their fathers first to Sichem, to the sons of Emmor, where they claimed the ground formerly purchased by Jacob. From this place they were removed to Hebron, and put, by the assistance of the Emmorites, in the sepulchre which Abraham had
bought.
still
befallen the
repaired to Sichem,
entrusted
them with
safely.
We
adopted,
even supposing
'A/3gad/x
corrupt.
The
at
history, too,
Hebron.
Sichem,
Jews themselves and although it be not found in the Old Testament narrative, it may yet be true, especially since it is capable of being harmonised with the New
Testament.
tradictory
to
Had Stephen
the Jewish
usually represented to be, his enemies would have at once detected the error, and accused
him of
let slip
is
falsehood.
They were
his incurring
too
much
ling
an opportunity of entang-
him
There
no mention of
any
such censure. Acts xiii. 20. " And after that he gave unto them judges, about the space of four hundred and fifty years, until Samuel the
prophet."
" And it came to pass in the four hundred 1 Kings vi. 1. and eightieth year after the children of Israel were come out of
588
the land of Egypt, in the fourth year of Solomon's reign over Israel," &c.
Scaliger terms the former passage crux
well
Chronologorum
and
with
may he do
so,
because
it
is
impossible to reconcile
it
incorrect.
Old Testament. But the present reading Lachmann has the true reading, which runs thus " And when he had destroyed seven nations in the land of
:
Canaan, he divided
until
their land to
;
them by lot about the space of and after this gave them judges In this there is no difficulty.
all
Prov. xvi.
maketh even
his
" When a man's ways please the Lord, he enemies to be at peace with him."
are opposed
to the doctrine,
lot of
The
enemies
to all that
cause,
and
people of Christ.
cution in
It is the
unavoidable
life for
some of
its
forms.
The enmity
of the world to
God
who
are his devoted servants. Proverbs xvi. 7 speaks of the Christian surrounded by enemies,
in relation to
God.
be at peace.
sity,
He
own name.
2 Tim.
against
itself.
happens that the pious are disliked But the Lord restrains the enmity
it
He
exercises over
lie
a sovereign control.
The
difficulty
supposed to
if their foes
in
if all
of application.
Hebrews ix. 4. " Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant."
Kings viii. 9. " There was nothing in the ark save the 1 two tables of stone, which Moses put there at Iloreb," &c.
NEW TESTAMENT
refer
WRITERS, 589
To
Ki^ojTov
some
;
in
An
Hebrews
will observe,
it
is
on the temple In 1 Kings, services as instituted by David and Solomon. whereas the writer of the chapter 8th, the temple is spoken of;
founded on the tabernacle and
its
services
not
Hebrews speaks of the tabernacle. The pot of manna and the rod of Aaron seem not to have been in the first temple. There is no account of their being laid up in it they were lost before it was built. In regard to the tabernacle, the account given by Paul in the epistle to the Hebrews is consonant See Exodus xvi. 32-34, and Numwith the Old Testament. bers xvii. 10. The pot of manna and Aaron's rod were deposited
epistle to the
;
i.
e.
before the
and
all
were
laid
up
Connected with the present subject, is the genealogy of Jesus by Matthew and Luke. There are apparent discrepancies between the two evangelists themselves, and also between several of their statements and the Old Testament. Various writers have examined the genealogical accounts in question, with a patience of investigation and a minuteness of toil truly surprising. We have met, however, with none who has so well, or so successfully explored them as Dr. Barrett.* We shall, therefore, content ourselves with giving an outline of the argument conducted by him, referring our readers for minute
Christ, as given
details to the dissertation itself.
own
many
centuries.
whom
it
with Origen, and professes to have received his explanation of the genealogy from our Saviour's relatives according to the flesh.
Agreeably
to
it,
from David.
tural father
A
is
both evangelists describe the descent of Joseph double father is assigned to Joseph, i. e. a na-
The
one evangelist
* Evangelium secundum Mattliseum ex codice rcscripto in Bibliothcca Collegii SS". Trinitatis jnxta Dublin. Dublinii, 1801, 4to. The essay on the genealogy
590
genealogy of Joseph. When one died leaving a widow, his surviving brother was required, according to the law of levirate (Deuteron. xxv. 5, 6), to marry his widow and raise up seed to
his brother.
The
1st, The seed of Solomon became extinct with Jechoniah, according to the curse pronounced in Jeremiah xxii. 30. This objection lies against every view of the genea-
A
was
less,
it.
(a)
From Jeremiah
xxii.
28
it
on David's throne (Jerem. xxxvi. 30), although his son Jechoniah reigned some months. (b) The threatenings of God should be understood conditionally. Adversity and destruction are announced against indivito
Joakim that
should
sit
duals
if they do not repent. second objection is, that according to this hypothesis, the genealogical lines of two brothers, one of whom raised up seed
common
grandfather
whereas very
many
Africanus attempts to obviate this difficulty, by borrowing Melchi from another line, who having married Estha wife of Matthan deceased, begat Heli. But since Melchi and Matthan were descended from different families, he gives no reason why
this
Besides,
Matthan
did not
the copies of
e.
with
Matthat and Levi between Heli and Melchi. 4thli/, The hypothesis of Africanus seems untenable, because, if it be true, there can be no certainty of the descent of Christ from David. The advocates of it reply indeed, that when the tribe of the husband is clearly ascertained, the tribe of his spouse
is
to Numbers xxxvi. 8 ; Tobit i. 9. law only respects virgins that possess inheritances ; and the tribe of Levi was exempted from it as having no inheritance.
But
The
Mary
to
marry
in
any
tribe.
NEW TESTAMENT
WRITERS. 591
It further appears from the example of David marrying Saul's daughter, that marriages might be contracted between parties Hence it is thought absurd to reckon the of different tribes.
Thus, according to
viz.
monstrated the point which is of the greatest importance, the descent of Christ from David by natural generation. Dr. Barrett next proceeds to develop another hypothesis,
that
viz.
Matthew traces the descent of Joseph from David, and that Luke describes Mary's origin from the same personage. This hypothesis, which has been very generally adopted by recent By means writers, is embraced by him as the most probable. of it we can assign a reason why Luke gives a genealogical table in addition to Matthew, that there might be no room for
when
doubt or cavil respecting the descent of Christ from David, a perfect genealogy of him is given both on the side of his
The adherents of this hypothesis are divided into two classes. Some believe that the families of Solomon and Nathan coalesced in Salathiel and Zorobabel, whom, as mentioned by Matthew
and Luke, they
afterwards the
consider to be the
lines separated,
same persons
and that
two
espousal of
Mary
to Joseph.
Salathiel and Zorobabel, in Matthew and Luke, are different persons; and deny that any coalition of the family took place before the marriage of
Both
is
classes reconcile
all
by observing,
not at
surprising
them
different persons,
and a
different
number
of them,
since
which they begin, nor in the terminus in quern with which they According to Matthew, the terminus a quo is Soloconclude. mon but according to Luke, Nathan. The terminus in quern in the latter, Mary. in the former is Joseph Dr. Barrett adopts the former opinion, viz. that Salathiel and Zorobabel, in both evangelists, are the same and then proceeds to remove the difficulties attendant upon it. With regard to the number of generations given, it is manifest that Luke has 77 names, including the two extremities of the genealogical line, viz. God and Christ. This number is mentioned several times by Augustine and other ancient writers, as
;
;
592
the exact
sum
of the
According to the
;
from Abraham to Joseph are 55 generations and from our Lord to David he says that Luke enumerates 43 gene-
same
father,
rations.
But
makes
ac-
number
in
Luke
to be quite different
for,
cording to them,
erations.
Christ to
Adam
72 gen-
Resting upon these three ancient writers who make 72 generations to Adam, or 73 names terminating in God, Dr. Barrett proceeds to inquire into the names that have been inter-
polated
is
in Luke, since there are 77 in the received text. There no interpolation from God to Abraham, nor was there any interpolation from Abraham to David, as is manifest from NazianSome copies indeed have Joram between zen and Augustine. Aram and Esrom in verse 33 but it is found in very few authorities. In this way we are brought to the two parts of the genealogy intervening between David and Christ, as containing the four interpolated names. In the 24th verse, Matthat and Levi
;
1*^,
From
he endeavours to reconcile the evangelists, he puts Melchi the third from the end and the father of Eli. Thus no room is left for Matthat and Levi. 2dly, Ambrose, Jerome,
canus
;
for whilst
On
it
\st,
That
moment, because they are inconsistent with That it is only certain that Africanus omitted soJ7ie names, but that it is wholly unknown what they were. It is by no means certain that he omitted Matthat and Levi. 3dlp, These two are omitted in no MS. or version. From a collation of
of
little
themselves.
'2dli/,
iii.
\st, That
is
be rejected, which omits Melchi in opposition to all MSS., versions, and fathers, ^dly. That Maath, Mattathias in verse 26,
Melea, and Mainan, are the four interpolated names. Thus the genealogy consists of 72 generations, which agrees with the tesI. Jesus ; 2. Joseph, (or Mary, timony of Irenseus. These are: 3. Heli, who was the grandfather of the daughter rov 'HXi) Christ; 4. Matthat; 5. Levi; 6. Melchi; 7. Janna; 8. Joseph;
9.
Mattathias; 10.
Amos; IL Naum
; ;
12. Esli
13.
Nagge
;
Semei; 15. Joseph; 16. Juda; 17. Joanna; 18. Rhesa Zorobabel; 20. Salathiel 21. Neri 22. Melchi; 23. Addi
14.
19.
24.
IN
593
Er; 27. Jose; 28. Eliezer; 29. Jo32. Simeon 33. Juda 34. Joseph; 35. Jonan 36. Eliakim 37. Matthata 38. Nathan 39. David 44. Naasson 43. Sahnon 40. Jesse; 41. Obed 42. Booz 45. Aminadab; 46. Aram; 47.Esrom; 48. Phares 49. Judah; 50. Jacob 53. Terah 54. Nahor 51. Isaac 52. Abraham 60. 58. Eber; 59. Sala 55. Serug; 56. Ragau 57. Peleg 63. Noah; 64. Lamech Cainan 61. Arphaxad 62. Shem 65. Mathusala; 66. Enoch; 67. Jared; 68. Mahalaleel 69. CaiThus there are 51 names nan 70. Enos 7 1. Seth 72. Adam. between Christ and Abraham (excluding the latter), which coincides with the statements of Africanus and Ambrose. Reckoning 30 years to each generation between Christ and David, Salathiel was born about 570 b. c, which is not far from the true date. Thus also David is made to have been born 1140 b. c. (which is only 55 years from the real time of his birth, 1085 B.C.); whereas, according to the received text of Luke, Salathiel was born 630 b. c, and David 1260, making an error of 175 years, or the sixth part of the entire period between Christ and David. In reference to the tessara-decads of Matthew, Grotius thinks that this arrangement was adopted in order to assist the memory. Hence the writer cut off three kings, viz. Ahaziah, Joaz, and Amaziah, that he might preserve the same number in the second
25. 26.
Cosam;
;
Elmodam;
;
rim
30. Matthat
;
31. Levi
;
series as in the
first.
Le
was declared by
rity of
having married the daughter of Ahab and begotten Ochoziah, it Elijah, 1 Kings xxi. 21, that none of the poste-
Ahab should
sit
fourth generation.
When,
the house of
Ahab was
throne.
ing
Solomon
is
the
first
in the
second tessara-decad,
first
whom
to Christ are
This defect has been variously remedied. Some insert Abner between EUakim and Azor in verse 13. Some say that Jechoniah was the first of the third tessara-decad, ami read, Josiah hegat Jachim, ancTJachim hegat Jechoniah. Athanasius, again, supposed, that the evangelist reckoned the transportation as one person, Christ being the other. 4 F
594
Thus it would appear, that four names have been omitted in Matthew, while four have been interpolated in Luke. After commenting upon the genealogies given in Matthew and Luke, Dr. Barrett proceeds to treat of the family of David as it is exhibited in the Old Testament, especially in the third chapter of the first book of Chronicles. As far as Jechoniah, every thing related there and in the books of Kings is plain but there is reason to suspect that some errors have crept into the subsequent verses. The following considerations shew that there is good
;
Verse 19 contradicts other places of Scripture. Pedaiah is said to be the father of Zerubabel, although Salathiel was his father, according to Ezra iii. 8 v. 2 ; Nehem. xii. 1 ; Haggai i. 1, 12, 14 ; ii. 2, 23 ; 1 Esdras v. 5 ; Josephus' Antiq. xi. 4.
;
be very evident, that the scope of the author through Zerubabel, yet the persons mentioned in verses 22, 23, 24 are not connected with Zerubabel by the aid of the 21st verse; so that the genealogical stem cannot be made out from Jechoniah downward. 3d, Several names occur in these verses, such as Delaiah, Pelaiah, Rephaiah, Pedaiah or Pheraiah, which have a great similarity to one another in pronunciation, and in the letters with which they are written. 4th, The opinion of those Rabbins who affirm that Salathiel, the son of Jeconiah, was the father of Pedaiah, and the grandfather of Zerubabel, is not free from chronological difficulties. Jechoniah, along with his queen, was carried away captive (Jeremiah xxix. 2), and there is no mention of his children in the year 599 B. c. Salathiel, therefore, could not have been born before 598 B. c. Let us suppose that Salathiel was born at this time, and that he begat Pedaiah when he was 20 years old and in like manner that Pedaiah, when 20 years of age, begat Zerubabel. Zerubabel, therefore, could not have been born before the year 558 B. c, and he was over the people when they returned 536 B. c, i. e. when he was 22 years old. It appears, however, from 1 Esdras v. 5, that he had a son called Joachim, who led the people as they returned from captivity ; and this is impossible if he himself were only 22 years old. 5tli, Palpable errors are found in verses 18-22. Only five sons of Shemaiah are enumerated, verse 22 ; yet these five are said to be six. Qth, The enumeration of the children of Zerubabel, in verses
it
2d, Although
is
595
he had Chron.
imperfect.
It appears
from
Esdras
v. 5, that
whom
there
is is
no mention
in
19,
20
viz.
Jecamiah.
among his
the latter
7th^
children
Abiud nor Rhesa are enumerated though the former is mentioned by Matthew,
by Luke.
resorting to the hypothesis of Jerome, that those
By
1
men-
tioned in
Chron.
iii.
Pedaiah, one of them, is the same as Salathiel, and thus that Zorobabel was the grandfather of Jechoniah, and the son of Salathiel or Pedaiah, we are exposed to the objection, that it is not
likely that
he who
is
have a
different
name
Nor will the difficulty be removed by supposing, that Pedaiah and Salathiel were brothers, and that Zorobabel was the natural son of one, and the legal son of the other, according to the law
in
Deuteronomy xxv. 6. If we suppose that Pedaiah, for example, died, and that his brother raised up seed to him, Zorobabel and Shimei are mentioned as the sons of Pedaiah by this
marriage, although the first-begotten alone was called the son of the deceased according to law.
first
If,
contrary to
The
name
of ZorobabePs
father.
Some,
have Nedabiah.
Some
copies
Those which
name very
differently.
It
is
Pheraiah
is
for Pedaiah.
occurs, which,
;
Rephaiah becomes Pheraiah or Pedaiah and the writer of Chronicles does not say whose son Perhaps Rephaiah (verse 21), was the son that Rephaiah was. of Zorobabel, for in the 21st verse, the names of the sons of Hananiah, who was the son of Zorobabel, are given. When, therefore, the names of Rephaiah and his posterity are given, there is a presumption that he was the son of Zorobabel also. Among the names of those who builded the walls of Jerusalem (Nehem. the half iii. 9), we find Rephaiah, the son of Hur, the ruler of part of Jerusalem. Perhaps this Hur was the same as Zerubabel. In Nehem. iii. 12, Shallum, the son of Hallohesh (probably the
to be observed, that in verse 21st,
by a very
slight alteration,
596
Meshullam
Esdras
iii.
Chron
iii.
i.
e.
1
and Joseph. Antiq. xi. 4, is also mentioned. From these remarks it will appear, that those mentioned in the 18th verse cannot have been the sons of Jeconiah (observation 7th), nor of Salathiel (observation 4).
fore, that
It follows, there-
and the name is mentioned in Nehem. iii. 9 Jecamiah is just Joacim, said to be the son of Zorobabel in 1 Esdras v. 5. Both these names, Pedaiah or Pheraiah and Jecamiah, occur in 1 Chron. iii. 18. Thus, there is a transposition of the verses.
Rephaiah, and who
The
text in
Chron.
iii.
Verse 18.
And
the sons of Salathiel; Zorobabel and Shimei. the sons of Zorobabel ; Meshullam, Hananiah, and
sister.
And
Shelomith their
Verse 19.
Berechiah, and
Ha-
sadiah, Jushab-hesed.
Verse 20. And Malchiram and Rephaiah and Shenazar, Jecamiah, Hoshama and Nedabiah six.
;
Verse 21. The sons of Hananiah Pelatiah and Jesiah the the sons of Rephaiah ; his son Arnan, his son Obadiah, his his son Shecaniah. Verse 22. The sons of Shecaniah Shemaiah. The sons of Shemaiah ; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat five.
; : ; ;
The
ranged
:
may
be thus ar-
Matthew, chap.
Salathiel
i.
Chron.
iii.
Luke, chap.
Salathiel,
iii.
Salathiel
Zorobabel
Zorobabel
Zorobabel,
A 2. A
1.
Abiud
Eliakim
3.
Rhesa.
Joanna or Jonan.
Juda. Joseph or Josech. Semei.
Mattathias.
A generation
omitted.
Shemaiah
No
generation corresponding to
do. to
Do.
A generation omitted.
Azor, called also From him sprang Jo--) Jo^
seph, to
Maath. Nagge.
Esli.
From him
or
sprang Mary.
whom MaVia)
Joanan or Joanam
'
Naum
Anum.
ry was espoused, 1.
IN
MATTHEW AND
LUKE.
597
the
With
this
Chron.,
we must compare
it
and
may
be perceived.
Proposition
Salathiel in
17.
iii.
I.
Matthew is the same as Salathiel in 1 Chron. Both sprang from David through the same ancestors; they lived at the same time, and had the same father. They are
therefore identical.
Proposition
Salathiel in
17,
II.
Luke
the
and therefore
the mother
the
Mary
in Luke''s
David through Solomon. The truth of this proposition has been much disputed. Supposing, however, the Salathiel in Luke and the Salathiel in 1
let us see what will follow. 1.9^, ZoroChron. will be the same as Zorobabel in Luke. They agree in name and time, and have the same father. 2d, Rephaiah in 1 Chron. will be the same as Rhesa in Luke. Here there is
babel in
3c?,
Arnan
in
Chron.
will
be
In one of Kennicott's
e. vau for resh. between which and Onan there is little difference. Ath, Obadiah in 1 Chron. will be the same as Juda In this name is found the Abiud mentioned by Matt, in Luke. i. 13, who will be the third from Zorobabel; and hence Matthew omitted two generations. Some MSS. of Luke read 'i^aha, answering to the Hebrew Joiadah or iiny and this differs from nn^y by one letter. 5th, Shecaniah in 1 Chron. will be the same as Joseph or Josech, between which there is not much dissimilarity. Qth, Shemaiah in 1 Chron. will be the same as Semei in Luke. Here both names perfectly coincide. Thus throughout six successive generations, in the same line, we have names either perfectly agreeing, or approaching in similarity to each other, the same order being preserved in both cases. Hence it is highly probable that the hypothesis is right which lays it down that Salathiel in Luke is the same as Salathiel in 1 Chron. iii. It may be objected, that after Semei in Luke occur two generations, viz. Mattathias and Maath, of which we find no trace in These have been interpolated, and are, therefore, 1 Chron. iii.
pii>?,
i.
'luvav,
598
Shemaiah,
the writer of
Chron,
iii.
same
whom Luke
rent,
calls
Nagge,
25.
The names
and the 70 (whom Luke follows) often write ayin by gamIn this very chapter, for 1^^") is written |ayaD. ma. To this Neariah the book of Chronicles assigns three children, in one of
whom, Azrikam, we
and
calls
discover
It is to be observed, that according to some, Matthew inserted Abner between Eliakim and Azor
akim.
but according to others, Abner was put betwixt Abiud and EliHowever this may be, in Eliakim we shall perhaps find Shechaniah ; and in Abner, either Shemaiah or Neariah. Another son of Neariah was Elioenai,
Esli or Eslim.
whom Luke
appears to call
same thing is to be said of Esli and Azor. Thus the family of Salathiel had been already divided into two lines, of which Matthew records one, Luke the other. It is not surprising that the names are different from this point down to Joseph, since the
writers treat of different persons.
:
Luke
whose name was Naum or Anum in like manner, in 1 Chron., Joanan or Joanam is reckoned among the sons of Elioenai, which name differs little from Naum or Anum. Chronological circumstances agree with the account just given, as
ficient
is
minuteness by Barrett.
The
two
dis-
fore Christ.
Matthew.
THE GENTEALOGIES OF OUR LORD
IN
a point exceedingly difficult, because there is little to be gleaned from Scripture concerning it. It can only be shewn, that the
objections to
it
have no weight.
;
Matthew
that Neri
was the
same.
father of Salathiel
Luke
These statements
are reconciled
Neri was the maternal grandfather of Salathiel, and therefore he So we is put for his father, after the custom of the Hebrews. read, Ezra ii. 61, " which took a wife of the daughters of BarIt was a zillai, the Gileadite, and was called after their name."
received opinion
among
That she belonged to the Judah, is affirmed by Daniel v. 57.* With respect to Neri, from whom she sprang, he appears to be the same as Neriah (who is often mentioned by Jeremiah xxxii. 12, 16; xxxvi. 4, 8,
14,
32;
xliii.
3, 6
xlv.
li.
Baruch was of an illustrious him the son of Neri (Antiq. x. 11.) The same is confirmed by the following arguments: 1st, His brother Seraiah is distinguished by the title of prince, Jeremiah li. 59. 2d, When the Jews were subdued, the management of the Jewish aflfairs was consigned to this Baruch, with Gedaliah and JereSeraiah.
testifies,
Josephus
that
miah.
3fi?,
The words
he had so nearly arrived at the thi'one, as to aim at the highest dignity, even the kingdom itself. The great things to which he aspired, and from the hope of which the prophet deterred
were nothing but the throne itself and the royal digBesides, the Jews themselves object (Jerem. xliii. 3), that he urged Jeremiah to prevent them from going into Egypt. Hence, it is probable, that he preferred to exercise kingly power over them, by the assistance of the Chaldeans, to their leaving
him,
nity.
Egypt. From these various particulars, Baruch, and consequently Neriah, sprang from Nathan, the son of David. The following objections to the above observations may be
into
is
inferred,
that
is
it, Elkanah but according to our hypoNeriah was her father. To this it may be replied, that Athaliah, who was the daughter of Ahab, is nevertheless called in 2 Kings viii. 26, and 2 Chron. xxii. 2, the daughter of Omri, Why then should not Susanna, viz. of her paternal grandfather.
thesis,
Rome
1772.
GOO
AI.LFr.ED
CONTRADICTIONS OF SCRIPTURE.
if
by
Chel-
Neriah, Maaseiah
father of Neriah
;
Baruch i. 1 Jeremiah xxxii. 12 li. 59, whilst Melchi was the father of Neri. The answer is, Luke says, that is probably the same as Chelciah or ElMelchi that the name kanah, who was the grandfather of Susanna according to our Chelciah is mentioned among the ancestors of Bahypothesis.
ruch
i.
;
and
it
was the custom of the Jews, as we learn from Luke names of ancestors or relatives. In
Kennicott, the
is
some
3rf,
MSS. of
It is
name is written rT'tt^VQ, not n'DriD, rwV^ same as "^vh root of Melchi. objected, that the history of Susanna is not canonical.
To
this it
may
be answered, that
it
may
nevertheless contain
Maaseiah
We
to
Neriah, was the same perhaps who, in the reign of Josiah, was
;
2 Chron xxxiv. 8.
(Luke
iii.
30),
is
he
2 Chron.
xxiii. 1.
who is called Maaseiah, the son of Adaiah The names Simeon and Maaseiah differ only
;
composing them and as to Adaiah and Judah, there is much the same difference as between ObaFrom this hypothesis it follows, diah and Judah ; Luke iii. 26. that the family of Nathan lived almost unknown in a low obscure place, until Maaseiah or Simeon, the chief of this family, after nearly the whole race of Solomon had been destroyed by the wiles of Athaliah, afraid of his safety, and at the same time from compassion towards his relative Joash, cut her off, by the advice of Jehoiadah, and raised Joash to the throne ; 1 Chron. From that time, the dignity and power of the family xxiii. 1. of Nathan increased, until Jeconiah, the last heir of Solomon's
family took to wife Susanna, daughter of Neriah.
The
1.
generations, therefore,
may
be arranged in
this
manner,
:
Solomon.
1.
2.
Rehoboam.
2.
Nathan. Mattatha.
Eliakim.
3.
4.
5.
Jon an.
Joseph.
THE
t).
r,EXEALOGIE.S OF
OUR LORD
IX
MATTHEW AND
LUKE.
COl
602
were Joachim and Anna. In Joachim we find the name Eli (Luke In the writings of the iii. 23), or Eliakim (2 Chron, xxxvi. 4). Jews also we find nV Dl DHD, " Mary the daughter of Eli."
Eli then was the father of
is
called
Thus
was
said
is
Neri
to
is
when
in reality he
The mother
is
of the virgin
Mary
is
This
the uni-
versal belief.
Who
Matthan was,
debated. Andreas of Crete makes Anna the daughter of Matthan who was the grandfather of Joseph. Thus she was the sister of James. According to others she was of a sacerdotal father; and since it was allowed the daughters of priests to marry in any tribe (Levit. xxii. 12), it will easily be apparent how Mary may have been the cousin of Elisabeth, who was of the tribe of Levi, though her father Joachim or Eli was descended from the tribe of Judah. Concerning the extraction of Joachim, husband of Anna, and father of Mary, much has been written. Dr. Barrett, after shewing the fabulous character of various traditions respecting his origin, proceeds to inquire into the affinity
much
Joses,
who are called the brethren of our Lord, viz. James, Simon, and Judas; Matt. xiii. 55 Mark vi. 3. Hilary of Poitou long since inferred, that they were not the sons of Joseph and Mary, from the words of our Lord to his mother and John, in John xix. 26, 27. The first hypothesis is, that they
of those
;
were the sons of Joseph by a former marriage. So Origen, Epiphanius, Theophylact, and others say, that Joseph had children in previous wedlock. Jerome, who vehemently opposes this hypothesis, proposes a second, according to
who was
this
the mother of
James the
and Joses.
The
husband of
Mary was
y]
Alphajus, in reference to
whom John
Respecting
tou
he was So Eusebius and Epiphanius. Others think he was the brother of Joachim. So Chrysostom. Some are of opinion that Cleopas and Alphseus were the same whilst rov KXwra, the daughter o/ Cleopas, Grotius understands by
affirm that
Some
rj
TUIi:
GENEALOUlEcJ
Matthat.
A
01'
OUR LOUD
IN
WATTllKW AND
LUIvK.
603
604
11.
31. Boaz.
32.
12.
Obed.
Obed.
13. Jesse.
14. David.
14 Generations,
In this Line Matthew gives the Anccstoi's of Joseph.
1.
Luke
Solomon.
2. 3.
Rehoboam.
Jehoram.
Joash.
JAhaziah.
(^
Amaziah.
Uzziah.
7.
8. 9.
10.
11.
35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45.
Nathan.
Mattatha. Eliakim. Jonan. Joseph.
Matthat.
Jorim.
Eliezer.
12.
14.
Amon.
Jehoiakim. 14 Generations.
Jehoiachin or Jeconiah.
Cosam.
Addi.
13. Josiah.
Melchi or Maaseias.
Neri.
1.
2. Salathiel.
3.
Zorobabel.
Omitted
Rhesa.
Joanna or Jonan.
Juda.
Abiud.
Eliakim.
5.
Joseph or Josech.
^ Omitted
...
1
fShemaiah
<
6.
Azor.
generations.
Omitted
< (
Naum or Anum.
Amos.
63.
7.
8. 9.
Sadoc.
Achim.
Eliud.
64. Mattathiah. 65. Joseph. 66. Janna. 67. Melchi. 68. Levi.
Jesus Christ.
14 Generations.
605
The preceding table shews very clearly the genealogy of our Lord, as given by Matthew and Luke. Both reckon the natural line
together from
Abraham
to
David,
after
which Matthew
Solomon, one of David's sons, whilst Luke gives the ancestors Mary our Lord's mother, through Nathan, another of David's sons. In this way the descent of Jesus Christ from David, from whom, according to promise, he was to spring, is fully established. These two lines afterwards coalesced in Salathiel, son
of of Jeconiah.
ged,
But after Zorobabel, the two lines again diverMatthew reckoning the descent of Joseph from Abiud Luke, that of Mary from Rhesa. The two lines then coalesced
;
in
on the whole so
To
it is
different parts of
it
objections
may
be made
but probably
One
this
is
Although name is found in the Septuagint, yet its exclusion from all Hebrew copies, and other circumstances that might be mentioned,
Cainan
in
Luke, 3d chapter.
go
to prove, that
it
The
reader
who
to consult
Mr. Benham's
on the genealogy,*
in
much
light
which thrown
upon them.
The
new
many
unobserved or unknown.
Those who entertain profound reverence for the word of God may be surprised to learn, that any weight should be attached to the records of uninspired men when placed in comparison with
the infallible oracles of Jehovah.
discre-
stamp as invalidating
by Daniel Benham.
is,
London 1836,
royal 4to."
()0(j
must be preferred
to
any assertion with such deal have to comino- from the latter. In this case we Bible to have the of writers the as deny inspiration, and imagine between arises opposition any Whenever error. been subject to
sufficient to set aside
is left
objector,
and
all
error
Setting aside the inspiration and consequent infallibility of the holy men, and considering them in the light of credible, honest
witnesses, are they not entitled to a hearing ?
Their means of
knowing a
stances
particular fact
;
may have been occasionally better they may have been placed in circumfor
more favourable
truth.
fall
They were
These
consi-
by such as are inclined and lessen the credit of the inspired penmen. If such sceptics were candid, consistent, and impartial inquirers, they would not fail to give due weight to every
circumstance.
it is
that
They
and employ accordingly any have been frustrated. In establishing the mistakes of the sacred writers they have utterly failed. The statements of the Bible have been found to harmonise with the records of credible historians. Contemporary writers, who had no bias except against the people of God, have testified to the accuracy of Scripture history. Enemies no less than friends have been made instrumental by divine providence
find.
But
their purposes
in
" And it came to pass in those days, that ii. 1, 2, 3. went out a decree from Caesar Augustus, that all the world (And this taxing was first made when Cyreshould be taxed. nius was governor of Syria.) And all went to be taxed, every
Luke
there
one into
his
own
city."
It is alleged
recalled,
GOT
nus about
a. d.
7 or
8.
therefore,
have been
Quirinus was expressly sent by the Emperor Augustus to confiscate the property of Archelaus, to take the census of the country,
and
collect a tax.
This tax
is
mentioned
in
Acts
v.
37.
1*^. It will
be proper to inquire,
as
may
immediate con-
to violate the
is
a.'xoy^aipn rr^urr},
he contends,
ample either in the New Testament or Seventy. The usual rr^diry], or, if the adjective come first, form would be ^ arroyoa^y] Accordingly, he separates t^wt^^ from a^roa-rroy^aipri. rr^dorri If his reasoning from y^oi<pri, and takes it in an adverbial sense. the position of the article be valid, it will set aside various soluWhen a substantive and adjections that have been proposed. tive are placed in immediate concord, the regular usage is, certainly, that both should have the article if the former precede or that the adjective alone should have the article, if the substanThis rule is not without exceptions. In Luke xii. tive follow. 12 we find in Griesbach and Schott's editions to yao itnZiJ.ci ayiov, though Knapp, Schulz, Scholz, and Lachmann have rh ya^ ayiov Again, in 1 John v. 20 we find It is true CTsD^a. Z,m aiojviog. that in the latter example the codices vary but yet, as Winer remarks, the vulgate is by no means to be disregarded, because
rj
rj
-h
later writers
classics,
article.
The
too,
fore consider
to
" the
Till
first
it
mere assertions of their and the present verse may present an example of like construction where the noun precedes and yet the article is wanting before the adjective. Idly. Some take Tgcir'/j the superlative for rrgori^a the compaBut x^ori^a Tjyi/J^oviurative, by which riyiiMnUvrog is governed. U^otsbov tov riyi/xovB-Juv, or r^jg yjysovTog would scarcely be Greek. UouTog fj^owag, would probably have been used in such a case, to which the adherents of this construction f/,ou Tiv (John i. 15),
;
(i08
adopted by
Le
Clerc,
^dly. Au7n
or
auTjj,
may
as
some
Ancient
MSS.
aspiration,
Athly.
in
we may freely exercise our judgment in respect to it. The literal rendering of the original words, as they stand
our received text is, " This was the first enrolment, Cyrenius being governor of Syria." It thus appears from the passage, that there was an enrolment at the time of Christ's birth. But neither Why then do we Josephus nor any other historian records it.
believe in the occurrence ?
Because it is asserted by the inspired There is no reason for impeaching his authority, or dewriter. nying the fact here stated. His historical details are elsewhere
found to agree with those of authentic historians
;
why
then should
we
reject his
account of a
simply be-
cause others make no mention of it ? His general veracity is a " In regard to the enwarrant for supposing a first enrolment. " said, that it was proit be may Robinson, says Dr. rolment,"
bably not thought of sufficient importance by Roman historians to deserve mention being confined to a remote and comparatively
;
unimportant province
nor was
it
It
would seem
to
have been a mere enumeration of persons, capitum descriptio since the Jews at this time were not a Roman province, but were
subject
to
to
whom
As
Herod, however,
was
in
an enumeration of his subjects to which, in this instance, the Jews seem to have submitted willingly, since it involved no augmentation of their taxes, nor interference with their private
fairs."*
af-
by
taking-
for granted,
we come
how
it
There
none
for
but there
is
(i09
at the
5thly, Various
modes of
posed.
It
is
upon the
That
the writer
made
any except Rationalists. Ammon, Thiess, and Winer think that he fell into error. That the verse is not a part of the text, but
a marginal gloss,
for a
is
moment by any
Pfaff,
And
yet
many have
thus cut
ment,
Beza in the first three editions of his TestaVenema, Kuinoel, Olshausen, and others. Michaelis
is,
ai)r>)
rj
a'xoy^cKpn
rr^ojrrj
syhsro
X. r, X.
but there
is
no
MS.
Dr. Hales
all
"It came
itself
to pass in those
days that there went out a decree from Caesar Augustus that
was first made when And all went to be enrolled, Cyrenius was governor of Syria. He explains this to mean, that the every one to his own city."
The
taxing
taxing
itself,
his pro-
curatorship,
To
this
it
may
r]
axoygapr,
d-oy^a(psff0ai
The
preparatory to the census or taxing itself. Why should not both terms be translated exactly in the same manner ? Others render the second verse thus " The enrolment itself was first made when Cyrenius was president of Syria." Here the census is supposed to have commenced under Saturninus' presidency, and to have been completed under Cyrenius ten years It may have been continued ten years under three succesafter. sive proconsuls. Josephus, however, so far from sanctioning this for he does not give a single hint of solution rather opposes it the census having been begun before, but merely says that Quirinus was sent by the emperor for the express purpose of taking a census, and speaks of its progress without any intimation of such a proceeding having previously commenced. Dr. Lardner, who is followed by Paley, translates the second verse, " This was the first enrolment of Cyrenius governor of Syria," i- e. who was afterwards governor of Syria, and best known by that title. When the account was written it was usual
:
4 H
610
to add the
took place.
roL/
name, but not at the time the transaction In this case, however, the original would have been, yiyi/j^om-jovTog, or rou rjyifiovog, as in Matt. i. 6 compared with
title to his
ii.
Mark
26.
riyi/Monvovroi
According to others,
nius as procurator.
joined in the
view Saturninus and Cyrenius were management of the province, the former as chiefgovernor, the latter as procurator. It has been stated in support of it, that a few years before, Volumnius had been thus united
In
this
with Saturninus
them governors of
and Josephus, speaking of both together, calls Syria. It is true that the recall of Volumnius
is not mentioned ; but it may yet have taken place, and Quirinus have been sent in his room. But why is Quirinus, who held an inferior office, mentioned in preference to Saturninus the
Probably because he returned 10 years after, and conducted another more important census in his capacity of president. No objection to this view can be drawn from the verb
riys/ui.onvaj, since Josephus applies the same word to Volumnius and Pilate, both procurators. It is true that history makes no mention of Quirinus having been procurator of Syria before he became proconsul. But it is not improbable that he undertook this first enrolment at the express command of Augustus, since he stood high in the emperor's favour, and resided about that
chief governor?
It is also said,
an inscription given by Muratori, that Quintus -^milius Palicanus Secundus held a census in Apamea, by order of Quirinus and by his command gave battle to the Itureans at Libanon.
If,
then,
Luke be
a credible historian,
we may
mony
alone for the truth of the fact that Quirinus was procurator of Syria at the time of our Saviour's birth, especially as profane
history, in its notices of Quirinus,
is
not adverse.
On
the whole,
we
encumbered with
difficulty.
ling,
So Casaubon, Grotius, Magnani, Wernsdorf, DeyNahmmacher, Volborth, Birch, Muenter, and others. The
first
same explanation. 19. These passages are said to be contradictory to profane history, in which the brother of Herod the tetrarch is uniformly called Herod, not
to the
Matthew
xiv. 3
Mark
vi.
17
Luke
* Tacit, Annal.
iii.
48.
Tom,
i.
Lond. 1796.
611
Philip.
Some
19
is
;
think,
Luke
omit
it
iii.
spurious.
and with good reason, that ^iXi'tttov in So Griesbach and Laehmann who
it
in
double brackets.
vi. 17,
Yet
is
it is
3,
Mark
Philip
spurious.
calls him Herod, and says, that he was a son Herod the Great by Mariamne, daughter of a high-priest. The name need occasion no difficulty. Herod was the family title Philip his own name. Herod the Great had two sons
Josephus uniformly
of
called Antipater
why then should it be thought strange that he The other Philip was the son of Herod by
Acts V. 36. " For before these days rose up Theudas, boasting himself to be somebody ; to whom a number of men, about four hundred, joined themselves who was slain, &c.
:
The
narrative given
by Josephus f
curred some years after Gamaliel's advice had been given. There
must, therefore, have been two persons of the same name living
at different times.
It is
Rome. But Theudas of whom Josephus speaks, appeared in the reign of Claudius, after the death of Herod Agrippa I., and was cut off by Cuspius Fadus fourteen or fifteen years after Gamaliel's declaration. There were two seditious ringleaders of the same name the one spoken of by Josephus the other by Gamaliel,
death of Herod the Great, while Archelaus was at
the
;
;
As
for
seeming contradictions
to reason
within
our province.
They belong
We
have
all
along proceeded on the supposition, that the Bible contains a divine revelation, whence it necessarily follows, that it has real
contradictions neither to morality and reason,
truth.
* Winer's Realwiirterbuch, Zweite Auflage, p. 297.
nor to physical
C12 )
CHAPTER
ir.*
XIII.
Numerous rules have been given for ascertaining the meaning of the Scriptures. But their multiplicity is apt to mislead. A cumbersome apparatus of observations and exceptions, such
as
fit.
is
met with
in
hermeneutical treatises,
is
of no practical bene-
We may
but
when
corollaries
is
mind
is
found to be
that
in
overloaded and
Hence a
suspicion
arises,
way must be followed. It will often be perceived, that numerous canons laid dovi'n by German writers are the result of
their
own opinions concerning the Bible, instead of being founded on the express or implied statements of the written word itself.
The
great error of
is,
all
whom we
In
are
acquainted
practice
recommended
many
:
work
that
it
may
frame canons
may
be useful in discovering the sense, while they virtually disregard They are not sufficiently aware of the testimony of the Bible.
its
is
distin-
defective
and erroneous principles. In seeking, therefore, to ascertain what the Almighty has revealed, we are inclined to look more into the
sacred volume itself for the means of arriving at
is
its
true sense.
It
terpretation.
any be contained within the Bible, or sancmust be the best. In controversies with religious opponents we must have some common principles which they acknowledge equally with ourselves; else
if
And
tioned by
its
declarations, they
* See page
L'2S.
rUErAKATOUY OBSERVATIONS.
613
we
Our
All reasoning proceeds on ceras self-evident, or such for granted taken be tain data that must This holds as the human mind is at once disposed to receive.
possible to the nature of axioms
good
in
mathematics
all sciences.
it
is
it
is
true of
Canons of
They should be equally obvious to the perand equally agreeable to the constitution of the mind. They ought not to be the result of speculation or the farRather should they be the axioms fetched deductions of reason.
respond to axioms.
ception of
all
;
If there
be
much
room
When
on
their forehead.
these sentiments,
be acknowledged by
And
it
heartily
upon our maxims, however axiomatic their character may be. When the paramount authority of Scripture is rejected, the clearest rules for expounding it are of no avail.
It
is
structions on the
forth contradictory
systems, because
of
It
God. Such perversity indicates something morally wrong. shews the necessity of the mind being first rectified, and disposed to receive the communications of heaven with profound reverence. There is little hope of effecting greater unity of belief on religious subjects, while any refuse to allow that the word of
God
lay
is
It is scarcely possible to
down canons
when
assent
is
withheld
from the statements of the Bible itself, whence we profess to deThus, Faustus Socinus avows, " were it not only rive them.
once, but often written in the sacred records, that satisfaction for our sins was made to God by Christ, I would not therefore
believe that such
* "
vel unus saltern locus inveniretur, in quo satisfactionis pro peceatis Christum exhibits mcntio fieret excusandi fortassc vidcrentur. quidem, ctianisi iion semel, scd soepe id in sacris monimcntis scrii)Uini extaret idcirco tamen ita rem prorsus se habere crcdcrem." Do Jesii Christo Servatore,
si
Nam
tris
Deo
pei-
Ego
non
pars
fol.
Ircnopoli, 10-56.
614
And
7 th
in the
chapter of
Romans
" seems to me to be so absurd and pernicious, that any violence whatever should be applied to the words of Paul rather than
admit
it."*
as this
language demonstrates ; or rather, when the spirit of infidelity is so powerful within, all hope of reasoning with him on common He has encased himself in triple ground must be abandoned.
brass,
and
resists
of
God
to
We
Scripture,
and so obvious
as to
be worthy of
all
acceptation.
latter is
The
and the former is the latter We begin with a given word or proposition, and in miniature. The examination is continued, consult its vicinity or context. and the sphere of inquiry enlarged, till an entire section or paragraph be included. Proceeding thus gradually and surely, we embrace a chapter or more, disregarding the while
divisions.
all
mechanical
here.
That the
result
may
be the
more secure and satisfactory, the comparison is prolonged until we go out of the book or epistle under examination. The general tenor of the Scriptures is seen only when their entire body has been diligently consulted. A universal collation is made; and if a doctrine or sentiment be sanctioned by a wide induction, we conclude that it is certainly true. The one rule is thus a more
" It seems, however," says Mr. Conybeare (Rev.
W.
much by
the simple
some
idea,
sin,
as a debt, incurs
This
is
; and that the Deity, as a strict acthe commercial view of the atonement*
which
nanced.
is
much
discounte-
by Drs. Wardlaw and Jenkyn by the former, in his essay on the extent of the atonement, and by the latter, in his comprehensive treatise on the same subject. Still the term satisfaction is not improper as applied to the obedience and death of Christ. See Dr. Pye Smith's Discourses on the Sacrifice and Priesthood of Christ, 2d edition, p. .301, note xvi.
* " Certe contraria sentcntia adeo mihi et absurda, ct perniciosa esse vidotur, ut
quantacumque
sit
i.
adhibenda,
p.
quam
ea admittenda."
Ad D.
Johannem Balcerovicium
cpistola 2, vol
425.
PREPARATORY OBSERVATIONS.
extensive application of the other.
is all
615
general canon
useful to seit
is
parate
forms.
and to view
in various
The
In
1
rule in question
ii.
is
Cor.
13
it
is
written,
" comparing
spiritual things
with
spiritual."
The
it
by the
spirit
;
of the world,
nor reduce
difficulties
to the standard of
it
should receive
man's wisdom
presented themselves in detached parts of the system were not to be obviated by anything independently of divhie
revelation, but
full
by the sacred word itself. He tells them that a must be derived from Scripture itself, and not from any other source. By faithfully comparing whatever the word of God has made known concerning spiritual
and
clear interpretation
things
faculties
the
He
must reason of
itself.
Thus we have
derstanding of
its
a maxim
By
its
highest authority.
means the
form.
The
word are
tem of theology may be fitly framed. But while insisting on the indispensable and primary
appliances need to be called into action.
utility of
Other
all
We
admit that
the
may
The wisdom
means of
its
of
God is
will,
elucidation.
A common
ment
But other
things are
The canon is not suffinecessary for the professed into'preter. cient in every instance for such as guide the religious faith of
others.
of the great
mass of
mankind should not be satisfied with the adoption of it alone. Other helps and appendages must be resorted to. Men pervert
the words of Scripture.
has thought
They wrest the terms in which Deity make known His will. Hence it is befitting the friends of truth to follow them into their mazy retreats, and to confute their opinions. The pride of man has created this necesfit
to
sity.
of an authoritative expositor, unite with the obstinate perverseness of false teachers in demanding, that all learning should be
They
are
worthy of
them
mind.
Never does true learning appear in loftier attitude or nobler posiHere only tion, than when it becomes the handmaid of religion.
is it
sanctified,
di-
vine truth.
Thus we
meaning of every part of the Bible by the Bible itself. Many Even in discovering the corportions are dark and ambiguous. rect sense, no less than in defending the truth, other means are
needed.
Numerous passages
lie
will
be absolutely unintelligible
The usage
fully
of the
known by
may
still
be obscure.
It is there-
When books of Scripture biguous points may be elucidated. were early translated into languages with which we had been previously familiar, or which we may learn more easily than the
original languages
;
or
when
G 17
words which time has rendered obscure, we naturally turn to such documents, and expect to obtain from them much important knowledge.
to elucidate the
languages and
meaning of Scripture, it is necessary, in the Jirst place, to examine the character of the particular translation which we intend to use. The time when it was made the place of its composition the nature of the language employed the purity of its style the fidelity with which it adheres to the original the state in which its text now is, whether corrupt or otherwise, are points which should be ascertained previously to an actual appli-
The
older
it is,
the
more
likely
is it,
The nearer also the author of it lived to the country where the original was spoken, we may expect him to be
of the Bible.
better acquainted with it. The more closely too the language of the version approximates that of the original, the greater value will it have in unfolding the sense of the latter. Besides, a
translator
who
another tongue
to transfer
spirit of
who
should be preferred to another, has neither imbibed the spirit nor perceived the beauty of
them
own work,
literality in
a version,
however valuable
less
importance.
its
connected phrases
in
whole colour and complexion of a writer's ideas, will be better represented by the translator who is more attentive to the spirit and sense of the original than to separate words.
The
when
ing what
already
known
in discovering
unknown
senses
and
In the
first
fication of a
The
signification
is
already clear
and
it
were superfluous
where
4
I
all
is
plain.
assign another
meaning than
that of which
we
618
Again, versions
place.
may
regarded as certain.
affixed
it
The
may have
first
to the place,
because
appeared to him at
sight
appropriate.
better reason he
may
It is
not
this
to discover when a translator proceeded on method in a given locality. But an examination of his entire manner may go far to satisfy the inquirer on the point in question. Let it be carefully investigated, whether he translated mechanically, or exercised sound judgment in selecting the
easy indeed
conjectural
best
among
the
same word
same manner
interpretation.
known
or
little
understood.
Thus
Si'xat,
Xe/o^sva,
when
all
Again, an ancient
signification,
ficult passage.
vei'sion
may
give to a
light
known word
is
a rare
dif-
thrown on a
Many
When, we
there be no reason
author hazarded them by conjecture, instead of intelligent examination. Sometimes the primary or fun-
damental signification of a term appears in a version, when it In all these cases it should could not be otherwise discovered.
be inquired, on what grounds the interpretation furnished by a version may be supposed to rest. Thirdly, Versions may be consulted with advantage in order
to determine the sense of passages
where one or more terms have Here they shew the traditional knowledge
They
Gl9
we must
they
In shewing by examples the exegetical use of ancient versions, select a few of the most important, leaving- such as are
who have
may
yield.
It is
enough
purpose to treat of
Septuagint.
Having
in another
volume spoken of the Septuagint, of its and value, we shall not now repeat
the remarks.
Old Testament,
In the interpretation as well as criticism of the it is of considerable use. It presents a very an-
some
but as the whole belongs to a time not very distant from the extinction of the
Hebrew
as a living
language
since
it
originated
and attained
it
to great
many events recorded in Scripture, authority among the Jews, we may expect
faithful.
;
to be valuable
its
and
Its antiquity
importance to
character
Hebrew being
sion,
the stream towards the living fountain itself than any other ver-
Old Testament
at
Considering, therefore, the high antiquity which early period. it claims, the reputation of the country whence it emanated for learning and arts, and the excessive regard once entertained for it
it cannot be overlooked by the professed interpreter Accordingly, without essential detriment to his investigations. it has always been an object of interesting study to the archaeo-
by the Jews,
logist,
We
know,
too,
that the
New
it
very frequently
a sufficient proof of
general
fidelity.
it
is
To
it
explains the Messianic passages so clearly of the Saviour, that Hence the early their proper reference cannot be mistaken.
Christians, in their controversies with the Jews, were accustomed
by
ir-
arguments derived from its text. So much were their discussions, that they had recourse enemies confounded by these
to the study of the
Hebrew
original,
it
as they had favourably viewed it, until other Greek translations were made to which they might appeal, especially that of Aquila.
as
much
620
ANCIENT VEUSI0N8, &C. AS SOURCES OF INTERPRETATION.
This version is useful in contributing- to a right understanding not only of the Old Testament but also the New. The style
latter nearly
resemble
it.
Both
are in the
same
He-
idioms.
Words having
be found elseit is
same
where.
original.
Hence,
Greek Testament,
it
usual
and to compare
is
with the
Hebrew
genuine
It
The Hebrew
again
often interpreted
by
aid of the
Greek
collation,
we
arrive at the
sense of Scripture.
the parent of
many
other versions
or
if
it has had considerable influence on their character. Hence becomes a valuable help to the knowlege of them. They bear manifest traces of the Seventy Arabian, Syrian, Egyptian, and other translations, have either borrowed from the Septuagint ; or
basis,
it
it
This is not the place to account from the Hebrew original. The
Greek
MSS.
similar letters and words have been interchanged, removed, and added ; and the original is often misunderstood. In some instances, where it departs from the Masoretic text, a suspicion may be entertained, not al-
which the
translators
it
retains has
its
been
Hebrew
copies.
Sometimes where
renderings
Hebrew words have been usually regarded as erroneous, they may be found in the cognate dialects, and may thus be justified
of
by the Semitic languages, though not found in our lexicons. chief discrepancies between the Seventy and the original relate to chronological accounts ; and in a few instances to entire books, as Job and Jeremiah, where a different recension is apparently followed. In the Pentateuch, it generally agrees with the Samaritan copy, and thus has additions to the Hebrew. But there are also omissions. In short, the imperfections and errors that belong to it must be carefully noted by the interpreter, and due weight assigned to it as a whole. The Septuagint is useful, \st, In correctly explaining aTa^ Xiyofuva, words of unusual
The
it
is
difficult to
deter-
mine.
TIIK
()"21
Gen.
vi. 3.
ou
iiy\
KaTa^iivri.
"
My
main
or continue."
So also the Vulgate. Saadias and the Symeaning my Spirit shall not always dwell.
The Tai'gum
"[y^l
of Onkelos,
=
;"
in% and
interpret,
though paraphrastic, coincides subOther translations, however, take " My Spirit shall not always judge men, but proceed imbecause
it
'[Si'l
men
"
My
But
is
this is inadmissible,
;
]n
equivalent to
and according
same expression in the 110th Psalm, Gth verse, it ought " My Spirit will not judge among men," which would be inappropriate. The verb has been compared with the
to be rather,
Arabic ^S:^ (med. ^) to be humble, depressed, inferior, and has therefore been rendered in this place by Gesenius, Tuch, and others, " shall not always be subjected to humiliation in man."
This
is
much
ii.
Cant.
it in
12. TrjT
is
an acra^
XiyoiMvov.
ro'j.ri';,
The
Septuagint render
connexion with
Dj^,
xai$hc, rrig
(the vines.)
So
machus,
the time
Our English
is
of the singing of
viii.
birds,
its
Exodus
9.
(Hebrew
it
viii.
5.) INBJTirT is
an
d'Tta^ Xsyo/j^ivov.
The
Septuagint translates
with ^7^,
So
also the
etc.,
e.
declare to
me
ivhen,
when, &c. The usual rendering is, " glory over me ;" and the meaning attached to it is, that Moses, seeing signs of relenting on the part of Pharaoh, was ready to humble himself in his presence, foregoing the honours which naturally accrued to him from the performance of his miracles, and laying them at the feet of the king of Egypt, by allowing him to appoint a time when he should entreat the Lord for the removal of the plague. This is unnatural and arbitrary.
Deut. xxvii.
9.
i^SpH
is
also a term
c/wTra,
and
is
Arab. cSm*
the same.
022
Isaiah v, 25.
So
also Vulgate,
Hence
the caph
is
not radical, as
Kim-
and others supposed, but the caph of similitude. Our English translation, " torn in the midst of the streets," agrees with
Kimchi.
Gen. XX.
tation.
16. The phrase D^^^i^ j11D3 is difficult of interpreThe Seventy render TW^ by tz/xji, i. e. price, mulct,
rical
According to this translation, the expression is metaphoand the words of Abimelech bear the following meaning " Behold let this {i. e. the thousand pieces of silver) be a pacithat ficatory gift for all that has been done to you and to all
;
: ;
The connexion
silver as
an especial
suffered at
compensation
for the
his hand.
That Abimelech, so far from blaming Sarah, rather do honour to her by publicly acknowledging that she
injured,
is
plain from
of-
fence, or sin, as if
were before the eyes of the person against whom it is committed, so that he sees it and on the other hand, when it is forgotten and forgiven, to represent it as covered, or cast behind the back, so that it is no longer looked upon by the
;
Agreeably to such a mode of speech, to cover by means of a gift is equivalent to appease, when the injury done is not seen any more. So Jacob, chap, xxxii. 20, "/ will cover his face with a gift," i. e. propitiate his favour and make him a friend. Abimelech, therefore, having been taught to feel that Sarah had been unjustly treated, wishes by means of a present to appease her displeasure, to make compensation, and He means to do her justice, in lieu of the to restore her rights. wrong she had been compelled to suffer. By making her a libeparty offended.
the eyes
she stood fully justified before all free from blame, and compensated for the wrong received. We have translated the word nn^l " that thou mayest be justified" or " receive thy
ral present,
right," taking
it
niphal, which
is
is
In Isaiah
xi. 3, 4,
n^pin
equivalent to
]"!
pronounce jus-
623
any one, so that niphal may signify to be done justice to, Should any object to the unusual form of the second person singular feminine, which ought regularly to be rinD^, we refer to Gen. chap. xxx. 15, where the same form occurs preceded by 7 in the same sense, " that thou shouldest take."
to he justified.
With Vater, Von Bohlen, and Tuch, we take DHD^ as the second person singular. Others consider it as the third pers. fern, perf., comparing nnSti^"^") Isaiah xxiii. 15 or as the participle, which Gesenius prefers, and translate the clause, " and she was convicted or censured." So Gesenius, " convicta erat non ha;
:
But
as far as
we can
The more
veil.
mD3
is
So Schroeter and Rosenmiiller. According to them, the " Purchase with this words of Abimelech to Sarah run thus
:
sum
a veil, that
it
may
married."
veils,
Comparing Gen.
xii.
14;
we
opposite conclusion.
Thus
the
r//Aj^
r'i[hniLa^
sug-
of the
phrase
which
is
translated
by the Seventy
(Sd'sXXa,
With
this
The Arabic XJuc and Syriac The term occurs but once.
Malachi
it
i.
same
root.
3.
Jl*li3jn
is
an ut.
\iyoii.
The
I
Septuagint renders
6w/Aara, with
same
as the Arabic
'i^X'*^
Uj
to dwell.
were
Ecclesiastes v. 5.
The
So
"
lest
interrogative T\'u>
is
rightly translated
by a negative ha
ing of the clause
f^ri.
The mean-
is,
God
is
Numbers
iv.
20.
y/^B
624
denly:
lest
" They
shall not
they die."
The
p"),
go in suddenly to see the holy place, verb Vj^. properly denotes to swallow or de-
moment
to swallow ones spittle. Hence, in order of time, the proverbial expression came to
be used,
for a
u-hilst
I swallow down my
i.
e.
moment.
words
in
Numbers should
be rendered, " they shall not go in to see the Sanctuary while the spittle is swallowed down," meaning, not even for the shortest
space of time.
V. 7.
^'^'} \^^ is
Job
rendered
vsoaeoi yuirhg,
the
" sons of lightning," " Man is born to trouble, and the sons birds ofprey. ning fly aloft." Vau is here van of comparison, vau tionis, as grammarians technically term it as the sons
vulture.
The
literal translation is
adcequaof lightto
ning.
The
ii.
is
compared
Gen.
8.
CD^ifiP i^ translated
The same
Ixxiv. 12
;
phrase
is
Ixxvii. 6, 12.)
it
designating time.
orgwro/5.
The
at first ; Theodotion, opinion that paradise was created before the earth
d^yjic,,
Aquila has
Gen.
this
1
iv. 1.
^^^'"n^i hd
is
rou
9iov,
In
way
the particle
equivalent to ID^.
(Compare D''77N"Dy.
Sam.
xiv. 45.
of taking
D^.
but
The
This is preferable to any of the other methods English version, following the majority of
it
Jehovah
places.
usage of flK in
all
other
used for jHhJD where ]p occurs immediately before, as in Gen. xlix. 25 ; but there the reading ought more probably to be 7Nt. Others have understood n^J as
It
can only be
is
made
to say
/ have
gotten a man, viz. Jehovah, supposing that she had borne the
promised seed.
So the Syriac
It
may be
questioned,
however, whether this be not a later refinement upon the language arising from doctrinal views, rather than the words themselves.
Gen.
xlix, 6.
The
xi. G,
2 Sam.
viii.
4.)
Not only
did
THE SKPTUAUINT
AIU'LIED TO EXEGESIS.
625
maimed and rendered usewhat they could not conveniently bring with them. Others, as Aquila, Symmachus, and the Syriac version, translate, they digged down the walls; but this is quite arbitrary. The Seventy have also rightly rendered lL'"'^i by a^^^wTot;5, men.
the inhabitants of Shechcm, but they
less
VZ)"]
t^^\
tJ^isiT
This gives the sense of the word, though not literally. The adjective ought to be taken actively in this " A lying tongue (/*. e. a liar) place, chastising or reproving.
hates truth.
hates those that reprove him."
version, with
This is preferable to the English which Dathe agrees and is sanctioned by Luther
;
and Gesenius.
Isaiah xiv. 12.
7Tn
is
6 iue(po^og
Lucifer.
is
It is a difficult form.
;
it
a noun
according to others,
is
^2% to howl or lament. The former is much preferable. It is a participial noun from the root 77(1, to shine, with tsere and
yod, instead of 7711.
Targum,
Isaiah
xaXXous,
all
16,
e.
Q'iav vrXo/wi/
"
O my
my
floor,"
&c.
yet
it
Though
The
Israelites,
xaraXeXufi/j^ivoi
-Aal oi 6duvu)/j:,svoi,
ye that have been left and are sorrowing (in Babylon.) They had been trampled and trodden by their enemies, as corn under the feet of oxen, until the chaff had been separated, and their
principles,
It is the
it
no
less
prophet
who
shews.
This translation has been highly esteemed by the most competent judges, although, in consequence of the excessive veneration in
which Romanists have held it since the council of Trent, some Protestants have injudiciously and unjustly underrated its
value.
it
As
relic
from Jerome,
it is
and
626
of the Bible.
In general
it is
very
literal,
so as even to express
its
close
As Jerome received his knowwe may expect to find their traditional interpretations embodied in his version. Hence its general agreement with the Chaldee paraphrases. We are by no
adherence to the original words. ledge of Hebrew from the Jews,
means inclined to exalt it to the throne of authenticity, affirming with the Romanists that it is the authentic version ; neither ought it to be set side by side with the sacred originals. Yet it
has
many
excellencies.
It is
Very frequently it agrees with the Septuagint, even where both differ from the Hebrew. A knowledge of its history will serve in part to explain its deviations from the Hebrew and Greek while the usual errors of transcribers are not to be overcriticism,
;
looked.
It is
it
interpolated
and corrupted, in order to support favourite dogmas. Who can suppose for a moment, that Jerome, in revising the Greek Testament, if indeed he revised all its parts, left " ado-r^oaiKuvrjffiv I'ki rh
rrii ^d(38ou
been more employed in the interpretation of the Old than the New Testament, not only because it is more required, the Hebrew being less known than the Greek, but because it is more valuable in the former, as proceeding from Jerome himself. When Luther happened upon an obscure place in
well
known
that he
making his German translation of the Bible, it is had recourse to the Vulgate. The many ad-
vantages which
now
11.
exist
his time.
Genesis
viii.
The word
it
variously explained.
;
Our
pluckt
passively
is
This, however,
It signifies
y^cs^ or recent.
So the Arabic
ijls, to be
fresh.
The Vulgate
iii.
" portans
means,
ramum
Daniel
8.
^irT'iJ'li^
i.
^bZ)>i\
This phrase
literally
to eat pieces
of them,
e:
cuse.
So the Vulgate
correctly renders,
So
in Syriac
^-^ 3"^'
The
verb
of persons,
in
i.
e.
to
calumniate them.
^^aS
itself is
used
627
Nehemiah v. 5. ^3T b^b ^Nt. This phrase is translated by some " and our hands are not in place of God ;" 7ion est pro Deo manus nostra. So Bauer, comparing Job. xii. 6 Habakk. i. 11, and Virgil, iEneid x. 773, dextra mihi Deus, &c. These passages are not parallel to the present. The noun 7St should
;
The meaning
'*
is,
it is
not in
the poiver
of our hands.
The
32 must
non
fortitudo in
manu
tud.
li.
Jeremiah
19.
his inheritance."
The Hebrew is literally, " and the rod of The Vulgate supplies the necessary ellipsis
;
"
et Israel
1 Peter v. 13. Here there is manifestly an ellipsis which must be filled up, in order to complete the sense. Accordingly the Vulgate has, " salutat vos ecclesia quae est in Babylone," etc. which is the correct meaning of the original. Schott translates " salutem vobis dicit uxor una mecum electa," which is erro-
neous.
is
is
me-
Rather should it be vobiscum, referring to the hXfx.Toi at the beginning of the epistle. In conformity with the Vulgate, some MSS. have eTCKXrioia in the text, though it did
appropriate.
cum
9.
understood.
Schott renders
This verse has been variously translated and it " siquidem ei omnis bonorum nu-
So
"
all
proceed
wherewith we are filled, dwell in Christ truly and substantially." The Vulgate renders it literally, " quia in ipso inhabitat omnis plenitudo divinitatis corporaliter," thus countenancing and supporting the true meaning, that all the fulness of perfection which
belongs to the Godhead dwelt in Christ corporeally. While he was man he was at the same time God, possessing all divine perfections
and
attributes.
iii.
Ecclesiastes
17.
is
erroneously
no reference to place.
is
The Vulin
"
Und
ist
Icein
Vermogcn
in
no poxcer
our
hands.
628
i.
e.
when God
scure.
shall judge.
Ixii. 4 we meet with the word ^n/linjn which is obThe Vulgate translate it irruitis, how long do ye rush upon a man. The Septuagint coincides with this (l-ff/r/^ed^s) and we conceive it to be the proper signification.
In Psalm
As we
Greek
versions of Aquila,
Symmachus, and Theodotion, they cannot be of the extensive use or value that attaches to complete versions. From the very literal
character of Aquila's,
ary.
The
translator
original,
and to
it may be employed as a kind of dictionwas anxious to abide by the terms of the Symmachus again derender word for word.
much freer version, to give his readers a perspicuous view of the sense without a rigid adherence to the words and sentences found in the original. Thus Aquila is more usesigned to give a
ful
in
Symmachus
in the
interpretation of passages.
ticular
The one
to a
assists in
meaning attached
word
Gen.
preted.
i.
1.
Theodotion again part3,kes of the characteristics little from the manner of the Seventy. ^rtlll ^TiD. These words have been variously interalso Philo
The
So
is
axivaffrog.
Septuagint renders them by ao^arog %ai axaraand Josephus understood them, with
whom
a version
properly
mean wasteness, emptiness, and are well So Stuart, Tuch, and Aquila, xsvu/j.a %ai oubsv.
Gen.
ii.
by
others vmder-
stand them.
21. n^'^Hil.
This word
is
Hitzig to be derived from D"!*!, whilst Tuch considers it as formed by onomatopoeia. The Septuagint translates it incorrectly by 'ixsTaeig. But Aquila appropriately renders it xaTa(poga;
well,
x.d^og.
Gen.
is
iii.
8.
Di^H H^lb.
;
The
towards evening
arises,
rh BsiXivhv,
In
befoi-e
The
version of
Theo-
both
full
and accurate, h
rt^ Tveu,aar/
cr^ig
wind for
Gen.
is
iii.
16.
Hpltl^ri.
ambiguous.
The Seventy have h a-roaT^opri ffou, which Symmachus correctly renders it, v 6g/x?j cou. The
According to
its
etymology from
plU^,
Arab, oi^ there can be little doubt that n h^m is a Notwithstanding all the pains and sorrows lation. ing, thou shalt have an ever-longing desire towards goodness extendeth not to Psalm xvi. 2. "
thy husband.
thee."
My
This
The
is
common
dyadov
translation, with
Symmachus has
thee^
which
is
my
all
happiness
is
no-
i.
e.
my
happiness de-
pends on thee.
The
and
it
Psalm
idols.
xvi. 4.
The
they shall multiply their sorroivs, or their best Hebrew lexicographers, such as Gesenius and
latter.
might be advanced
sions in
its
we
favour, and
among them
that of Aquila.
Psalm xlv. 6. Instead of taking Elohim in the nominative, as some do, we find that the ancient translators take it as the vocative. So Aquila (^es), with whom agree Symmachus, Theodotion, and the Seventy. Isaiah iii. 3. D'^Ti^in DDH, i. e. skilled in the arts; not a skilled artificer, as the Seventy, Syriac, Vulgate, and Saadias understand it but skilled in magic arts. This is not only agreeable to what follows, '^rh ]'\2.}, but is supported by the versions
;
of Aquila,
Symmachus, Theodotion.
The
first
renders D'^l^hn
whispering, denoting the muttering sounds which by enchanters use; the second by o/a./X/a ij.\jerr/,ri, mystic intercourse the third by Itw5?i, incantation, all of which give the general
v^/^ug/ff/xw,
This
is
a word of
difficult
expla-
According
to
modes of resolving it have been proposed. Aquila, Symmachus, and Theodotion, the meaning
G30
of
it
according to measure,
i.e.
moderately.
is
The noun
is
might be commentary.
as
paraphrastic
Agreeably to this resolution, he is frequently and even adds many things for which we do not
terms in the Hebrew.
find corresponding
Hence
also,
instead
cities,
he sub-
find
examples
it is
Of this we such as were better known to his readers. in Gen. x. 30, where, in reference to the sons of
said that
Joktan,
"
their dwelling
as thou
mount of the
^\
^5^5
east."
Saadias, instead of
till
iiijJsJ^ tgvjsxj'
'iy.^
/ .
you come
to
Medina."
he puts
for
X. 9.
is
" the
river of
Egypt"
is
In Isaiah
xxviii. 25,
outy
by Saadias, in the place marked ]^p3 which agrees with the Targumist and Kimchi. Numbers xxxi. 5. " And there were set apart of the thouinterpreted
Genesis
xli.
40.
word
shall all
my
The
Genesis
And
"
the
Word of God"
s\J
,-o j,
i.
e.
the personal
Word
or Memra,
who
is
of God.
to the
yet in
many
cases
it
aflfords
wel-
>
Al'l'LIED
TO EXEGESIS.
631
come
of the
it
aid,
a different manner.
Its tes-
The
the Old Testament by Jewish expositors. The Arabic version of the gospels, printed in the London Polyglott, is of comparatively little utility in the interpretation of Its antiquity is not great ; and besides, it the New Testament.
As
a specimen
in
many instances to the Syriac and Coptic we may take its rendering of the difficult
xiv. 72, isS-M 3jaHi,
word sri^aXuv
self to weep.
Mark
The
author.
and Catholic
The
ix.
its
manner of
^
translation.
Romans
who
7,
is
j^i>^\ ^\
all,
"^j^
God
\^^^
^j->.
^'^^
'
immovably over
In 2 Cor.
xii.
y,t }toXa<pit,yi is
translated tf^^Vi'
o'^^^
5j'**'J
a messenger of Satan to cut me, &c. shewing that the translator In Acts did not take it, with Billroth, to be Satan the angel. xvi. 13, ov ivoij^iliro rr^odivxn i'lvai is translated to a place ivhich was thought to be a place of prayer, rr^oaivxn being taken to denote an
oratory.*
Targums.
are
The Jewish paraphrases or translations usually called Targums now chiefly useful in the interpretation of Messianic passages. The Jews are accustomed to deny that many parts of the Old
Testament which Christians necessarily and rightly refer to Mesought to be understood of Him. In refutation of such an Thus in Gen. xlix. opinion we can adduce their own Targums. ilTt^, by King word Hebrew 10, all the Targumists expound the
siah,
Messiah.
*'
translates
Gen.
Our
my
Arabic versions
mv
pp. 71-73.
632
ANCIENT VERSIONS,
&C',
AS SOURCES OF INTERPRETATION,
Gideon the son of Joash which is temporal nor for the salvation Samson the son of Manoah which is transient but I wait for the salvation which thou saidst by thy Word (Memra) should come
;
of
We
Chaldee paraphrast
45th Psalm of
Christ, not of
Solomon
ix.
The Targum
explains Isaiah
ysyofj^iva^
Ex.
gr. in
e.
merces^
which agrees the vmeraaii of the Seventy. The Vulgate has confusionem, mistaking the sense. Again, these versions frequently explain difficult words and Thus in Gen. xv. 2, the difpassages in a satisfactory manner.
ivares, with
ficult
term
p^j'D is interpreted
this
who is over my house." In Gen. x. 9, the Jerusalem Targum says of Nimrod, that he led men away from their
governor
allegiance to
that he
God into idolatry and thus sanctions the opinion was the principal instrument of the idolatry which after;
wards prevailed in the family of Cush. Hence we are led to take the word hunter metaphorically to mean a hunter or oppressor of
men.
The Targums
mention of the
soUf to
ascribe
also
throw light upon the use of the term Xoyog by St. John, for in them we find frequent
or
Memrah of yah
Word of Jehovah
as
a per-
whom
-to
They
him, for instance, creation, the destruction of Sodom, the removal of Enoch, &c. In one place the Jerusalem Targum styles this Word " the only begotten in the highest heavens." It
would appear, therefore, that the apostle, in speaking of Christ, employed an appellation with which the Jews were familiar, as being appropriated in their Targums to the Messiah the second
person of the Trinity.
In Exodus
i.
11,
Onkelos has
In Exodus
i.
N^")^'li< JT^Il,
a house
translated
16, D^^^N^
is
of treaNlIUHp
1,
fVb
Q^
is
translated 'i<"13")l
is
''!3y,
barbarous people.
rendered
^nz^
Xy\ih\)
mD'-D^
This shews
TARGUMS APPLIED TO
EXROICSIS.
G33
accompanying
Chaldee
19 occurs the
it
acrag
Xsyo'/y..
DW. The
or burnt up,
paraphrast renders
JHIliirT, is
consumed
which
is
probably the right signification. So also the Seventy, ewy/isKaurai. Kimchi, Abenesra, and our translators render, U is darkened.
*.Ai,
to he darkened, so
by the Ara-
The
Although the ancient Jews attached a high value to the Targums, especially the oldest, viz. those of Onkelos and Jonathan, affirming, that if they had not existed, the text would have remained unknown, yet the Rabbins departed from them in many It is places, especially those which are applied to the Messiah The arguments of easy to see the reason of such aberration.
Christians effected
it.
The
gums on
the
difficult
passages
since they give the traditional interpretation of the Jews, and Rosenexert considerable influence on our Hebrew Lexicons.
miiller in his Scholia has
made
by
means.
Peshito.
artat, 'kzyofhiva.
to determine.
l)y ;.d2i,
Thus
verb
is
"T[2y
is
expressed
to hind.
or words
in
^^p
is
rendered
a branch.
Secondly, It
and constructions
which are obscure. Thus Isaiah xliv. 24, following the K'ri it renders MS'*D by -.1:^> ^lic, i. e. by myself, by my own puiver. In Hosea xi. 3, DHp, which is the infinitive absolute with the
suffix, is rightly
634
a satisfactory manner.
his
Thus Jeremiah
shall
name whereby he
is
be called,
Dr. Blayney in his version of Jeremiah translates it: the name by which Jehovah shall call him, our
RIGHTEOUSNESS." But the common version is much preferable to "This is his name whereby he shall be called, The Lord our righteousness." The latter is manifestly sanctioned by the
Syriac,
oj^
ii.
j,^po oiio^xuj
oiVia ojcno-
which is commonly received has been given by some modern philologists and commentators to the Hebrew word 7^^. So Credner: "Gib dein Erbe nichtPreis dem Spotten derHeiden liber sie :" " Give not thine inheritance a prey to the mocking of the Heathen over In like manner Gesenius assigns to it in this place the sigit." nification, carmen irrisorium cecinit, " to sing a song of reproach." But the Syriac version among others understands it in
Joel
17.
is
following rendering:
of the nations."
to the dominion | This is the true sense. Psalm xxxiv. 10. " The young lions do lack and suffer hunger but they that seek the Lord shall not want any good thing." There can be little doubt that D'^'l'^DS, here translated young
v-;V>v.
[i^^oa^^o, "and
lions, should
trast
be taken metaphorically to denote men. The conbetween believers and the lower animals would be unusual
and inapposite. The Syriac has j^^Ai^., which signifies the rich, shewing that the translator understood it of human beings. It may be doubted indeed whether the Syriac interpreter did not find another Hebrew word in his MS. ; but whether we refer it to violent enemies, as is most natural, or to the rich, as is done by this version, one thing is certain, that it ought to be understood of men.
To
take the
Hebrew
Exodus
xxi. 6.
Some
and
635
The
what
is
W-jpai} ?^jmo,
" and
sceptre.""
Thessalonians
Some
in daily
life,
in
which
is
God
to the
same
topic.
The
stood
in this
way when he
translates
and do
and
to injure,
Romans
.
ix. 5.
The
to
commonly attached
^!030
^oaZ
W:i
Wx
is
joi^Sjs
-oioA^j;
And from
to
God over
Amen.
all;
whom
he praises
vi.
and
and
ever,
Matthew
11.
The word
Among
and which
may
be seen in Tholuck's Commentary on the Sermon on the Mount, that given by the Syriac interpreter seems to be the best \^*j\ iDJom! the bread of our necessity or indigence, the sustenance
:
which
is
necessary.
vi.
2 Corinthians
13.
The
i.
e.
repay me
my
interest
which
is
with you,
and
enlarge your
love
towards me.
;
The
affection
by opening
their hearts
to him.
Kal doxifLoi^iig ra biaipi^ovra. Various meanii. 18. to ra btdfi^ovra. Beza translates, ea qucB assigned have been ings discrepant, the things which differ from the law. De Dieu understands the phrase to mean controversies ; " and appro vest
Romans
of controversies."
The
jA^o
Ajj jk.\SiO
" and discernest the things that are proper," the things that ought With this Tholuck agrees. to be done. The utility and importance of ancient versions has diminished in proportion to the advancement of sacred literature in modern Biblical scholars have incorporated into Lexicons and times.
commentaries the valuable materials furnished by these docu-
63G
ments.
But modern versions, also, should not be overlooked. Those which proceed from authors conversant with the original
must rank higher than the productions of a Unless the interpreter consult and use the less critical period. best modern translations of the Bible, he will fail in understandcient translations,
ing
many
difficult portions.
Why
should
we
It is the part of
the
mature
fruits of re-
Not
that modern,
be implicitly followed for the right-minded inquirer must always exercise his own judgment, and prayerfully weigh discordant
opinions
collated as valuable
Among modern
nent in
and value are our English authorised version, In Luther's German, De Sacy's French, and Diodati's Italian, a still higher rank do we place the German versions executed by Scholz, Leander Van Ess, and De Wette. There is none which equals that of De Wette in fidelity, accuracy, and ele-
gance.
The
Ausgabe 1839),
which
it
The
Kimchi, and
three
first,"
Tanchum of Jerusalem. " For characterising the says Gesenius, " it may be sufficient to remark, that
is almost wholly a traditional-talmudic interpreter; Abenbeyond comparison, more independent, more free from preKimchi, a more skilful gramjudice, and of sounder judgment marian and compiler.""* The first generally follows the Chaldee version, giving historical elucidations which are frequently inThe second, while not rejecting exegetical sipid and absurd. tradition, exercised his judgment, saw through the prejudices of his nation, and, with a fundamental knowledge of the Hebrew
Jarchi
ezra,
Thus he appears
as a
1828
Manual Hebrew and German Lexicon, 3d cd. Lcipz, tlie Amcriean Biblical Repository for 1833.
637
Kimchi
opinions.
Rabbi Jonah Judah ben Karish, R. David Kimchi, and Pagninus. The first two wrote in Arabic. " In order to read these Jewish interpreters with ease, whether they wrote in Hebrew or Arabic, some practice is certainly necessary; and especially the latter, whose manuscripts are all written with Hebrew characters, and contain many grammatical expressions which are not found in the lexicons. But the labour expended in this way does not often remain unrewarded. The
lexicons belonging to this topic are those of
or Abulwalid,
The
Talmudic, Chaland Arabic usage; and the connection and then, in particular, it depends on the greater or less degree of sagacity and sound judgment in the individual ; in which respect R. Jonah or Abulwalid holds the first place, while the so renowned Jarchi
;
:
may
phers upon the usus loquendi of the Old Testament, after the
judicious use
made
of
them by Gesenius
in his
Thesaurus and
Lexicons, t They are difficult of access, some being in MS. Even those which have been published are almost equally inaccessible,
ter
and
difficult to
may
dispense with
be read. But the accomplished interprethem without reluctance, since the most
is
had nothing but extracts from some of them. The commentaries of the fathers should also be noticed, as pertaining to the present point. The chief of these are Origen and Jerome, of whom we have already spoken. In the New Testament, the chief sources, after versions (of which we have already treated), are, the works of scholiasts and
* Dissertation prefixed to Gesenius'
i"
Since
tliis
was
Germany
tlie
Tiiesaurus unfinished.
Hebrew
His name
advancement as long as
his
and they
638
Greek
rog,
fathers
who used
the
%oivn
didXix-
such as Polybius, Diodorus Siculus, Arrian, Herodian, &c. &c.; the Septuagint, Josephus, and Philo. By scholia are meant short notes, unfolding the signification
They are of words and phrases belonging to ancient writings. the former illustrating exegetical, of two kinds, grammatical and
the force and significancy of terms by
known the
means of others
better
latter relating
more
to entire passages
and things,
Many scholiasts have written upon than to single expressions. Their notes are found in part on the marthe New Testament.
gin of
MSS.
There
the Greek fathers especially Origen and Chrysostom, which are In Theodoret's commentaries on the fourteen called catetice.
epistles of Paul,
and
in the exposition of
tom
is
chiefly extracted.
We
iv.
owe the
The
iv
following
an example
;
of a scholium on Ephes.
14,
rfj
w^iia
sxumo
this,
rujv
duO^u'Trm
Iv rfj
aoTarw TE^/^oga, ug
vZv
ds
biddgKsiv,
" in an un-
now
glossary
is
i.
as require
difficult or
They
from lexicons in not giving all the words of the Greek language, but merely those which seem to demand explication. An example may shew the nature of such yXwco-jj/iara, or
differ
explanations.
last
Tim.
i.
v.
10.
sJ
the
it,
word
is
sxoivuivrjgiv, vTri^Wriffsvy
has communicated
to others, or minis-
The
cum Magnum.
longing to
in
The
last
New
Testament terms.
and edited such glosses as serve to explain the New Testament the following works, " Suidse et Phavorini glossse sacrse Greece, cum spicil. glossarum sacrarum Hesychii et Etym. Mag. congressit, emend, et notis illust. I. C. G. Ernesti. Lips. 1786, 8vo;" and, " Glossas Sacrse Hesychii Greece. Excerpsit, emendavit, notisque illustravit, I.
* See Ernesti's ",Prolusio dc Glossarioruni Gra^rorum vcia indole et recto usii in Jnterpretatione," iusertcd in bis " Opuscula rarii argunicnli," Lijisia^, 1794, 8vo.
G39
The
New Testament Their explanations of words are generally loose and often inaccurate. The substitution of one term for another cannot be called interpretation, especially when there is a perceptible difference between the ideas expressed by both. Their value is to be estimated 1.9^, According to their age. The nearer a commentator was
and glossographers
usus loquendi of the
and
rites referred to
by the
own internal goodness. This may be ascertained by comparing their explanations with such as are well known, and by attending to their general tenor. The Greek fathers, ignorant of Hebrew, rested upon Greek usage alone, and fell in consequence into much error. They gave the sense of
'idly,
According- to their
tal aspect,
words and phrases not in its general, comprehensive, fundamenbut according to the context of single passages. Besides, their notes are often ascetic meditations.
interpreter need scarcely have recourse and scholia, since they have been incorporated into the best modern lexicons, as those of Schleusner, Bretschneider, Wahl, and Robinson. On these valuable dictionaries, the aid which patristic writings can furnish in ascertaining the usus loquendi of the New Testament, has been brought to bear with
to these glossaries
considerable
skill.
by the fathers, it will not be necessary to repeat what has been said, or to repronounce our opinion of their comtion adopted
It is in this
view that
In respect to
we quite coincide with the sentiments of Mr. " They were exactly in the situation of men translated in a moment from total darkness to the unclouded blaze of noon. That truth, in search of which they had groped in vain in every
Osburn.
corner of their prison-house, and which was
their anxious enquiry,
still
the subject of
had been shot at once into their hearts and understandings by the energy of Omnipotence. And we are not surprised to find, that they were dazzled and confounded with the intensity of the light it diffused their overwhelming astonishment being far more excited by the undoubted certainty
:
ti40
and vast importance of the truths which Christianity revealed, than by the miracles which had first called their attention to them. The whole tenor of their works evidences this and I
:
speak
it
to
infidelity.
But we maintain
qualified for the
no more
the
Testament, than the just liberated prisoner to gaze upon Their errors are exactly what might have the noon-day sun. been anticipated, under the circumstances in which they were They were not able to endure the direct rays of the placed. divine truth; and, therefore, they endeavoured to shade their
New
aching eyes with the veil of their former prepossessions, and to look upon Christianity through the medium of certain notions which they drew from the ritual of Heathenism, and from the Platonic philosophy
error to set
It forth,
is
them
The
is
pos-
sessed of no
Christ in
power of prescription whatever over the Church of succeeding ages. Like the opinions of authors of any
'
it is to be received, so far as it is agreeable to God's word,' and no further."* And with regard to the subsequent fathers, they took much of their tone from the earlier.
other period,
Even
among them
mo-
By
became more and more corrupt, until their works present few of the living truths of the gospel, which alone
righteousness in a church.
to the free grace of
acts
and exercises;
God
We trace feeble and faint allusions working all good in the Christian's the atonement of Christ becomes a vaarue
as
Greek
diuX-r/.Tog,
or the Sep-
Doctrinal Errors of the Apostolical and Early Fathers, London 1835, 8vo, pp. take the pi-esent opportunity of recommending this very al)le book to 328, 9. the perusal of our readers. It should be studied along with Mr. Taylor's Ancient
We
Christianity.
AXrOMATIC PRINCIPLES.
tuagiiit,
641
The following axiomatic principles may be laid down for the guidance of Biblical expositors. They are founded on the preceding* chapters, of which they ai-e only a condensation. Perhaps in their present form they will be serviceable, if not in conducting the interpreter to the correct sense in every case, at
least in
preventing him from falling into error. Leaving versions out of consideration, the usual, established signification of a word should be followed in a given place except there be some necessity for abandoning it. This necessity is unfolded in the succeeding rules.
1st,
'2dly,
When the context obviously rejects such a signification. When by adhering to the ordinary meaning, a sentiment
more
parallel places
would be
elicited.
But when
nize with
its
common
The
context,
when
tion
which a word bears in a parallel place. Both agree in testimony, although it may not be equally definite or unambiguous. Taking versions into account it may be safely affirmed 1. The signification of a word, though found in no more than
one version,
is
if
agreeable to
its
to
2.
be admitted.
The
signification of a
word not given by any of the ancient it be the usual one and
recommended by the connexion, should be adopted. 3, A signification supported by all the versions, but contrary
.
is
to be rejected.
XiyoiJ.ivov
The
signification given to
an ao-a^
in all or in a
When
stricting a
6.
parallel passages, context, and versions agree in reterm to a certain sense, that sense should be received.
When
all
other places
of the Bible
opposed to the vicinity of a particular locality, it cannot be admitted there, though sanctioned by the best ver-
sions.
642
AXIOMATIC PRINCIPLES.
disagree
in a cer-
7. Where versions, parallels, and context appear to among themselves respecting the signification of a word
tain place,
recommend
explicitly
is
and
The
due to
and a lower to ancient versions. The three, howseldom found to disagree in one place and where two unite against the third, they should be followed. There is no instance in which the signification of a term sanctioned both by versions and parallels, is opposed to the context
ever, are
;
The testimony of versions may truly disagree of a passage. with that of the context and of parallels; but the context rightly
When,
therefore, versions
and
parallels agree
the testi-
mony
is
misunderstood.
These
graphs.
the testimony of the context or of parallels is ambiguous, the necessity for departing from the ordinary signification of terms
When
becomes
less
needed.
Too
what are parallels, and what light they are capable of throwing on a place under examination. The connexion also is very various.
Its evidence
the inquirer.
is not always certain, nor even probable to In every case, the judicious interpreter will prayer-
all
which the researches of its due value. Comthe testimony which he can procure,
itself to his
he
will arrive at
con-
scientious
(643)
CHAPTER
III.*
XIV.
COGNATE LANGUAGES
AS SOURCES OF INTERPRETATION.
When
the preceding
right significa-
as they sometimes do
when
nation,
we have recourse to other and cognate languages. Various circumstances connected with them, suggest and sancare
tion the idea, that they are likely to prove valuable auxiliaries.
Some
to
illustrate.
may
be able tosupply
Others
again have been longer preserved than that to which the attention
is
off"
chiefly
directed
circumstances
may
more
ward
ancient.
Or,
it
may
happen, that although one cognate language does not surpass another in richness, or in vernacular duration, it may be serviceable in strengthening conclusions which the other does not establish with complete satisfaction, or in bringing out with greater
Any
mutual explanation. But how is their relationship ascerBy what means may we know that one is closely allied to another ? The testimony of history is an important index to In addition to this, there are inthe reality of such an affinity. ternal evidences or marks no less decisive of the same conclusion. Both may be employed mutually to strengthen and establish the History informs us, that several fact of an existing alliance. tribes and nations sprung from the same race, and that their diaIn lects are substantially the same as those of their progenitors. source may the various dialects arising from same case, the this be regarded with much probability as sister dialects, and therefor
tained ?
* See page
2l'8.
644
fore subservient to
parate languages,
become seshew how they were gradually formed from one common tongue, and how they gradually received new modifications, there is a powerful confirmation of the truth which history had before presented. But historical circumstances also teach us, that in course of time, and by the intermingling of nations possessed of dissimilar habits and speech, many foreign words and idioms were incorpoIn this case, care must be taken to rated with ancient tongues. to distinguish between what originally beseparate the parts longed to a language, and what was associated with it from foreign sources. And, though it be difficult to make such a discrimination, we must still abide by the idea that, as they were
the different dialects which in process of time have
may
The
lished,
relationship of languages
may be
Where
the former
The
history of
it
may
lie
concealed in the
The
similarity of
ideas
may
point out
this,
the
cognate
guages.
however, there are several exceptions. Terms formed by onomatopoeia, or by imitating sounds in nature, as also those which give utterance to violent emotions, may arise
To
among
exist
have an
affinity of nature.
Besides, the
modes
it
in
which
numerous terms were formed are capricious, and so often ascribable to accidental circumstances, as to render
for
quite possible
such as express the same ideas and objects among independent nations to bear a mutual resemblance, without affording ground
for believing,
that the languages to which they belong were spoken by kindred people. Mere similarity, therefore, of written signs representing the same thoughts, is not sufficient to prove the original identity of languages. But there are evidences which
appear
in
We
must look
to these rather
de-
but
the latter
is
an uncertain guide.
645
down
versity of
These
are,
which the relationship of languages may be determined. "Idly, pronouns ; ^dly, the substantive 1*^, verbs
;
verb; Athly^ the necessary terms of life, the parts of the human body, &c. &c. ; 5thly, radical words in general. But there are other phenomena that mark with greater certainty the cognation
of languages.
Such
are,
the
first
the
and the attaching or not of the possessive pronoun to its substantive. When the structure of several languages presents these peculiarities, it is highly probable that they had a common original, and are properly cognate. The closer their resemblance in regard to them, the more certain will it be,
the different persons
that the relationship
marking
inherent criteria
is not accidental. The testimony of these may also be confirmed by historical data pointing to the common origin of the nations in which such languages were spoken. In this instance, we have the highest probability
for
when languages
are proved
by
his-
own
all
They may
be
to specify the manner in which comparison of cognate dialects throws light upon their whole nature. Their
utility consists in elucidating single terms,
phrases, syntactical
method
in
which ex-
pression
is
given to ideas.
When we
by another, it is requisite to take, in the first place, what is well known. We should select several terms whose signification is and look for their fellows in one or more kindred dialects. certain
;
By
be found, that
also
;
many have
and the
will
utility of
comparison
He
hope, that, as soon as he leaves introductory and familiar ground, obscure significations may receive light and fixedness from the
same source. Thus a term which occurs but seldom in Hebrew, and whose meaning is therefore exposed to ambiguity, may be satisfactorily explained by the help of its corresponding term, if
the latter be oftener employed. Again, the j:>/"m2V/ye signification
may
be
unknown
is
apparent.
cognate
646
dialect may retain the former, and enable the philologist to acOr, again, a word occurs but count for several peculiarities. once in the remains of a language, and cannot be expounded.
Here
it
is
may
biguous usage.
tration;
By
mutual
is
illus-
to
compare them,
either ig-
norant or unwise.
The
That
cognate dialects
ture.
is
own
struc-
The
which these
dual deviations
harmony
subsists
All of them have and in forming the persons of the verb the pronouns are either added to the root, or prefixed to it, constiwords, but likewise characteristic peculiarities.
;
tuting with the verb itself a single word. Besides, the possessive pronouns are closely attached to the substantive in the form of affixes. Nor are these the only features in which they agree.
Thus
phenomena unite in exhibiting a close relationship. In relation to the Hebrew, the Arabic, Syriac, Chaldee, and Samaritan,
are rather to be considered as dialects than separate languages.
Hebrew, but in a more resprung directly from the Arabic. The Talmudico-Rabbinic stands in the same relation to the Hebrew ; but still more remotely than the Ethiopic. Its late origin, rather
Ethiopic
is
The
mote degree,
as
it
than
its
nature, places
it
Such
educes
the
Hebrew
to explain
it
what
is
with feebleness.
for this purpose.
affinity to the
They
Their
Hebrew
dialects
the
for in this
department abuses
G47
have been committed of such a kind as to bring it into suspicion or neglect. In their excessive solicitude to discover novelties many have erred, by attributing new significations to words already understood. The desire to escape from a doctrine or senti-
ance with Oriental languages, and the love of contradiction, have caused grievous injury to truth. Examples may be found in
abundance in the writings of the leading Rationalists of Germany, and in some of the Dutch philologists. Hence it is important to guard against attributing to a word a new signification apparently derived from cognate dialects, without obvious cause. It is only when an urgent necessity exists, that it becomes imperative to The context of a passage, depart from common acceptations. the scope of a whole paragraph or book, and the usiis loquendi
of the writer, must combine to suggest other than the ordinary
senses.
Without
these,
it is
but violence
is
done
to
Hebrew language
a sentiment finer
and an author may be forced to express or more artificial than what he intended. Un;
wonted thoughts will be substituted for such as the Holy Spirit meant to convey. Others again, in comparing the Semitic languages, and applying them to the Hebrew, have proceeded with
great arbitrariness, bringing into juxtaposition terms consisting
of similar letters, or pronounced
in reality quite.different.
The
interpreter
by the same organs, which are must therefore use great So long
as
we
abide by
some
but as soon as this established order is forsaken, scope will be It is unnecessary farther to given to the wanderings of caprice. particularise abuses committed in the comparison of cognate dialects
;
or to
to
tachment
tion,
guard the learned interpreter against an undue atRules on this point it as a source of explanation.
insisting
on such
dialects too
much,
or urging
them too
far.
The
1.5^,
They
arc often
(348
a phrase.
They throw
light
and unknown.
The
ceed,
interpreter
may
perhaps wish to
pro-
when he
one of
number of senses belonging to a word in Which of all these should he take the Semitic dialects.
finds a
and apply
plicity of
to the corresponding
it is
Hebrew term
Amid
a multi-
meanings,
be advisable
and
Oriental lexicographers
and
therefore
approach to a philosophical adjustment for ourselves. When a meaning has been discovered, which the term in question bears in
all
the dialects
ing
we should
a
select
it
to the explanation of
corresponding
original
Hebrew
term.
lost
;
It is possible,
meaning may be
Besides, even
it
when
the
may
not be suit-
Hebrew.
Amid
be preferred ?
The
What
is
best adapted to
is
likely to be right.
Arabic.
Among
place.
standing of the
the Arabic claims the first and kindred conformation to the Hebrew, warrant the hope, that the one may be illustrated by a comparison with the other. It cannot escape the notice of any
Its great
Hebrew language,
similarity
one
who
it
it is
com_
We
find in
same signification and bearing the same forms. Numerous formulas coincide while the connexion of the verb and noun with the pronoun, the construction of clauses, modes of expression, metaphors, and the leading grammatical principles, exhibit a marked and close agreement. Were the peculiarities which char;
649
acterise it as a distinct dialect, and the artificial arrangements of grammarians removed, the remainder would furnish the same language for substance as the Hebrew. Let but the costume it has unavoidably received be stripped off and the trunk will stand forth identical with Hebrew. Hence the intimate harmony of both establishes the necessity of comparing the Arabic, to facili;
But notwithstanding their close alliance, it would be of little avail to collate the one for the purpose of elucidating the other, unless the former
were more copious than the latter. Our knowledge of the Arabic is much more accurate and extended than what can possibly be obtained of the Hebrew. Where comparatively few remains of a language are preserved, our acquaintance with it must be imperfect. With all the zeal and industry that have been expended on
its literature
is
the richest of
all
The works
Natural
his-
graphy of Oriental nations, have all occupied the attention of native writers. Arabian productions so numerous and diversified, might be profitably perused by the mere votary of literature, apart from a comprehensive study of the language in which they
many of them are still to be found where they are concealed from the public eye but numerous treatises have also been printed. The knowledge of the Arabic dialect which may be acquired from the perusal of books composed in it, far exceeds the amount of linguistic inare written.
It is true that
only in
libraries
Hebrew
literature in the
Old Testament.
It
is
which so little has come and that little often obscure. Connected with this point, and in some measure arising out of it, may be mentioned the greater certainty which characterises our knowledge of Arabic.
richer language in explaining one of
down
to us,
guage became
tion of
its
extinct,
is
words.
The
it
nearer
own
time,
there will
be the
of words.
So
is
The
former
has long since ceased to be vernacular, while the latter continues to be spoken. It is true, that the language of common life among 4 N
650
book needs
to be studied even
still
by native Arabs.
Yet many
are found in
current
little
among them,
Hence
there
is
difficulty in
discovering the
meaning of
temporaneous or successive. Besides, in the dialect of the Koran and other monuments of Arabic literature, there is a great similarity to the ancient
in
facility
Thus we apply
less understood.
but
In illustrating the
it
of the Arabic,
will
be proper to apply
is
purpose
already known.
This
is
may
multitude of terms
may
thus
may be
occais
word
in-
applicable.
we must
depart from
and Although
it,
word may have gradually fallen into disuse in the one, while it remained fixed in the other. In Hebrew a term may have ceased to bear a certain sense, and another may be employed to express
the same idea
;
When
nification
Hebrew
extremely rare,
it
;
it is
context what
true import.
means though there will be some doubt of its But when it is confirmed by the Arabic, there is
as
much
Thus
the
In
18,
other places
signifies to
make
or prepare.
In
Samuel
i.
is fallen^ for
Go I
But
Hebrew
and whose signification we shall look for in vain in the language itself. In such a case parallel passages render no
Scriptures,
assistance.
The
its
context
itself
may
be of
little benefit,
or
if
we
endeavour by
meaning
to such
Etymology,
too,
may
refuse to lend
help
and the
traditional
may be
Here, then, the Arabic is dictory. ing the true meaning, or in giving value to that which the conThus in Genesis text of a particular place slightly intimates.
xxviii. 12,
ubp
signifies
a ladder.
So the Arabic
Joel
i.
*.X*.
Jonah
to
i.
5,
'ikfX*M.
17,
^2V
vi.
he
is
ivithered
up; Arabic
y/x^xc.
The
10,
It is the same as the Arabic *xXa^, which sighard, firm, or strong ; roborabo me, says Castell rightly. The verse should be translated, " Still shall my comfort remain ; yea I shall strengthen myself in grief which does
an affag Xyo>.
nifies to be
I have not refused the words of the Holy One." This is much preferable to the opinion of Saadias, Abulwali<l, Kimchi, and Rosenmiiller, who, comparing the Chaldee l^D, render, " though I be consumed with grief which does not spare," &c.
The Seventy render the word riXX6/j,^v and the Vulgate saliebam, which give the meaning metaphorically but not literally.
Many German
by
magnifying the importance of the Arabic language as an auxiIn this they liary to the interpretation of the Old Testament. seem to have been influenced by the Dutch school founded by
Schultens, which continued to send forth a race of critics qualified to
make deep researche sin the Oriental languages. The exmade by the latter of this ancient tongue, in tracing the signification of words, infected the leading scholars of Germany, such as Michaelis and Eichhorn. But Gesenius first set limits
cessive use to the spirit of excess.
The
a model for
all
future
In consequence
652
Arabic language has become a matter of less moment to the inHis Thesaurus especially is so terpreter of the Old Testament. rich in Arabic illustration prudently employed, as to render it a
less imperative
duty
life
spend a large
portion of his
Professor
Lee
also,
who
is
Arabic in a valuable Hebrew lexicon lately published. These indispensable books lessen the obHgation of the Biblical interpreter to betake himself to the Arabic language for the purpose
of becoming an accomplished Hebraist.
fore,
We
would
not, there-
who
Hebrew language as it is developed in the best grammars and lexicons, such as those of Gesenius, Ewald, Nordheimer, Stuart, and Lee, in the former department ; and Winer, Gesenius, and Lee in the latter. These laborious men, through the medium of their various works, have applied the Arabic language to the exposition of the Old Testament. The sober and discerning critic will not fail to perceive in what respects they should
the
who
is
famihar
with the
an extended application of the Oriental languages. It is impossible to open any work of this nature published in Germany, without finding numerous examples. Let the reader turn for instance to Gesenius'^s Commentary on Isaiah, Umbreit on Job, Ewald on the books of the Old Testament, or even E. F. C. Rosenmueller's Scholia, and the eye at once meets Arabic words and phrases designed to cast light on various passages. Such commentaries as these, in addition to the lexicographal and grammatical helps already specified, furnish ample materials for elucidating all the terms occurring in the Old Testament Scriptures materials elaborated and applied by learned Orientalists. Thus the necessity of learning the Arabic tongue is in a great degree removed. The time and patience required to master a language so copious and difficult, may be spared or otherwise employed,
when
We may
Germans
to prosecute their
same depart-
They relieve us of years of research and assiduous application. They bring to our door treasures faithfully gathered from depths where we fear to adventure and pour them into the
ment.
;
653
They supply
to enter.
On
the contrary,
we
them
with a degree of instinctive indolence. Let us therefore be grateful to such men ; and instead of pronouncing their researches
useless or pernicious, let us appreciate their value
their excellence.
and extract
We
There are
notwithstanding
all
done by others.
To
mind
he
feels in
pursuing his
own way,
many
par-
ticulars yet
genius of the
Hebrew language.
far into the
It
is
who
advances
preceding philologists.
to allow of
The
field is
enough
numerous
cultivators.
skill
The researches
of one
man may
and successful industry, as to But it requires no small leisure and mental determination to prosecute the Arabic language so
transcend the efforts of another.
long, as to
of independent criticism.
;
large apparatus
Hebrew
lexicographers,
it is
Arabic otherwise than as a mere literary occupation. We should be grieved to find these remarks so interpreted as to deter any from attempting this rich and noble language,
closely allied as
It is
it is
Old Testament.
worthy of cultivation by
who
desire to be fundamental
But in this country it excites no good Arabic scholar is a curiosity. One who has brought it to bear upon his knowledge of Hebrew is still rarer. The days of the Waltons and Castells are gone, leaving us only to look back on the departed giants of other times with melanambition.
choly reflections.
however able
It is proper
654
To rest solely in the results to rely on them, but not implicitly. As long as of their learning, savours of indolence or incapacity. they are suffered to command an entire subjection to their sentiments, the interpretation of the Bible will
ment.
If
we
desire to see
judge of the correctness of a sober and judicious use errors of such writers, or distinguish their faults from their excellencies, we shall either be their feeble-minded slaves, or their incompetent critics. All who aspire to reach the laudable emi-
make no real advancewe should be able to lexical statements, as well as to make If we cannot discern the of them.
it
progressing,
nence of helping forward by their own exertions the exegesis of the Bible, must at least ascend the heights which others have reached, whence they may take a comprehensive survey undis;
mayed by
elevation.
mount up
or even a higher
The term
port of a thing, because the corner-stone upholds and strengthens In this passage it denotes those who were the chief a structure. support of Egypt, i. e. its rulers and princes. That this is the
true
is
39, (p. 442, ed. Redslob, 8vo, Lipsise, 1837), ^JL^j-j J^xi
his counsellors.
Were
farther confirma-
we might
refer to
signification,
Judges
of
e.
the heads;
i.
and
the corner,
e.
the people.
The
same sense
in
The
To remove or used by the Arabians to express extreme ignominy and wretchedness. The mode of speaking was borrowed from virgins and modest matrons, to remove whose veil was reckoned
to our aid.
obscure.
rend the
veil is
655
an insult which none but the most wanton would dare to commit. 7b tear off their veil betokened the greatest disgrace they could
suffer
to such
find in
Thus we
"
Timur
\hkl\ <Ji:^5CJu
y^
J^/j,
and not a remnant left you." Here Tamerlane threatens the Sultan of Egypt with extreme misery and disgrace, informing him that every thing sacred would be violated, unless he surrendered himself and his kingdom. In Abulfaragius' history of the dynasties the same words occur, surrounded by such a
commentary
therefore,
it
is,
When,
meaning
tress.
Judah
of Judah
Judges
V. 2.
for the
when
commentators.
course.
If
Both
are of the
The
is determined, that of the other follows of verb V13 must signify to lead, for so the Arabic
^j.s is taken.
c. a.
It is explained
fiobilitate,
by Freytag.
1) adscendit
c. a.
montem,
-
6) superavit
pulchritudine aliquem,
p. et
r.
Hence
just as
the Arabic ^yi denotes the head of any thing, the head of a family or people.
According to
this
mode
way."
So the
Alexandrine codex of the Septuagint and Theodotion understand and the ablest modern critics, such as Schnurrer, Hollmann, it
;
19. ^ilT
arm
So
the
Arabic
js*ic
arm
is
has given
much
trouble to
Supposing the present reading to be genuine, which altogether probable, and then that there is an ellipsis of "'tt^SJi
is,
ellipsis
be
justified.
Here
656
aid.
An
example
two
lines of
an ancient poet, Atnabita, which have been preserved by Abulfeda in his Annales, and quoted by Rosenmiiller in his Scholia
:
I say [to
my
soul] as often
it
flutters
with
fear,
Be
still
The
Syriac language
is
substantially the
and Chaldee, although they are distinct dialects with characterIn consequence of the kindred nature which istic peculiarities.
Hebrew, it is usefully applied in explainnumber of words are the same in both while the similarity in forms, constructions, and syntactical prinBesides, the Syriac is more copious ciples, cannot be mistaken.
the Syriac bears to the
latter.
ing the
great
than the
Hebrew
scanty.
its
other,
continued to be vernacular after the and must consequently have preserved words and phrases which throw light upon the older. It is true, that the majority of the books written in Syriac are still concealed in libraries, yet
Hebrew
The one
The
his-
The books geography, has been illustrated by Syrian writers. already published in this language, though forming but a small
proportion of those actually existing in
MS.,
furnish copious
means
we
are
much
better ac-
Hence we may
knowledge of that which is better understood, upon the elucidation of a dialect possessing few literary
memorials.
In the
first
place,
it
may
be employed
belonging to a term.
off,
Thus
the
noun
^"IP, derived
can create
no difficulty where it denotes prey, meat, ovfood, as in the 104th Psalm 21st verse. This signification, however, would be totally inapplicable in Ezekiel xvii. 9, as the connexion shews. It means
057
Mark
xi.
13
Again, words that occur but seldom, and aa-ag Xiyo/j.im which cannot be known from the Hebrew alone nor from other sources,
sometimes admit of satisfactory elucidation from this language. An example of the latter is presented by I3NJ'' (Psalm cxix. 131),
if it
occurring in
xi.
Luke
xvi. 21.
Proverbs
21.
T^
" ha7id
i.
e.
from generation
to generation the
wicked
shall, not
go unpunished."
The
Syriac
phrase [^-|o
j.,.*j
Hebrews
senius.
So Schultens,
A
to
is
sufficient
between them. They differ indeed from one another as two dialects belonging to one primitive stem but when we separate from the Chaldee its dialetic peculiarities, such as the terminations and forms of words, with the pronunciation of single terms, its naked roots are the same as many in the Hebrew tongue. In the Chaldee language the
similarity existing
may
be distinguished.
The
when
among
the
Jews
language was incorporated with the Babylonian and brought back thus corrupted to their own country. Notwithstanding the
origin of this dialect,
it
mixed
is
comparatively pure.
The
Je-
rusalem dialect was gradually created long after the Jews had returned to Palestine, by the admixture of numerous Syriasms
and foreign terms, which were introduced under the oppression of the Syrian kings. The latter is much more impure than the former, and bears less resemblance to the Hebrew. In consequence of the affinity of Chaldee to Hebrew, its utility in elucidating it must be considerable. Were we as well acquainted with it as with the Arabic and Syriac, it might be expected to But reflect more light than either on the object of our study. The chief memorials our knowledge of it is partial and limited. of the Babylonian dialect are the few chapters of Daniel and Ezra written in Chaldee, which present its finest specimens. The Targums of Onkelos and Jonathan belong to the same yet as they 4 o
;
658
exhibit
some deviations from the Babylonian by reason of the very Hebrew, they do not afford the same means of obtaining an accurate knowledge of Chaldee as original memorials like those of Daniel and Ezra. By adding
the Babylonian
Talmud
the
list
of
is
Hence we
And
here
we must
follow
Arabic and Syriac. We should begin with the familiar and wellknown, advancing afterwards to the more obscure. In both Hebrew and Chaldee, a great number of terms are exactly the same,
consisting of nouns, pronouns, verbs, words denoting relationship,
it has been lost in Hebrew. Again, words that occur but seldom, and ava^ Xsyo/Mim, may be easily illustrated by a comparison with this kindred dialect, if they occur often and in such circumstances as fix their import.
Thus 7^^
Hebrew
it
siastes xii. 3.
signification of to cease,
place.
So Gen.
once and again in the which we accordingly apply to it in this 22, where ^^b^T corresponds to ^JlZlli^'\
The
Lexicons equally with the Arabic. Accordingly the remarks already made in regard to the study of Arabic are appropriate to them. They are less difficult and copious, and consume less time
in their acquisition.
explaining
it.
We
shall there-
659
CHAPTER XV.
USE OF GENERAL INFORMATION IN SCRIPTURE INTERPRETATION.
General History.
An
interpreter
history-
world.
nations.
The
people of
God
but with the general history of the were brought into contact with other
to
By others they were frequently overcome, oppressed, and harassed, God employing the heathen as instruments for accomplishing his
purposes towards his chosen.
The
it
is
The Old must be very obscure to him who is unacquainted with history. Its prophecies, whether fulfilled or not, he will fail to perceive in their true character. A large and wide survey of ancient nations, such as the Medes, Persians, Babylonians, Phenicians, Egyptians, Assyrians, Romans, &c. &c. must be highly conducive to the exposition and confirmation of the This is self-evident, and therefore we need not insist on Bible.
believer as subservient to the history of the church.
Testament
especially,
it
One
We
contained in the
can rely with the greatest confidence on the sacred history Word of God but not on uninspired accounts.
hesitation
made
of much more extensive use than has been ordinarily supposed. Heathen testimonies are often consulted when they are superfluThe Biblical history is for the most part sufficient to elucious. A broad and welldate an historic passage without foreign aid. defined line should be drawn between that which is contained in At the Scriptures themselves, and what they do not furnish.
present the latter alone
is
660
There
serves
;
two purposes which a knowledge of profane history first, to educe the sense of a passage or paragraph to
are
in
which nothing
secondly, to
or obscurity
of
liable to
some uncertainty
doubt
removed. The number of passages that canthose not be at all understood without this apparatus is small The meaning only half-understood without it are numerous.
correctness
may be dimly not fully apprehended, unless there be an acquaintThe following exance with the history of nations in general.
amples will shew the use of history. Judges v. 20. " They fought from heaven the stars in their courses fought against Sisera." Josephus states (Antiq. v. 5. 4), that a tempest of hail, wind, and rain discomfited the Canaanites.
;
Thus
God
appeared on
he sent a storm of thunder and lightning, accompanied by torrents of rain, which threw them into confusion, and contributed to their destruction.
behalf of his people
Revelation
ix.
1-11.
Here a swarm of
locusts
is
employed
and progress of Mohammedism. Verse 4. When Yezid marched to invade Syria, he was commanded by Abu-Beker, " Destroy no palm-trees ; nor burn any
to depict the rise
fields
of corn
cut
down no
fruit trees
cattle,
kill to eat."
The men
seal of
God
those
and worshipped
saints
man
Verse
pire.
They were not allowed to destroy the apostate em5. Though they made frequent attempts to take Constanti-
Verse 7. It is well known that the strength of the Saracens depends on their cavalry. The Arabs have always worn turbans, which are meant by the expression crowns of gold on their heads. They also wore
ing or plaited like that of women.
men, although (verse 8) their hair was flowTheir teeth were as the teeth of lions to denote their strength, cruelty, and rapacity. Verse 10, The stings in their tails denotes the poisonous and
their mustachios as
GENERAL HISTORY.
destructive nature of the superstition they propagated.
661
The
five
months or 150 years during which their ravages continued, may be reckoned from 602 to 752. In the latter year, Almansor Henceforward founded Bagdad, and called it the city of peace. the Saracens became a settled people, and their power declined. Verse 11. The King called Abaddon or Apollyon represents the kingdom or dynasty of Mohammed and his Caliph
successors.*
" The gates of the rivers shall be opened, and This is explained by the transthe palace shall be dissolved" Sardatook Nineveh. when Arbaces actions that took place
Nahum
ii.
6.
and despairing of success, after a mighty inundation of the river had broken in upon a part of the city, and thrown down twenty stadia of the wall in length, shut himself up in his palace, in which were collected his eunuchs, concubines, and all his trea-
Thus the gates of the river sures, and set fire to the whole. were opened, and the palace was dissolved by fire, according to the words of the prophet and thus also with an overrunning flood,
;
the Lord
made an
li.
(Nahum
i.
8.)t
Jeremiah
Chaldeans, believing that Babylon was impregnable, remained at ease, and derided the besiegers from the walls. The
Persians entered the city by the channel of the river at the same time from above and below, passed into the city through the gates leading down to the river, which had not been closed, and
pressed forward to the royal palace.
The
We
Persians burnt those houses from the roofs of which they had
fire to
is
and in the 32d, when it is affirmed, burned her dwelling-places " the reeds they have burned with fire," this is explained by Cyrus having turned the course of the river along which they went, and which was overgrown with reeds. These they burned
;"
with
fire.
of historical knowledge
all,
is
necessary for
no
Especially should
* See Faber's " Sacred Calendar of Prophecy," vol. ii. pp. 393-411, where the prophecy is admirably illustrated. t See Diodoriis, Bibliothcca, lib. ii., and Herodotus, Hist. ii.
662
GENERAL INFORMATION SUBSERVIENT TO INTERPRETATION.
when
the
Christ appeared
different sects
known.
Unless there be an
among whom
and against
whom
and paragraphs. ii, 16-19 who knows nothing of the Oriental or Magian philosophy which the Gnostics engrafted on Christianity, and he will be perplexed with phrases which bear a marked allusion to peculiar opinions entertained by Judaising Christians imbued with
such a theosophy.
also point to the
they wrote, obscurity will attach to passages Let any one attempt to expound Colossians
same philosophy as adopted by various sects. Or, let him attempt to expound the Apocalypse who has no acthe quaintance with the history and spread of Christianity the corruptions it grapersecutions to which it was exposed dually underwent, and the great Antichristian apostasy developed in the book. Such an one will soon fall into grievous mistakes, and grope his way amid ambiguity. To furnish this historical knowledge is the peculiar province of introductions, which the interpreter should have studied before attempting actual exegesis. A safe and systematic exposi-
Chronology.
Chronology
is
In study-
will
the
ple
call of
Abraham
pointment of judges
the
the time
the exodus
at
the
first
ap-
the commencement of Daniel's seventy weeks the time when our Saviour died when Paul was converted,
years' captivity
and Judah
built the
tem-
&c. &c.
respective dates,
culties
Such remarkable events should be assigned to and indelibly fixed in the mind. The
It
therefore,
ARCHEOLOGY.
with the conciliation of varying dates, when the Bible
aifords
GG3
itself
no assistance in the solution, or when the knowledge of a passage or paragraph does not depend on such an adjustment.
As
little
the subject
is
unsettled in
many
it is
of
its
details,
so
it
has
cannot be understood apart from its application. logy contained in the pages of the Bible itself is
the elucidation of the sacred Book.
The
chrono-
sufficient for
Archceology.
God
marks of the truth of those sacred records which are given for the salvation of men. With a pen of iron he has written on its frame-work a lasting memorial of events, the The greatest which the world has been privileged to witness.
countries indelible
shifting aspect of migratory hordes has not swept
away customs
and modes of life once prevalent in Arabia and Palestine. The same features and habits which characterised patriarchal times,
or the later days of our Saviour's incarnation,
still
continue in
unbroken succession. Wildness of scenery and the vagrancy of lawless tribes have not served to efface the permanent lineaments
of antiquity
in customs
;
God
has preserved
and ceremonies unvarying traces of His presence and power. In this respect the nations of the west present a remarkable contrast to Oriental countries. Here, perpetual changes are
constantly taking place from discoveries in arts, the cultivation
measure of
its
maturity.
visit their
would marvel
effects of civilisation
around would
But
descend from father to son, and are preserved as faithfully as the parting counsels of pious parents in the bosoms of their dutiful
offspring.
is not left without a continued testiwherever travellers have penetrated eastward, especially in the localities mentioned in Scripture, they have found distinct marks of its faithful portraiture and how-
Thus
the Bible
;
mony
to its truth
for
664
may have
read
its
is visibly enstamped on the unadorned simplicity of every narrative. The interpretation of the Bible has not been so much advanced by the collation of eastern antiquities as many believe. Its importance as an auxiliary to the right understanding of the Word of God has been occasionally overrated. It serves, however, to deepen our impressions of Scripture scenes by enabling us to transport ourselves more easily into mountains and valleys where the saints of God walked, and the Almighty himself deThis scended in awful majesty, or spoke in approving accents. indeed falls far short of the vivid enjoyment of such as visit in person the very spots where events of mightiest moment occurred. To them the living associations are doubly present. It is their
enviable lot to behold with their own eyes places of which they had often read, and around which so many of their holiest ideas had gathered since the sunny hours of childhood. It is theirs to traverse barren sands and rocky eminences, consecrated in the memory of believers by the wanderings of God's faithful servants to survey the resting-place where the chequered story of their earthly pilgrimage ended ; and to indulge melancholy musings amid the desolation of temples and cities once hallowed by the presence of the excellent of the earth. They look upon the plains where the patriarchs Abraham, Isaac, and Jacob tarried with their flocks their feet stand within the gates of Jerusalem, " the
; ;
;"
they
visit
But high mountains on which Saul and Jonathan fell together. as is the satisfaction of treading mountains and plains where saints
celebrated in sacred record once lived, far higher must be the
thrilling interest excited
in it he towns and villages were blessed with its lone places the gracious words that proceeded from his lips witnessed the fervent prayers of the divine suppliant and chiefly, the city of the great king was hallowed by his presence. Scripture scenes of sadness and of joy, events of solemn grandeur or of
its
But
for those
he peruses the narrative on the spot to which it refers. whose eyes have never looked upon the rugged
it is left
to
ARCHEOLOGY.
OGO
ftiint
shadow which
flits
even while suppressing an intense longing to survey for themselves such sacred localities as the Spirit of God has embalmed
in the living shrine of the heart.
The
; but the wilderness and the and towers of which the Book of God tells, have fallen beneath the ravages of time and the assaults of fierce barbarians ; but the very spots on which prophets and apostles stood, are dear to the bosom of the believer ; yea thrice precious is the local remembrance of Immanuel, God with us.
temples
Our wonder
tine
therefore
is,
that the
number
of travellers in Pales-
and the adjacent countries is not greater. If men, actuated by the mere love of gain, can cross the burning sands and endure the inhospitable clime of India shall it be said of the Christian, that he is touched by no enthusiasm of a higher cast to look upon Nazareth, and Bethlehem, and Tiberias, and Jerusalem, from which salvation has gone forth to gladden the millions of earth's
;
To
survey the most magnificent, equally with the minutest actions which the Bible pourtrays, from the same position as eyeBiblical antiquities have been made extent in the judgment of difless greater or comprehend a to Jahn divides the subject into three parts, viz. ferent writers. It is much to be dedomestic, political, and sacred antiquities.
may
witnesses or contemporaries.
separated.
The
great source
is
In
addition to this there are the works of Joseplms and Philo, the Mishna, Greek and Latin authors, ancient monuments and coins, and the journals of travellers. It would be of great importance
have the knowledge derived from the Bible itself reduced to a Let system, and presented as a purely Biblical archcBologtj for archaeology an sources other the from compiled also there be illustrating the manners, customs, and institutions of the people We are much mistaken if the only mentioned in sacred writ.
to
.
4 p
66G
GEOGEAPHY.
tangible and fixed portions of archaeology be not such as are furnished by the Bible itself. The amount of instruction derivable
from
all
other sources
it
is
small
and as
tainty,
contributes
little
word.
We
For eliciting the sense of the text, its services are faint. want an archaeology drawn from the Scriptures without the
admixture of foreign sources, that it may be seen how far the Bible interprets itself, apart from the intervention of human comAntiquarian knowledge gathered from external and positions.
human
it
cision to that
compositions imparts greater clearness, weight, and prewhich we have learned from an inspired source
confirms and expands our previous information, infixing it more but it imparts little of positive knoivledge deeply into the mind
which
is
meaning of a passage
otherwise unknown.
Geography.
necessary to distinguish between the information conveyed in the Scriptures themselves, either expressly or
Here again
it is
by
implication, and that which is furnished by other writers. Notwithstanding the numerous treatises that have been published,
much
remains
still
unexplored.
where the occurrences narrated in the Bible chiefly happened. Its boundaries at different times must be marked its cities larger and smaller its seas, rivers, mountains, and valleys, should be pictured on the mind. Spots insignificant in themselves were dear to the Hebrews, and attract the notice of the Christian by the mention of them made in the Bible. In studying localities the interpreter must always distin-
guish times.
it
Thus
and
after they
it is
had
ob-
The
early history of
and we can only form some probable conjectures respecting the localities of the various tribes by which it was occupied previous to the invasion of it by the Hebrews. But in the time of Joshua, when it was divided into twelve cantons, there is
much
its
geographical features.
When
At
the destruction, of
another phase
another
at the downfal of
Judah
GEOGRAPHY.
667
tfter the captivity the aspect is again shifted and in the time of our Saviour the land had undergone important changes. These periods bear a relation more or less extensive to the geographical
To
and whoever leaves them out of view commit mistakes in exposition. an accurate and discriminating knowledge of Palestine
;
should be added an acquaintance with all the neighbouring lands with which the people of God had any connexion. Hence Egypt,
Israelites passed
on
way
interpreter.
Greece, Italy, Asia Minor, &c. &c., with the remote Tarshish
field
of research
Isaiah xxi.
Here Babylon
It
is
called
built
sea,"
was
Before mounds the whole country around was a level plain. and dikes were made by Semiramis, the surrounding region was inundated by the Tigris and Euphrates, especially the latter. Hence the flat country resembled a sea when it was so often " The queen raised certain mounds, overflowed. Herodotus says which are indeed admirable works ; till then the whole plain was subject to violent inundations from the river;" and Abydenus (Euseb. prsep. Evang. ix.) " It is said, that the whole region at
was water, called a sea^ Psalm cxxxiii. 3. The Hebrew literally translated is, " As the dew of Hermon which descends upon the mountains of Zion." This, however, exhibits a sense which the situation of Hermon and Zion contradicts. Hermon, now called Jebel-es- Sheikh, is
first
An
ellipsis is therefore
necessary
" As the
dew
of
Hermon,
xlii. 6.
[as the
dew
that descends]
of Zion," or Jerusalem.
Psalm
" Therefore
will I
Mizar."
This should be translated " from the land of Jordan and of the Hermons," or " even of the Hermons," the two expressions sigThe plural is used because Hermon nifying the same district. consisted of several mountains, or a chahi^ as may be seen from The sources of the Jordan are in a good map of the country.
the vicinity.
668
GEOGRAPHY.
i.
Deuteronomy
unto
all
1.
Israel on
this side
Red
The
Israelites
were at
Moab
are said to be
miiller says,
"
Red
Sea." Rosen-
"Suph
ilia
tus fortasse quod in finibus regionis situs esset ; nam ^D finer e et finitionem, terminum denotat." This is nothing else than groundIt is only by a knowledge of what is called less conjecture.
solution of the difficulty can be obtained.
" the plain," or more properly the ''Arabah, that a satisfactory This immense valley
properly extends from Banias, at the foot of Jebel-esh-Sheikh It is divided into (the Hermon of Scripture), to the Red Sea.
,
two
by the Dead Sea, which is situated about the middle of it. The Israelites were at this time in the part of this 'Arabah The opposite the Red Sea, or towards the opposite end of it. 'Arabah is farther said to be between Paran or Kadesh on the west, and on the east Tophel (probably Tufileh), with Laban, Hazeroth, and Dizahab on the west.* Psalm cxxxii. 6. " Lo, we heard of it at Ephratah we found it in the fields of the wood." We see plainly from the preceding verse, that the ark of the covenant is referred to but what is meant by " the fields of the wood ?" IVI is a proper noun, and
parts
:
is
is
The The
compound
therefore,
true rendering
is
" we found it in the plains of Jahar." Ephratah is merely the same as Ephraim. The ark seems to have been in this tribe for
a long time at Shiloh.
From
the promise of
God
fulfilled.
Land
accurately described in
marking the situation of the places which form the boundary line, as also by an examination of 1 Kings iv. 21-24, it will be seen, that in the time of Solomon, the covenant was fully realised.
* Sec Robinson's Eiblieal Kcscarchcs in Palestine, vol.
ii.
Numbers
xxxiv., and
p. GOO.
NATURAL
UI8T011Y.
strive to
and
;
him seek
to
book of the Acts of the Apostles, and he will be convinced, that an extensive knowledge of geography is necessary to prevent confusion, and to exhibit the various localities in their right connexion and relative position. The expositor who thinks that the Bible alone will be a sufficient guide in geographical information is certainly mistaken ; for though it contain within itself a large amount of instruction, it does not furnish every thing requisite for a clear understanding of
many
portions.
Natural History.
Some knowledge
is
neces-
book of Job of behemoth and leviatha7i, i. e. the hippopotamus and crocodile, can only be feebly apprehended by those who do not know the strength, structure, habits, and fearlessness of these monsters. When it is said of the former (Job xl. 19), " His Creator hath bestowed on him his sword," the strong teeth of the animal are meant and in the 23d
;
verse
it is
because he
amphibious.
swells
he
flees
not
He
is
In chapter
surface
probably destined to influence exegesis in a still more beneficial manner. Thus in the case of the animals collected in the ark, it has taught us to reject the supposition of the older writers that it was capacious enough to contain pairs and septuples of all the
animals existing on the earth.
to
The number
of distinct species
which mammalia, reptiles, insects, and animalcules can be reduced by the most rigid system of condensation, renders it utterly
impossible for us to conceive, that
of the globe, were shut
restricting the
all
up
in the ark.
Hence
the necessity of
670
GEOLOGY.
parents abode,
The
is
much remains
obscure.
many
instances
is
we
are
denoted by a
Hebrew
term.
Thus
is
to the ostrich's
The
its
great
want of aff*ection in deserting her offspring. work of Bochart is still the best for explaining the
;
animals of Scripture
publication.
and very
little
it
since
With regard
to plants,
the Hierobotanicon of
which Forskal's Flora should be joined, is the chief store-house. Serpents and insects are best explained by SheuchFor minerals and precious stones, Lemnius and Braunius zer. Dr. Harris's Natural History of the Bible are most valuable. is a compendious dictionary extracted from these and many other works. But however excellent its design and valuable its execution, it would need to be rewritten. The fanciful, erroneous, and conflicting conjectures with which it abounds, drawn from a great
Celsius, with
the reader.
A
in
his extracts from comand more judgment should selecting the truly valuable and useful.
great
number of
;
Geology.
Instead of attempting to shew the harmony subsisting between
this science
far
and the inspired records (a task which has fallen into abler hands, and which does not belong to our present pur-
pose),
we can only
it
has exerted
on the interpretation of Scripture. It has taught us to disconnect the 2d verse of the first chapter of Genesis from the first, and to suppose a long interval of time between them " And afterwards the earth was without form," &c. Thus the first verse
:
is
tive
an
CJEOLOGY,
scription,
071
to
remind
us,
by the
creative fiat of
The
especially the
human
race,
and its various inhabitants, whose moral history it was his chief
purpose to delineate.
Most
stars were created on the fourth day. The common English translation favours this idea " And God said, Let there be lights in the firmament of the heaven to divide the day from
moon, and
lie
in the original
;
words.
They
an account
of their office and destination is given. They were then appoi?ited to be luminaries. The verb which is employed in the fourteenth
verse
Ty'n^
is
not
l>i*121,
to create, or
In the same
way
it
of the third verse, " let there be light, and there was light," implies,
first
whereas
that
is
meant
is,
sent earth.
Again,
it
commandment
in a
manner somewhat
This
different
is
required by uniformity
and consistency,
We
" the heavens and the earth" commonly means, the universe of dependent being, but it is not always employed in this comprehensive sense. When it is stated, " for in six days the Lord made
heaven and earth, the
sea,
and
all
that in
its
them
is," &c.,
the
firmament or atmos" The whole creation," as we say in popular language phere." all that the Hebrews had any conception of was arranged
and adapted
tent,
to the use of
man
in six days.
If
we
recollect that
its full
ex-
but that their notions of creation were limited to the earth and its near appendages, there will be no difficulty in accedingto the interpretation which limits the meaning of " the heavens
and the earth" as mentioned in the fourth commandment. In short, the whole account of the Mosaic cosmogony has received important illustration from this interesting science. What though geology has dissipated certain interpretations of particular passages long current in the theological world? If they emanated
672
MEDICINE.
from superficial reading, and were handed down from race to race without examination, it was high time that they should be abandoned. It amounts to the same thing, whether the true, legiti-
prior to the
facts
and conIt
tions have
been
prior, if
we have
When
been investigated in the same way, and on the same principles as the sense of other portions of Scripture, it matters little whether such a process have been previous or otherwise, to our scientific When therefore it is said, that geologists have beresearches.
that they ought first to have learned gun at the wrong end what Moses means the assertion is of no weight, unless it can be shewn that the Mosaic narrative has been forcibly accommodated to the previous inferences of geology. Such aver;
ments usually imply, that established and correct interpretations of Scripture are set aside by a slight movement of the magic wand of science ; and their real tendency is to prejudice the hearer or reader against the broad evidence presented by the works of nature. It is fair and proper that revelation should not bend to the changing aspect of geology, or permit its authority to be lessened by modern discoveries ; but it is wrong to speak of the Bible under the aspect of a certain interpretation, as though that interpretation were infallible ; and then to charge geology with infidelity, because its conclusions disagree with such an interpretation.
The
proper
mode
of procedure for
all
who
accuse
certain
their
afifix
is,
to convince
them of
something will have been accomplished. Until it be done, nothing is gained. Those who are denounced as unbelievers admit the truth of the words as well as their denouncers ; but they will not admit the interpretation assigned to them.
this is eifected,
When
3Iedicine.
This science has also contributed to the elucidation of the Bible. We shall only allude to one example of its utility in the present department. Isaiah xxvi. 18. " We have been with child, we have been in pain, ?re have as it were brought forth wind" &c. Here there is allusion to a disease called Physometra, or
MEDICINE.
673
:
" Tympanitis of which Dr. Gooch says the uterus has been described under two forms ; in the one, the air is formed in the cavity of the uterus, is retained for several months, distends it to a considerable magnitude, and is then exTympanitis
uteri, of
pelled
known
name
;
Air
is
formed in
this
organ
but,
it is
ex-
many
times a-day." *
The
" Dans quelque cas, sans le concours d' first of these forms. aucune des causes dont il vient d'etre question, il se fait peu a peu dans I'uterus une accummulation de gaz qui en augmente le volume au meme degre et quelquefois suivant le meme progression que le ferait le produit de la conception (graviditas imaginaria.) Delamotte en a rapporte un exemple ; tout le mond supposait une grossesse veritable ; mais, quand la femme fut parvenue a son terme, un emission abondante de gaz par la valve fit disparaitre tons les phenomenes de cette fausse grossesse."! The meaning, therefore, of the prophet is, that notwithstanding the painful attempts and apparently well-founded hopes of the Jews in Babylon regarding their political prosperity, nothing real resulted their expectations were entirely disappointed. The disease upon which the figure is founded seems to have been more
common
We
it should be carefully brought to confirm and illustrate the divine record. Every department of nature is laid under tribute by the sacred writers.
Their language is borrowed from the diversified kingdom around which is made to contribute the finest imagery and richest metaphors. It is therefore incumbent on the interpreter to know the sources from which poetry has borrowed its beautiful and sublime costume the objects of the eastern world so interesting
us,
much
illustra-
meaning.
Especially
is it
where we
useful
shall
diftering
;
from
Account of some of the most important Diseases peculiar to Women by K. Gooch, M. D., pp. 241, 2. See also " A Practical Treatise on the Diseases of the Uterus and its Appendages translated' from the French of M"" Veuve Boivin, &c. &c., by G. O. Heming, F. L. S." 8vo, London 1834, p. 134. + Dictionnaire de Medecine tome dix-septieme. A Parig. 8vo, 1827.
; ;
An
4q
674
IMPORTANCE OF SCIENTIFIC TCNOWLKDGE.
those to which
we
are accustomed.
Then
shall
we
seem harsh or uncouth the perfect adaptation of the language employed to depict the moral truths and religious doctrines which the Bible impressively inculcates. If the sacred poets have ransacked the wide domain of nature, and thence fetched their selectest descriptions, it is plainly the dictate of sound reason to study the objects to which
they allude.*
It is indisputable also, that there can be no contradiction between the words and the works of God both are alike true, because both proceed from the great unerring cause of all. Though to
:
us they
may
we know
It
that they
be owing knowledge, or to some defect in our inferences, that we are unable to perceive the complete agreement of the one with the other ; or we may not have attained to an accurate
in all their features.
may
In such circumstances,
it
becomes a duty
amine the word and works of God in the spirit of profound reverence for the former, and of a fair, comprehensive observation of facts ; proceeding with that caution which should always characterise the devout and philosophical inquirer. Let science pursue her noble path in exploring the wonderful works of God, uninfluenced by external prejudices let theology at the same time interpret the will of God unbiassed by previous theories ; and we doubt not that, in able and competent hands, their results will not be incompatible. They will shed mutual light upon each other, and prove both their common origin and mutual adaptation. We advocate, not only the harmony between science and
by the former
in under-
standing the
all science.
latter.
To
attain a comprehensive
it is
and fundamental
must not be
The
perfections of
Deity and his gracious dealings towards man form the great theme of inspiration. But in elevating and enlarging our view of the glory of Jehovah and his condescension to us, there are incidental remarks subordinate descriptions drawn from his wondrous operations, which the investigations of philosophic
vi.
NATURAL OBJECTS POPULARLY DESCRIBED.
minds unfold with a beauty and majesty unknown
inquirer.
to the
675
narrow
natural objects,
it
is
necessary to ob-
racy. They are popularly treated. Divine revelation was not intended for the philosopher alone, but for the simple and the
God has wisely condescended to adapt the vehicle of communication to the state of natural knowledge possessed by the people whom he addressed. According to the age in which his messages were delivered, so is the character of expression employed in reference to scientific objects. They are clothed in that popular garb which alone was intelligible, and adapted to convey truth with the most impressive effect. Hence the language of the Bible must be viewed in the light of that acquaintance with nature's works which prevailed in former times. It is of high importance to carry this principle along with us in examining certain sections of the divine word. To search in them for a system of natural philosophy conformed to the present state of that science, is absurd. To look in them for the germs of
illiterate.
On
language
is
so constructed as to
of the world.
to speak
"
It is the
manner
and
borrowed from the bodily and mental constitution of man, and from those opinions, concernning the works of God in the natural world, which were genehis operations, in language
whom
the blessing
of revelation
that
it
fact is cannot be denied and will any dare to with it ? Is it not sufficient to satisfy any rational man, has pleased Him who cannot err to make use of this me:
thod ?
let it
is
We
have no right
to
satisfaction.
But
not be forgotten, what has already been stated, that, not only this style that which alone would have been intelligible in the
;
but
it is still
An
observation
now
arises to
cannot but think, force itself with irresistible conviction upon any impartial mind. If it was not unworthy of the Adorable Majesty
of
God
to permit
Himself
to be described in terms
infinitely
676
beneath him, and which require our watchfulness and pious care, lest we take up with conceptions far remote from the spirituality of the Divine Nature, and the purity of Christian worship; much
MORE may
it
word, that its racter of thought and expression, such as comported with the * knowledge of the age in which they were delivered^
must commend itself to the reflectto him who knows ought of the splendid advancement of modern science, and of the phraseology employed by the inspired writers in reference to the works
The
principle in question
of
God
It
is
a gracious condescension of
weakness of his rational creatures an accommodation to their infantine knowledge, without which certain portions of Scripture should neither have conveyed iuformation, nor awakened emotions of admiring gratitude. Let it be remembered, that such an accommodation to imperThe fect conceptions and ideas does not inculcate positive error. diction is idiomatic ; and when converted into unfigurative, it de-
Heaven
to the
manner the
this
truths
it
was meant
to set forth.
Agreeably to
mode
when
rain de-
In like manner
we
dations
its
and corner-stone of
quake.
civ. 3,
have laid the beams of his chambers in the waters, language borrowed from and adapted to the primitive ideas entertained of his habitation and creative agency. So also Prov. iii. 20, " The clouds drop down the dew," although it is
said to
The God is
In Psalm
now known,
* "
mation of dew.
On
the Relation between the Holy Scriptures and some parts of Geological
The
manner, deducing
of the atmosphere
it
discrimination,
and phi-
losophic ability.
human
nomena
We must content ourselves with Dr. Smith. The principle in question is clearly noticed by Dr. Lee (Commentary on Job, p. 497), in the following passage: " It is no objection that the Divine Being here makes use of language, perhaps not
referring the reader to the
work
and philosopliically true, as to the influences of these stars (Orion, Pleiades, is enough for Him to have uttered sentiments tlien generally considered as true, and this in terms by which their force and bearing could be clearly undepsstood and ajipreciated. Of this sort, language used by men, and to be used in addressing them, must necessarily be."
strictly
;
&c.)
it
(677
CHAPTER
XVI.
The
ReThose who wish to see the progress of the science, to trace its history, and to mark its expansion, will probably be desirous to know the successive works in which These we shall endeavour to enumerate without it is developed.
following
is
list
defects.
Many
of them
Most
are
now
of enlightened attention.
priately divided into
Our
historical survey
two periods
the
may
be approthe
first
1761,
time.
when
by Roman
Catholics.
list
systematic
No Jewish writer has published a copious and work on the interpretation of the Old Testament. But several hermeneutical principles are handed down among the learned Rabbins by tradition and commonly adopted, which we
tian authors.
shall briefly notice.
I.
The Hermeneutical
These
are 20 in
tors.
1
The
varieties
;
principles of the older Talmudic docnumber, relating to, of explanation which arise from a difference in in what case the textual reading should be re-
when
3.
The arrangement
for
example, in the Pentateuch, a chronological order is not always followed ; single words and letters sometimes do not stand in their
proper places, &c.
4.
The
follows, &c.
678
5.
BIBLIOGRAPHICAL ACCOUNT
The explanation of what precedes and follows, &c. Rabbi Josua the Levite has collected these rules in his Introduction to the Talmud, called Helicoth Olam (eternal journeys), fourth section, first chapter, which was translated into Latin by Constantin L'Empereur Ab Oppyck, Leyden, 1634, 4to. II. The 32 hermeneutical principles of Rabbi Jose of Galilee which relate to,
1.
The
2.
3.
4.
Unusual laws of syntax. Ellipses and pleonasms. The arrangement and sequence of
sections, sentences,
and
words.
5. Comparisons, allegories,
6. 7.
and enigmas. Apparent contradictions, and the method of removing them. Explanations derived from a comparison of other passages.
principles are found in the
8. Cabbalistic interpretations.
These
III.
of Helicoth Olam.
Rabbi Ismael's 13 hermeneutical positions applicable to These principles are so highly valued among the learned Jews, that they are called the fundamental pillar of the interpretation of the law. They are given in Helicoth Olam, 4th section, 2d chapter, and were translated into Latin by Philip of Aquinum, Paris, 1620, 4to 2d Edition, Paris, 1629, 8vo. In the work of Moses Maimonides entitled Moreh Nebocim, " Instructor of the Perplexed," there are several portions reevery writer.
;
Old Testament. " The argument and scope of the book*" (says the younger Buxtorf in the preface to his Latin translation) " render it a guide
sort of
and
key
when taken
appear
something foreign to the purpose, heterodox, paradoxical, absurd, or to have little or no use. Hence the name given to the book, ' The Teacher of the Perplexed,' because it was written for the assistance of those who are perplexed about those words, phrases, and things, so as to be in doubt whether they should be
taken in their
literal sense, or figuratively
and metaphorically."
he gives seven reasons
in Scripture.
Two
down
his object
and plan.
In the
why contradictions are sometimes supposed to exist The work itself is divided into three parts or books.
Part of the
OF HERMENEUTICAL WORKS.
third book, containing the reasons of the laws of
G79
Moses, has been
by Dr. Townley. It was originally written in Arabic, and translated into Hebrew with the author's approbation by R. Samuel Aben Tybbon.
translated into English
\Santes Pagninus.
Isagoge ad sacras
literas.
Isagoge ad
fol.
Lugduni, 1536,
It
This work recommends a kind of mystico-allegorical interpretation. contains a key (clavis) in which the principal words of Scripture are
\Sixtus Senensis.
instance
by
itself,
but afterwards
ecclesiae
ex prsecipuis
Venetiis,
15G6,
fol.,
The
treatise in question
The
The
quia
cum ex
He
modes of
no rules for ascertaining the sense of the text, because they are found, he says, in many other works. The work beinterpretation, but g'ives
is
now
comparatively worth-
\ Joseph Acosta.
1590, 4to.
This treatise
is
De
libri
Commentary on the
fol.,
Paris, 1719,
Sixtus,
possesses
little
The
first
who endeavoured
on a
authore
Matthia Flacio,
Pars prima ;
in
qua singulaheresj',
His Bibliotheca Sancta, or Introduction to the chief foundation of his reputation," Dr. Murdock, Notes
to Mosheim, vol.
iii.
New
York, 1841.
680
BIBLIOGKAPHICAL ACCOUNT.
S. Scripturse usus ac ratio Alphaet
Opus,
labore
ac studio, multisque
vigiliis,
maximam quoque S. Theologise studiosis commoditatem, quicunque candide ac dextre uti eodem voluerint, allaturum ut simile, in hoc quidem argumenti genere, nullum usquam esse editum, re
:
Accessit
Locorum
Rerum
etc.
trigeminus Index.
mone sacrarum
cessit
Matthia Flacio,
et
quoque rerum
lium Index.
The
first
principal
part, which is the larger, contains an explanation of the words and phrases occurring in the Bible, according to the
The second
part,
which
is
is
divided
De
et
Patrum de
3.
Aliquot theologici
etiam ex
7.
utiles.
extraordinary one, whether we consider the time at which it appeared, the copiousness of its materials, the acuteness of mind which it manifests, the learning it contains, or the amazing industry of the author amid the violent restlessness of his turbulent
spirit.
Succeeding
wi'iters
its
pages
yet
its
merits
are such as to
recommend a thorough
1719,
is
The
and
1674,
at
Lepzig in 1695,
the best.
Johannes Gerhard.
interpretatione,
thor's
1663, 4to.*
This
a
work
of
no importance.
Coburg and Jena,
died 1637. His Loci His Confessio Catholica confutes the Catholic theology, by the fathers, councils, and schoolmen." Dr. Murdock, translator of Mosheim's Ecclesiastical History, vol. iii. p. 367 (n.) 17.
Communes
still in
repute.
OF HERMENETTTir'AI, WORKS.
t
681
Basil Ponce
cle
heon,
Salman-
tion of
Wolfgang Franzius.
duabus constans regulis essentialibus et perspicuis illis, quae B. Luthero ad felicissimam Papains Romani destructionem in versione Bibliorum Germanica et in Scripturarum, preeter morem antea sub papatu consuetum explicatione, unice usitatse et familiares
fuere, et
clii.
exemplis selectis et
difficilioribus elucidatus.
alii
Simul
omnes omnimodo
in 1708.
incisos videbunt.
The
was published
The two
are, 1st,
rules
insists as
its
A knowledge
original languages
2d,
An ac-
is
controversial.
The dogma
Franz
affirms,
based.
The hermeneutical
apparatus
little utility.
Veteris et
Salomon Glassius. Philologise sacrse, qua totius sacrosancta? Novi Testamenti Scripturse tum stylus et Hteratura, turn
iv.
quorum i. ii. Generalia de Scripturse sacrae stylo et sensu, iii. Grammatica Sacra, v. Rhetorica Sacra comprehensa. Jense,
1623, 4to.
The most
is
correct edition
is
Hamburg
in 1653, 4to.
The
fullest
which has Buddeus' preface, Leipzig, 1713 and 1725, containing the author's Logica Sacra. The work, though divided into 5 books, consists in reality of 4 parts, The first book viz. Philology, Grammar, Sacred Rhetoric, and Logic.
contains four treatises (tractatus).
1.
De
V. Test. Codicis.
3.
2.
De
N. Test.
Codicis.
De
(Concerning the
De
(Under
this
that of the
New
Testament
and particularly.)
4 R
682
The
BIBLIOGRAPHICAL ACCOUNT
second J)Ook contains a system of Hermeneutics properly so called:
The
first
part of this
The second
which are to be observed in the explanation of words, such as attention to the context, the analogy of faith, translations and other helps. This part, which in a hermeneutical view should be the most important
rules
some
and elaborate, is brief and not altogether satisfactory. The third, fourth, and fifth books, which are occupied with grammar and rhetoric, are by far
the best.
The work
in this place.
it,
of Glass
It
is
too well
all
known
to be
surpassed
and obtained
and France.
is
uncommon approbation in Germany, Holland, To the theologian and critic it is still useful.
who
in-
We
kept so
abounds.
much in the background by the grammatical details with which The new edition of it by Dathe and Bauer will be afterAll students should read the original work along with
wards noticed.
The former
is
latter.
although
antiquity be considerable.
Dan. Chamier.
fol.
Genevse, 1626, 4
torn,
The
first
contains
is
its
constituent parts
Here he explains
its
condition
and
its
use.
interpretation of Scripture.
The
Andrew
.1627, 4to.*
Rivet.
turam S. Veteris
Novi Testamenti.
Lugduni Batavorum,
Ten
XIV. De Sacrarum Scripturarum interpretatione exegetica, et earundem sensu literali. XV. De sensu Scripturae quern mysticum vocant. XVI. De accommodatitio, quern vocant, This is an admirable chapter.
-.
* His Opera Theologica were published at Rotterdam A. D. 1G51-C0, lumes folio. His Isagoge was included in the second part.
in three
vo-
OF HERMENEUTICAL WORKS.
Scripturse sensu.
683
usu con-
sequentiarum.
in Sacra Scriptura, et
esse
judex supremus,
preraum controversiarum,
XXII. De
XXIII. Exallatse,
et
quomodo loquendum.
difficultatis
Scripturarum a Pontiliciis
et
The
He
The book
by which
is able,
it
excellent,
and use-
far superior to
many
treatises
was succeeded.
John Conr. Dannhauer. Hermeneutica sacra, sive methodus exponendarum sacvarum literarum. Argentorati, 1654, 8vo.
This
niatoris.
is
et malitiosi
calumparts,
The
two
The
larger
Aug.
Pfeiffer.
Hermeneutica
Dresdse, 1684,
12mo. The same treatise was afterwards enlarged and published under the title of Thesaurus Hermeneuticus sive de legitima Scripturse Sacrse interpretatione tractatio luculenta, pridem editam Hermeneuticam Sacram, quae et integra hie repetitur, notis,
;
cum
prsefatione
Lipsise et
This work
is
vations, theological
and
philological.
The
following
is
the judgment of
(in his
p.
Erlauterung
37)?
Most
684
BIBLIOGRAPHICAL ACCOUNT
Sacra, which was succeeded by his Thesaurus Hermeneuticus, a name implying that he had enlarged his materials, which S. B. Carpzov published after his death in
1
It
has a splendid
is
title
but
it is
deficient in
many necessary matters, e^. gr. there while many unnecessary and superfluous
treatises contain
only one
things are
valuable prinsufficient
began to be
all
felt
to satisfy to
fulfil.
The
was overvalued
life
a dry grammatical
polemics was encouraged and vague positions were commended, while all the while, a want of religious sympathy with the holy writers manifested itself somewhat painfully
interpretation, without depth or spiritual
to enlightened faith.
who endeavoured
lished
Manuductio ad
is
lectionem Sacrse Scripturse, Halse, 8vo, 1693 ;* and afterwards his Prselectiones Hermeneuticse, Halse, 1717, 8vo.
freshing,
In them there
a spirit re-
warm, and
They are pervaded by a stream of pious feeling which comes home to the bosom of the believer, and causes him to take
preceding treatises.
a lively interest in hermeneutical writings.
rality,
Heavenly
truth,
pure mo-
life,
was gained
of feeling
in a practical direction
deficiency of scientific
;
We fear, however, that what was almost counterbalanced by the development. Exegesis became too much a matter
The
Prcelectiones are not, however, without
first
a merit
all
publication,
Fharmonique.
This work
is
12mo.
The
first
expounds his method of handling Scripture. After some preliminary matters, he states, that there are three syntaxes, and endeavours to shew that, by their aid, the greatest difficulties may be solved. The proper and regular syntax teaches not to put a figurative and
translated into English by Mr. William Jaqiies, with the title, Guide to the Heading and Study of the Holy Scriptures," London 1813, 8vo. The translator prefixed a life of the author, and sulyoined an appendix of notes. The laller, being taken from inferior sources of information, are now of little use.
* This has been
OP HERMENEUTICAL WORKS.
metaphorical sense into passages which should be understood
685
literally.
This
is
the
first
The second
The
third,
which he
calls the
passages of the
Old and
New
applies his
harmonizing, gives rules reconciling Testaments apparently contradictory. principles to several passages in the Psalms
commonly misunderstood.
It exhibits
The work
sense.
is
va-
good
meme.
Sacree, ou Catalogue des pour acquerir I'intelligence de I'ecriture, prefixed, by way of introduction, to his Dictionary of the Bible, first published at Paris in 1722, two volumes folio,
^Augustin Calmet.
Bibliotheque
lire,
and afterwards
in a
new
edition at
4to.
In the preface of this work there are seven hermeneutical rules given
is,
The first by the learned author which are neither new nor sufficient. " that with regard to doctrines the sense of a passage held by the church must be ever retained. The analogy of faith, tradition, the explanations of the fathers as long as they are unanimous, as well as those which have been given by other orthodox and celebrated doctors, must
Christophor Wollius.
Augustino Calmeto civitati Christianse commendatarum, cum Commentatione de genuina locutionum sacrarum comparativarum
ac superlativarum explanatione. Lipsise, 1733, 8vo.
This
cially
a refutation of the
The
objectionable things.
Vol.
cofurti,
Em.
1715, 8vo.
year 1715, According to the " Unschuldige Nachrichten" of the title-page. According to the same the on Bostoch be should Frankfort >ithout the author's knowjournal, p. 545, the work was published In consequence of errors. numerous contains ledge or approbation, and prepare his Herto afterward, years few a compelled, this, Loescher was the following title: meneutics for the press, which he published under
686
mi3LI0GRAlHICAL ACCOUNT
The
p.
count of
916.
"In
how
compendium
shewing
passages, should be
The
qualifications
and mistakes of interpreters are set forth along with the faults of Rabbinical, Papal, and Cocceian interpretations. The question also is discussed whether and
how
et
piety
is
The
vindicated (p.
it
28
seq.),
and
especially,
many
at
find in
are removed.
We
Holy Scripture
it is shewn how the Bible must be treated as the Word of God. At page 160, we read concerning the fulness of meaning belonging to it. At page 175 et seq., the object, division, peculiarities, and commentaries explanatory of every book in
85 et seq. and such parts of sacred philology 101 et seq. At the 138th and following pages,
At
205
et seq.) are
added coun-
how
is
The work
not of
much
utility.
Instltutiones
Hermeneuticse Sacrse,
illustrata?
exemplis biblicis
cum
The
8th
This work deserves a much more extended notice than our space
lows.
It contains four
books
1.
al-
I.
De fundamentis Hermeneuticse
sacrae,
dispositione,
ejusque adits
fectionibus prsecipuis,
origin, integrity,
divine
and
qualities of style.
De
sensu textus
sacri.
Here
Rambach mentions
logical,
and the
spiritual or mystical.
is
denomi-
nated
De
lowing particulars:
consideratio.
3.
1.
Analogia
fidei.
2.
Exegetica circumstantiarum
5. Collatio
Indagatio affectum.
4. Investigatio scopi.
6.
cum
8.
antecedentibus et consequentibus.
7. Consideratio
Emphases.
9.
Parallehsmus.
OF HEBMENEUTICAL WORKS.
meneuticae sacrae exteniis et
litterariis,
criticis.
687
:
1.
De De
adminiciiHs grammaticis et
athniniculis logicis.
4.
De
athniniculis rhetoricis.
3.
De
logiae,
philosophiue
5.
De adminiculis historicis, chronologicis, geographicis, ge7. De adminealogicis. G. De adminiculis scriptorum Rabbinicorum. 8. De adminiculis versionum sacrarum. niculis profanorum autorum. IV. The fourth book, De sensus 9. De adminiculis Commentariorum. 1 De sensus invent! invent! legitima tractatione, has three chapters cum aliis communicatione. 2. De sensus demonstratione. 3. De sensus
prudentiae.
:
The excellence
of this
fail
the spirit of pietism which the school of Spener and Francke had created, with a scientific comprehensive tendency, and constitutes an era in the his-
In the nature and richness of its materials, the perspicuous method in which they are presented, and the judicious use of ancient as well as modern literature, it leaves preceding works far betory of Hermeneutics.
The author possessed those qualities of mind and heart which rendered him competent for the task; and he executed it with an ability In consequence of that could hardly have been expected at the time.
hind.
his
it was received, it became a text-book in and was frequently republished. After Rambach's death, own lectures upon it were published by one of his pupils from his
title
Hermeneuticse
The
following
work
Hermeneutica sacra per Tabulas, seu Tabulae synoptiese in Institutiones Hermeneuticse sacrse earumque Illustrationem s. Erlauterung b. D. Job. Jac. Rambachii. HavAndreas Eeiersen.
nise
regulis et ob-
largissimisque exemplis
This work consists of two parts, a general and special Hermeneutics. The former treats of the subject, object, end, origin, and means of exe-
688
getical theology.
EIBLIOrrRAPHICAL ACCOUNT
chapters.
latter pi'esents
is
what meagre
in its principles
and
details.
John Alphons. Turretin. De Sacrse Scripturse interpretandse methodo Tractatus bipartitus, in quo falsse multorum interpretum
hypotheses refelluntur, veraque interpretandse
sacrse
scripturse
methodus
Thuriorum (Dort), 1728, 8vo. This book consists of two parts. The first is occupied with opposing false principles of interpretation the second with laying down true. In the first part, the Roman Catholic position, that ecclesiastical tradition,
adstruitur.
Trajecti
the decrees of councils, the opinions of fathers and popes are a genuine
source of interpretation,
light"
is
is
combated
words of Scripture
have a manifold sense, and the assertion of Gussetius, that in ascertaining the significations of
are refuted.
interpreting.
Hebrew words cognate dialects are unnecessary, The second part contains general and particular rules for The author then treats of the interpi-etation of the Biblical
Copious
did
rules.
Turretin had
mind
free
sect or party.
Hence he
many of
his contemporaries
The
treatise is accordingly
valuable.
It
New.
It
of
From
these
declared
was not
style,
the
it
useful.
It
was republished by
W.
title
Joh. Aljih.Turretini de sacrse Scripturse interpretatione, TracAbrah. Teller. Francof. ad Viadr. 1776, 8vo.
The
style,
editor, in this
improved
improved the
se-
among
Protestants.
The second
i.
* Soe the
OP HERMENEUTICAL WORKS.
689
whether freedom of interpretation should be Umited or defined by the ana' logy offaith. The third excursus discusses the use of common sense in
Bibhcal interpretation.
The
fourth
is
proper and paraboHcal sense, especially in the Old Testament. Here the author refers to the book of Job as allegorical, to several of the Psalms and of the prophetic poems as bearing the same character. He then comes
to inquire if there be not also in Moses, a historical writer, entire chapters
which are
allegorical ?
he asks
how
it is
to be
known when
Here there
are
2.
The
The
The
iisus loquendi,
4.
The
entire
These four points are illustrated by two examples, the 45th Psalm, and the first two chapters of Genesis. The former he asserts to be a poem celebrating Solomon's marriage, and not a prophecy
of Christ
;
four reasons
world and of
man
mythically
(^/m^v^ixS/g)
the
is
Hebrews
3.
therefore probably
2.
The mode
of writing
manifestly poetic,
the
first
figu-
The
introduced speaking.
While the
cold, rational
detrimental in others.
some respects useful, they are Neology appear in them a flat, system, which explains away the vital truths of the Bible.
additions of Teller are in
The germs
of
neuticse,
John Leonhard Reckenberger. Tractatus de studio S. Hermein quo de ejus natura et indole, absoluta in omnibus
corum
naturalis, Jenae,
1736, 8vo,
is
chiefly based
on Rambach.
Sigismund James Baumgarten. Unterricht von Auslegung der heiligen Schrift, fiir seine Zuhoerer ausgefertiget. Halle, 1742,
Svo.
This work contains ten sections
:
1.
Of
3.
2.
Of historical circumstances. 5. Of scope. 6. Of the 4. Of the connexion and analysis of passages. explanation of such truths as are contained in Scripture. 7. Of emphasis. 8. Of the inferences and practical applications of passages. 9. Of the chief hermeneutical methods of conveying the meaning. 1 0. Of hermeOf
the signification of words and phrases.
neutical exercises.
It
finally published in
an enlarged form
by Joachim Christoph.
Bertram with
the
title,
4s
690
BIBLIOGRAPHICAL ACCOUNT
Ausfuehrlicher Vortrag
The
may be
seen
from the following notice in the Allgemeine deutsche Biblioth. Band, " Baumgarten's short sketch appears to be more inteUigible. xvii. p. 46 It lies here concealed as it were beneath a number of explanations which
:
are sometimes good, sometimes erroneous, but such as are in every in-
stance necessary only for beginners not for the learned public.
We
look
here in vain even for the good selection and copiousness of biblical ex-
Yet several observations meet amples given by Baumgarten himself. our eye which we did not suppose to be agreeable to Baumgarten's hermeneutical system, but which seem to be added by a more correct know
ledge."
it
Baumgarten's work
every where exhibits.
place
it
is
The
its
materials
immeasurably above
that of
It is
Rambach.
It manifests a great
advance upon
clear
its
predecessors.
pervaded by a free
spirit of investigation,
In some respects
it
The
upon
it
was
salu-
tary on the whole, though the divisions and subdivisions to which that
The
writer evinces
and an exquisite power of analysis. In short, it should always be read, studied, and digested by the fundamental interpreter as one of the best Hermeneutical productions that ever issued
much
logical ability
Daniel Wyttenbach.
scientiis fieri debet,
modo
in
Part
I.
:
The
Prolegomena.
et quotuplex.
Cap.
ac utriusque scopo
De Hermeneutica in genere, et sacra in specie, generatim. Cap. II. De sensu Scripturse quid sit,
I.
Pars
Sect. 1.
De
tum jjvimario,
cum emphasibua
ac aifectibus ostendendis
Cap. (a) De vocum signiiicatu et locutionum sensu extra contextum eruendo. Cap. (/3) De emphatico vocum significatu locutionumque sensu eruendo. Cap. (y) De afi'ectivertenda, et materiis dividendis.
hus,
ulii
Cap.
(6)
De
verbis
OF HERMENEUTICAL WORKS.
in serie in alia lingua reddendis, eeu de textu originali
691
bene vertendo.
Cap.
(i)
De
Sect. II.
De
K.
De
Cap. (y) De circumstantiis exegeticis tanquam tertio medio ad scopum Hermeneutices primarium et secundarium perveniendi. Cap. (5) De parallelismo Scripturae, tam quoad loca in genere (ratione verborum et rerum), quam quoad loca classica, seu Subsect. '2,fidei analogia, tanquam medio ad scopum Hermeneuticae. De mediis seu adminiculis ad Hermeneutices scopum perveniendi, quae
extra scripturam, seu externis.
quae verbales dici possunt
:
Cap. (a)
De
adminiculis disciplinarum,
rhetorices,
poetices.
grammatices,
critices,
Cap.
(jS)
De
tum
:
tum
disciplinae historicae
praebent,
Cap. (7)
De
adminiculis
scientiarum
et superiorum,
In the preface to this work, the author surveys and criticises the hermeneutical introductions that had appeared, pointing out their defects, and professing his determination to avoid the faults into which his predecessors had fallen.
The
it
when we
appeared.
None
These it, except those of Baumgarten and Rambach. he had the advantage of consulting and making such use of as seemed In some respects he has surpassed them, to him proper and judicious. in others he has not. He was possessed of acuteness, skill, and learning,
competition with
of sound judgment and comprehensive sagacity, as his
tifies.
work amply
tes-
His elements of sacred Hermeneutics may therefore be recommended to all as an excellent compendium. It is to be regretted that the language of it is inelegant and barbarous. See a brief and favourable estimate of Wyttenbach's work by Eichstadt in the preface to Morus's
Acroases, vol
i.
pp. 67, 8.
in the history of
We
Hermeneutical
Interpretis
His
Institutio
lished at
Novi Testament! ad usus lectionem, was first pubLeipzig in the year of our Lord 1761, in 8vo. The
work
is
too well
It
known
to require
any analysis of
its
contents in
this place.
exhibits,
The advance, however, which compared with those of Baumgarten and Wyttenas
692
bach,
is
it
BIBLIOGRAPHICAL ACCOUNT
neither great nor remarkable.
Yet the
classical
which
many
useless topics,
But though
is still
;
its
it
appeared,
and
unquestionable,
it
has
many
repetitions
terised
or that
it is
It is charac-
by good sense and discriminating judgment but the preno less than the rules, partake of the coldness of a classical commentator. They want the vigorous soul and practical direction of Francke's Prelections. Ernesti was the first who formally separated the Hermeneutics of the Old Testament from those of the New, for which he has been highly commended by Bauer and others. There are, however, disadvantages belonging to such a method. It is adapted for special Hermeneutics but in general Hermeneutics we greatly prefer the older practice. The unity of the Bible slips from the memory amid the disquisitions of such hermeneutical writers as Ernesti. The substantial sameness of divine truth loses its hold upon the faculties. While there are peculiarities connected with the two covenants, there is yet a much greater communion between them than the disjoining Hermeneutics of German writers would lead us to suppose. A second edition appeared in 1765 a third in 1775, with improvements and additions by the author.* Ammon superintended the fourth in 1792, and the fifth in 1809. The additions of this writer are characterised by the sceptical, unphilosophical, and pernicious spirit of rationalism. The work was translated into English by Bishop Terrot, from Ammon's edition of 1809, and accompanied with excellent notes. This version forms volumes one and four of the Edinburgh Biblical Cabinet. Professor Stuart of Andover had previously translated the greater part of it, which he published under the title, Elements of Biblical Criticism and Interpretation, translated from the Latin of Ernesti, Keil, Beck, and Morus and accomcepts,
;
; ;
republished with additional observations by Rev. Dr. Henderson of Highbury College. London, 1827, 12mo.
;
The
The
* See
und
Ber-
Religion
lin,
ein
1783, 8vo.
OF HERMENEUTICAL WORKS.
at Halle, contributed
093
mote a more
vailed.
liberal
The
and acuteness cannot be denied, consisted in reviving historical interpretation, and in the impetus he gave to unshackled inquiry. He saw the fetters in which theology had long been confined by the stiff, narrow systems it had been crushed into, and he resolved to pursue a free path of investigation. Yet it must be allowed that he did not clearly perceive the consequences of all his positions ; nor was he careful to guard them from abuse or
misapprehension by limiting them within just bounds.
Some
of
to the
was subjected.
The
The
i.-iv.
Halle,
1760-69, 8vo
his
Apparatus ad liberalem N. T.
interpretationem, Halle,
ratus ad Hberalem V.
his
Neuer Versuch,
des
die
wendung
Svo.f
Neuen Testaments zu
is
Halle,
1786,
The
Bible
;
first
of these works
With
consists of
first
of which
and the
The
second book
occupied with interpretation itself, first with the different systems of interpretation and their origin; secondly,
is * Bishop Blomfield (on the traditional
Home
J.)
knowledge of a promised Redeemer) has and thence unjustly impugned the object of naturally enough follows the bishop. It is strange that
title,
+ His
though be neglected by those who desire to know the exegetical merits and defects of Semler. It ought by all means to be consulted.
Institutio brevior ad liberalem eruditionem theologicam, Halae, 1765, 8vo, albelonging in part to dogmatic theology as well as Hermeneutics, should not
G94
ninLIOGRAPHICAL ACCOUNT
Here the writer, omitting such grammar and rhetoric, brings forward
The
last
is
divided
The
first
on the history of public and personal religion, so far as it rests upon the New Testament record. The second treats of the interpretation and use of the New Testament, ancient versions, quotations of the New Testament by the fathers, freedom of exposition in ancient times, and since the iCth century in the Protestant
difference
and Romish Churches. The third section discusses the and connexion between historical interpretation and
practical application.
None of the above works was intended to exhibit a complete system of hermeneutics, such as that of his preceptor Baumgarten. They exerted, however, an uncommon influence on the theological literature of Germany an influence which was unhappily
estimated. Semler wanted the comprehensive ability to develop an entire system, although he saw particular topics with great sagacity, and expounded them with no small ability.*
John James Wetstein. Libelli ad crisin atque interpretationem Novi Testamenti pertinentes. In academicorum usus edidit, et pleraque observationibus illustravit D. Joh. Sal. Semler. Halse,
176G, 8vo.
The
with those of
Semler, by
whom
it
preface, in 1766.
Wetstein
was a tame
superficial interpreter,
who
* See Eichhorn's
(le
AUgemeine Bibliothek, Band. v. pp. 25-88 ; NoesseWs Narratio Senilero ejusque ingenio imprimis ac meritis in interpretationem Sacra Scriptiira;,
8vo
;
Rigte, 1792,
Puseys Enquiry
into
tlie
Rationalism of
Germany
and above
all,
Clausen's masterly account of Semler's hermeneutical sentiments, founded on his various writings, and exhibited in extracts (Hermeneutik, pp. 21)4-306.)
OF HEUMENEUTICAL WORKS.
surface of revelation.
sity of considering the
695
him
is
The main
point insisted on by
the neces-
New
its
Testament
human
aspect
of theologians to discover
\Hermann Goldhagen.
Maintz, 1765, 8vo.
Introductio in
Sacram Scripturam.
may
how
and combats the infidel writings which were current in France about the middle of the eighteenth century. His introduction as
work on Hermeneutics
is
defective,
Johann
The
Gottl. Toellner,
work was
to effect,
if
possible, a unity
of belief
among
interpretation,
The book
consists of
1. Of a Of words. 4. Of historical circumstances. 5. Of the connexion. 6. Of genuine in8. Of the immediate contents. terpretation. 7- Of scope. 9- Of emphasis. 10. Of the inferences, or the indirect contents. 1 1. Of the occult The third section is occupied with a discussion of translations, sense.
The second
literary acquaintance
Of
the text.
3.
The volume
doctrines,
and a
strictly
demonstrative method
employed.
Hence
and corol-
The
the whole we have been much pleased with the work in Although conceived and executed too much perhaps under the influence of the Wolfian philosophy, yet it exhibits sound judgment, great acumen, and a reverential regard for the inspired truth of God. It amply deserves a thorough perusal, and is far superior to many similar
amples.
On
question.
Institutiones Hermeneuticse sacrge, Joach. Ehren. Pfeiffer. veterum. atque recentiorum et propria qusedam prsecepta complexse.
This work
I.
Of
holy Scripture.
2.
Of the properties and means of a right interpretation of Scripture. 4. Of the order in which the expositor must proceeed when explaining the Bible. 5. Of
the use of general principles of interpretation.
3.
Of
696
BIBLIOGRAPHICAL ACCOUNT
Of examining sentences or positions, and their connexion 8. Of examining 7. Of determining the connexion. emphasis. 9. Of the different modes of handUng different parts of the Bible. 10. Of the interpretation of the commands and precepts found in Scripture. 11. Of the interpretation of the historical portions of the Bible, especially such as describe miracles. 12. Of the interpretation of doctrinal passages. 13. Of the allegories, proverbs, and enigmas that occur in the Bible, with their interpretation. 14. Of the passages containing typical representations. 15. Of the interpretation of prophecies. The work exhibits a condensed systematic view of all that had been accomplished in similar works. It is based more on Rambach than any
6.
other book, although the results of preceding treatises are given in the
author's
own manner.
all
The comprehensive
the copious, and for the most part appropriate examples accompanying the various rules
able,
the
Although
it
possesses
most of the
et
cum
notis variis
et prsefatione
D.
This
is
edition of
at
The author was Lewis Meyer, a Dutch of Spinoza. The time at which it apwork
book
itself,
require a
more
anger
is
proportionate to
title
its value.
In the prologue,
of his
own
deli-
berations about
some sure method whereby they might be removed. As the foundation of theology and the only basis on which it rests he reckons the proposition, that the books of the Old and New Testament are the infallible ivord of the most high God. After thus laying the foundation, he proceeds to inqiiire what should first be built upon it which is, an in-
He
is.
what the
In the
infallible rule of
first
exposition
Pri-
mum, qusedam
iisque
proximam
OP HERMENEUTIOAL WOBKS.
possent, vindicias exhibebit.
797
Ultimum, discrepantium a nostra sententia opinionum refutationem, ac argumentorum, quibus illae stabiliri solent, solutionem ob oculos ponet. The second chapter contains his definition of an interpreter, also, tlie
material object and Jbrinal object of such an one. The third chapter treats of the sense belonging to a proposition, what
constitutes perspicuity and obscurity (which are but relative terms),
how
many kinds
course and the true meaning, the three things which should be distinguished, and the neglect of which has led theologians into numerous errors
and hallucinations,
Veritas,
viz.
what obscurity
is
sensus simpliciter sic dictus, sensus verus, and in single words, sentences, periods, paragraphs,
ous,
The fourth chapter shews that the Scripture is obscure and ambiguwho the real interpreter is (qui sensum verum, hoc est, auctoris
menti atque intentioni congruentem ac respondentem eduxerit, ac talem esse ostenderit, p. 49), and that all expositions of Scripture opposed to
truth are spurious.
The
all
fifth
which he gives
this definition
notitia,
quam
ratio,
ab omni prse-
rerumque usu
mas consequentias,
of this philosophy
The
origin
attributed to
God.
1.
Ar-
gumentis.
3.
Exemplis.
difl'erence
between true
and apparent wisdom or philosophy, he explains certain passages which might be thought to condemn philosophy, viz. 1 Cor. chapters 1, 2, 3
;
ii.
14
and Coloss.
ii.
8.
Here he employs much learning in maintainand that not true of the Jews are referred to
;
The
What
e.v
is
is
Here he endeavours
&c.,
produci numerice
philosophy but
false
which are
regard to the
he assert^
4 T
698
that the world
BIBLIOGRAPHICAL ACCOUNT
was made of preexisting materials
is
;
second position, he
(pp. 91, 2.)
The ninth
Roman
pontiff,
own interpreter, against which he adduces various difficulties, and expounds Nehemiah viii. 9, 2 Peter i. 20, which the Reformed bring forward as proofs. In examining a position of the Reformed associated
with the former,
viz.
true interpretation on the minds of the faithful, and persuades them most fully of its truth, he states, that the meaning of it is ambiguous.
If
it
be,
that
no sense attributed to the Scriptures can be fully certain it be clearly and distinctly perceived by the natural
then he declares that his
intellect,
if
own
opinion coincides
with
it
but
a light in-
With
these he
comIn an
In so
far as reason,
not philosophyy
all.
interpretation, he dissents
from them
The
as
itself.
They
same extent
a true Ra-
It is not necessary to
It is
tionalist production.
Scripture
Is it
made subservient
fickle,
to philosophy.
And
It
what
is
is
philosophy
No. What-
may
affirm, it is
ever-varying rule.
men brought
God.
pure reason
of the Neologist
to bear
Hence the
infallible
Meyer
The
spirit,
differ
In some cases,
calls
philosophy
merely
common
mony
human
belief.
There are very many positions in the book which are delusive and dangerous. No ideas of the supremacy of Scripture, or the corruption
of
human
OP HERMENEUTICAL WORKS.
699
must
much
less
propounded.
The
We
The
spirit of a
proud, philoso-
The
While
that
we
some of them
are valuable,
it is
also true
more
In
such
as
we
corruption of
Holy
Spirit, are
at Utrecht, in his
De
Wolzogen minister of the Walloon church Scripturarum interprete, adversus EncercitatoIn consequence, however, of a very unguarded
statement respecting the Deity in this refutation, the author was as severely reprimanded by various theologians, in their publications, as
himself.
Meyer
tome
xii,
Gotthilf Traiigott Zachariae. Einleitung in die AuslegungGottingen, 1778, 8vo. skunst der heiligen Schrift.
In
little
improvement.
The author
propounded by Ernesti are given with died in 1778, and one of his pupils
Had he lived to send forth the work would doubtless have been much better.
Julian Monsperger.
Institutiones Hermeneuticse saprselectionibus academicis accommodatse.
f Joseph
crse
V. T.
Pars
I. in-
VindoIbid.,
1777, 8vo.
In the
merated.
first
usual topics.
writer manifests learning, taste, and sound judgment, with an enlargement of mind that could scarcely have been expected from
The
a Romanist.
j-
Sebastian Seemiller.
Institutiones
ad interpretationem sa-
crse Scripturse,
selectee
sacrse.
This work
1.
Of
the object of
Herme-
700
neutics.
2.
BIBLIOGRAPHICAL ACCOUNT
Of
p.
" It shews on the whole a good exegetical knowledge on the part of the
;
author
yet
it is
bound by the
erse.
down
to the
Roman
Catholic system.
Institutio interpretis sacri.
G. Mayer.
is
Vindobonse, 1789,
was intended,
8vo.
" This
a book very useful for the object for which
it
based on Ernesti's Interpres, except that regard has been had to the
Hence we
;
as
other de citatis V. T. in
N. T.
ohviis.
is
The
history of exe-
we
We
rejoice at
is distin-
guished above
many
John Benedict Carpzov. Primae linese Hermeneuticse et Phicum Veteris turn Novi Testamenti brevibus aphorismis comprehensse in usum lectionum academicarum. Helmlologise sacrse
stadi,
1790, 8vo.
five parts
3.
1.
De
De
textu S. S.
5.
De
De norma
interpretationis biblicae.
lologicis,
De
literariis et historicis.
Good
before us.
It is
ap-
peared,
when
G. J. Planck. Einleitung
Leipzig, 1795, 8vo, 2 vols.
The hermeneutical
lated by
part of this
work
is brief,
but judicious.
It
may
Dr. Turner of
New
York.
The author propounds three laws down and illustrates with sobriety and
accom-
Band V.
p. 100.
OF HEEMENEUTICAL WORKS.
niodation, with
tics.
701
its limitations, and gives a succinct history of Hermeneustatements propounded are well worthy of perusal, and generally sound. The American translator has added several valuable notes.
The
Though
we regard Dr. Planck's work The author does not shew the appliSuper Hermeneutica Novi TesEditioni aptavit, prsefatione et
Volumen
The
This
is
many
rectified.
improvement of
The
disciple
But
He
intellectual strength or
acumen
as Ernesti.
His preface, containing a succinct history of He was inferior in sagacity even to Morus, and his doctrinal system was no better. The book is not without its use, although it has often been overrated.
Biblical Hermeneutics,
is
Lipsiae, 1797,
This was published as a new edition of Glassius, with the title, Salohis temporibus accommodata. Post primum volumen
redacta.
first
formam
Tomi
;
The
of the
Old Testament
that
is
not to be admitted.
He
then gives a
Christians, taken
and
Pfister.
method of interpreting the Old Testament current from Eichhorn, Wahner, J. G. RosenAt the same time he treats of the moral sense retlas
Leben uud
Verewigtea Sam.
702
commended by Kant.
the usus loquendi of
BIBLIOGRAPHICAL ACCOUNT
The second section gives the sources from which Hebrew writings is to be ascertained, viz. cognate
and
parallel places
; ;
tropical diction
emphasis
The
second part
The much
Old
The
first
Testament myths, which he divides into philosophical, historical, poetical, and mixed. The second section treats of the historical books of the
The
down by
The
The work is in fact a new production, not a republication of Glassius. Making due allowance for the lax and latitudinarian positions advanced,
the daring neology interspersed throughout, and the illogical argumentation frequently
exhibited, its
value
is
considerable.
No
writer on
it,
although
it is dull,
dry, devoid
Purged of
its
offensive parait
G.
Li.
Bauer.
Entwurf
einer
Neuen Testaments.
of the book
itself^
which
is
Old and
New
Testament.
The second
New
Testament.
New, he follows Ernesti. There are in all 221 paragraphs. The volume is one of the best hermeneutical treatises which has fallen
It exhibits
in our way.
apparent.
This
a very serious
Theil,
The
this appears to be
me has Leipzig 1812 on the title-page, but merely a new title-page prefixed to the old sheets,
March 1799, and
Ol-
HERMENEVTICAL WORKS.
March 1800.
703
There was only one edition. two great parts, which are occupied with the general and special Hermeneutics of the Old Testament. As
of the second, Gottingen,
is
divided into
so little known we shall give the contents. Introduction. Section 1. Of Hermeneutics in general, their nature and treatment. 2. Of the Hermeneutics of the Old Testament in
it is
3. Survey of what has been hitherto done in the province of Old Testament Hermeneutics. 4. The previous knowledge necessary to an interpreter of the Old Testament. 5. Short survey of the whole
particular.
work.
Of the proper signification of HeOf the knowledge of Hebrew words with regard to their signification. Of the immediate helps in the language itself for understanding Hebrew terms, viz. etymological analysis, context, parallel passages. Of the immediate helps for understanding Hebrew terms,
the knowledge of words.
Of
brew words.
languages.
Of
Hebrew
versions
the certainty, collisions, and cautionary rules connected with the use of
versions.
Of
Hebrew Hebrew
forms
of as-
Hebrew
Of
words, lexicons.
their form,
Of
the knowledge of
respect to
Of the
Of
different
of
mode
Of
the
figurative signification of
Hebrew words.
Of
Of the historical knowledge necessary to explain the Old Testament. Of the geographical knowledge requisite. Of the peculiarities of the east and its inhabitants. Of the knowledge of ancient history and chronology required by the interpreter of the Old Testament. Of the philosophical knowledge required, especially an acquaintance with the genius and languages of the ancient world. Special Hermeneutics of the Old Second leading Division.
embraced by this term. Of separate classes of books in the Old Testament, so far as they differ on the whole in their
Testament.
is
What
mode
of their statements.
Of
the historical
704
BIBLIOGRAPHICAL ACCOUNT
Of the
Of
the peculiarities
Of
Of
ment.
Of
their peculiarities.
Of
their explanation.
Of
the Messianic
prophecies in particular.
in a poetic dress.
Of the philosophical remains of the Hebrews Of the peculiarities belonging- to such remains. Of their explanation. Of Hebrew mythi and mythology. Of parable amongthe Hebrews. Of allegory among the same people. Of symbols and symbolical transactions. Of visions. Of enigmatical poetry. Of transand commentaries of the Old Testament. A word respecting moral exegesis. Although the book proceeds from a Neologian, and contains several things which should now belong, with propriety, to introductions and grammars, yet it possesses great merit. Its method is systematic and
lations
In the whole range would be difficult to point to a hermeneutical treatise on the Old Testament more valuable or useful. It is strange that it attracted so little notice on the continent, or that it was not republished. In several parts of our work we have been greatly indebted
clear
its
of
German
to
it.
The
in
neological sentiments
it
cially
Eichhorn.
Due
allowance should be made for them, and great care taken not to be
It is gratifying to see that
Meyer
laboured, alas
with
learn-
now
whose
shall
Having arrived
at the
we
omit
G. JF. Seller. Biblische Hermeneutik oder Grundsatze und Regeln zur Erliiuterung der heiligen Schrift des A. und N. T. Biblical Hermeneutics Erlangen, 1800, 8vo. or the Art of Scripture interpretation. From the German of George Frederic
;
Seller,
D.D.,
D. D.,
etc.
with notes,
ringa,
strictures,
and supplements
fi:om the
Dutch
of J.
He-
by Rev.
This
is
Wm.
pervaded by
good
sense, discrimination,
and
intellectual ability.
The
annotations of
Heringa are valuable, and enhance the worth of the volume, while those of
OF HERMENEUTICAL WORKS.
the English translator are also appropriate.
Its brevity,
705
however, and
lists
it
Like most
contains sentiments
by no means evangelical or sound. Rationalism was rampant when Seiler lived, and though his object was to unite the religious with the scientific
interest,
See particularly sections 262, 274, 299, where too great concessions are made by the esteemed author.
rum Novi
The
first
Foederis.
with Hermeneutics.
lists
of
C. G. Bretschneider.
des
Die historisch-dogmatische Auslegung N. Testaments, nach ihren Principien, Quellen, und HulfsLipsise, 1806,
mitteln dargestellt.
12mo.
This work
that the
is
New Testament books. Its object is to shew New Testament must be every where understood in such a manit,
The
position
is
hazardous, especially as
of error.
miserably defective.
Histo-
appears in
its
We have been
it.
He
Car. Aug. Theoph. Keil. Elementa Hermeneutices Novi Testament! Latine reddita a Christ. Aug. Godofr. Emmerling, &c.
Lipsise, 1811,
12mo.
of 205 pages is a specimen of masterly condensation and precision. It is a valuable and able production, in which the rules are accompanied by numerous and suitable examples. It is occupied
This
little
w ork
of interpretation, or,
as the
writer
doctri-
The
mind
Hence the
Jahn.
4 u
706
This
is
UIKLIOGRAPHICAL ACCOUNT
one of the best
treatises,
The author
them by numerous examples. With a mind superior to the fetters in which the Romish Church seeks to bind her adherents, he propounds just sentiments respecting the Holy Scriptures. " If," says he, *' we would examine tradition, or the sentiments of the fathers as diligently as we do the Bible, there would be need of a new patristic hermeneutics, for it is not so easy as is commonly supposed to underand
illustrates
am
would
as
served.
it
much
as
what I
cannot do,
viz.
an end of
all
controversies,"
"We are far from appealing to the authority of the Cawhich cannot be mentioned in a question of HermeneuIn another place (p. 41), he is anxious to shew that the tics," (p. 98.) Counsil of Trent did not forbid scientific interpretation, nor decree from
(pp. 15, 16.)
tholic church,
should be conformed.
to
The work is characterised throughout by sound sense, and deserves be ranked among the chief compends of Hermeneutical science,
Darstellung der Regeln einer allgemeif Aloys Sandbichler. nen Auslegungskunst von den Buechern des n. und a. Bundes, nach Jahn. Salzburg, 1813, 8vo.
This tract
at the end.
is
fAltmann Angler.
academicis accommodata.
We
work
its
to
have had
little
He
no power of
condensation or systeraatising.
Yet
his spirit
taking of the free inquiry which was abroad in the Lutheran church.
Hence he drew upon himself the disapprobation There is an unsuljstantial brevity in his book a ability too marked to be mistaken.
own
church.
deficiency of logical
des N.
John James Grieshach. Vorlesungen ueber die Hermeneutik T. herausgegeben von J. C. S. Steiner. Niirnberg, 1815,
object of the writer in this treatise
8vo.
The
New
Testament.
The
OF HEKMENEUTICAL WORS.
view, therefore, which
707
works
in
Over this and most of the it gives is one-sided. which Semler's great position was carried out without just Uis
diffused.
The
amples, and
The
joined notes and additions, which enhance the merit of his version.
New
Testament
we
Institutiones Hermeneuticse
Pestini, 1818, 3 vols. 8vo.
Scrip-
Novi Testament!.
Institutiones Hermeneuticse
ment!.
con-
The
and profundity. There is a loosewant of condensation in his works, by no means fitted to recommend them to the scholar. He puts together a number of common remarks which, though good enough in themselves, are not presented in a manner calculated to arrest the attention. To any serious reader they might readily suggest themselves ; and such an one might exhibit them as well as Dr. Alber. The author shews, besides, an attachment to the dogmas of his own church much stronger, and consequently more prejudicial to right investigation, than Jahn or Arigler. The works before us will never occupy a prominent place in the estimation of good herness, a
meneutical writers.
tent.
Their
ex-
generalis.
Edi-
This volume
chiefly based
It is fuller
it is
intended to supply.
its
predecessor.
The
au-
is
dogmas
of his
or Arigler.
able specimen of
It
is
a favourto the
in a
good degree
708
fj. Ranolde?'.
Lipsiae, 1839, 8 vo.
BIBLIOGKAPHICAL ACCOUNT
llermeneuticse Biblicae generalis principia raSelectis exemplis illustrata, &c.
in the
narrow
corrupt church.
t F. Reichel.
nse,
Introductio in
1839, 8vo.
similar.
The same character belongs to this volume They rigidly adhere to the principle,
Great merit
is
withheld fi-om
^Jo7iath. Mich. Athanas. Loehnis. Grundzuge der biblischen Hermeneutik und Kritik. Giessen, 1839, 8vo.
This work
the
is
of a
two
just mentioned.
much higher character and more liberal tone than The influence of Protestant writers on the mind
obvious, and he can even praise Rationahst
of the author
is sufficiently
productions.
The book
contains sentiments
somewhat
free,
as
coming
from a Romanist writer. (See 70, pp. 154-160). It is the best work on Hermeneutics which has proceeded from the Romish church since the time of Jahn. The author manifests judgment in the nature and selection of his materials, although the
all
is
in
Roman
whom we
are acquainted,
question, but
know
the author
of the Wolfenbiittel fragments (p. 147.) that they proceeded from Reimarus.
H. N. Clausen. Hermeneutik des Neuen Testaments von D. Henrik Nikolai Klausen aus dem Danischen uebersetzt von C. O. Schmidt-Phiseldek, Candidaten der Theologie zu Kopenhagen.
;
The
work
its
is
interpretation,
which
is
and adit
mirable perspicuity.
alone in merit.
In this
great excellence
lies.
Here
at all
stands
compared
it in the historical department. The remainder of the volume is worthy of the learned author, although it is much briefer than we could have desired. We cannot recommend the entire production too highly.
with
The author, who is professor of theology in the University of Copenhagen, manifests a most extensive range of reading, uniform sagacity,
"
OF HERMENEUTICAL WORKS.
great discrimination, and a comprehensive mind.
709
He
We
his
on which they rest the philosophy by which they are regulated. have been greatly indebted to the admirable performance.
In referring to the author throughout our work,
as
it is
Germany
the
the
JV. JB.
name Klausen,
in the
German
translation,
possess. In the Danish, however, it is Clausen. It would, therefore, have been more correct to have written it in the latter mode.
David
Collyer.
The
Sacred Interpreter
Carlisle, 1796,
or a practical intro-
2 vols 8vo.
the
fifth
afterwards
The book was first published in 1746, and translated into German by Freder. Eberh, Rambach^
the
first
volume
is
The
down
the three
"
The Holy
as the ancient
Jews expressed
Scripture speaks with the tongue of the sons of men, it, that is, in condescension to the com-
mon
This
usage and apprehensions of men, even of the vulgar as well as making use of popular expressions and forms of speech."
illustrated in
27
2,dli/,
"
Holy Scriptures
and
think
is
for the
many
in
New
Testament,
not so
much what we
what sense they could be understood by the persons who lived in those own usual custom and manner of speaking.' "idly, " The third general rule is, to inquire into the chief design and
;
and
as
Bishop
understanding of the
New
Testament,
to fix in our
will give us
minds a true
state
which
more
light in the
knowledge of the Scriptures, than large volumes of commentators, or the " best system of modern controversies.' It will be seen that the author's three rules are a very vague and defective
The
work
is
and with general remarks on various books in the Old and New TestaLearning, solidity, and depth are wanting, so that it is now of ments.
little
use.
710
BIBLIOGRAPHICAL ACCOUNT
;
Gilbert Gerard, D. D. Institutes of Biblical Criticism or, heads of the course of lectures, on that subject, read in the University
second edition.
The work
search.
good
flesh
of Dr. Gerard displays learning, ability, reflection, and reHis positions are generally sound and judicious the arrangement the examples appropriate. It is a dry skeleton simply because it
But were the skeleton clothed with it would doubtless be a most valuable gift to the public. Such as it is, it shows a reflective mind capable of comprehending a system of divine truth, and
consists of the heads of lectures.
of presenting
it
in a compact form.
We
his day,
The author lived in the Church of Scotland's dead-orthodoxy age. Since God has favoured the northern Zion with a blessed revival.
An
cond.
With
ver
able
London, 8vo, 1839, 8th edition. this volume we have a very imperfect acquaintance, having neread the greater portion of it. The author's industry is unquestion-
We
believe
it
to
much behind
the latest
D.D. An
ciples of Scripture interpretation, in eight sermons, preached before the University of Oxford, in the year 1814.
Oxford, 1831,
8vo, 3d edition.
This volume presents a great contrast to those continental works which we have noticed. It is devoid of scientific form, and contains almost none of the technicalities of other treatises. The style is perspicuous, and the sentiments promulgated level to the lowest intellect. It
should not, however, be concealed, that
of mind.
It
it
displays little
acumen or vigour
without condensation.
in evangelical.
As a Hermeneutical work it is defective, while some important instances the views of the amiable bishop are antiHerbert Marsh, D.D. Lectures on the Criticism and InterLondon, 1838, 8vo.
ing,
This work affords a very favourable specimen of the abilities, learnand intellectual sagacity of the eminent prelate lately deceased. His style is remarkable for its perspicuity Whatever he touches bears
I
fess to exhibit a
OF IIERMENEUTICAL WOniCS.
the impress of his sagacious mind.
711
much
skill.
be regretted
JVm. Carpenter.
The
Biblical Companion.
relating to
Hermeneutics is small compared with the rest of the volume. There is much good sense in it. The author has endeavoured to simplify the science, and to place it within the reach of intelligent readers of the Bible. The sources from which he has
portion of this
The
work
drawn
with our
Republished
at
Edinburgh by Thomas
a brief
manual
good judg-
Prof. Alex.
also for private
of Sacred Interpretation,
for
New
pp. 168.
the whole business of interpretation into four which are simple and obvious enough. The little
work
is
It
it
however useful
it
may be
is
to
great part of
sacred interjiretation
M' Clelland.
by
defective.
We
shall
now
notice a few
programms
They do
less extended on the right mode of exegesis. We deem it unnecessary to go back to the older, which are now forgotten or useless. Only such as are of some importance and of comparatively recent date will
more or
be given.
While the historical principle and the accommodation system recommended by Semlcr had been carried out to a most injurious
712
BIBLIOGRAPHICAL ACCOUNT
it
was soon
felt
German
It
was not
that the truth of Scripture as a divine revelation was impaired; living power of its doctrines was reduced to a sapless, uninteresting
influence
;
the
New
Tes-
human
aspects, disappeared,
Hence
attempted to set proper limitations to the historical principle so In his treatise de sensu as to preserve the truth of God intact.
liistorico,
(Tubingen, 1788, 4to, afterwards inserted in his Opusi. p. 1, and translated into English by Professor Gibbs of Yale College, Boston, 1817, 12mo), he endeavoured to shew, that though the personal relations amid which the apostles lived and wrote had an influence on the form of their writings, yet Jewish notions or arguments Current phrases in themselves erroneous were not employed.
cula Academica, Tubingen, 1796, 8vo, vol.
incorrect ideas
were used without any intention of connecting with them those which they had ordinarily symbolised. Coinciding with Storr appeared Hauff, who published in 1788, " Bemerkungen ueber die Lehrart Jesu in Rucksicht auf jlidische
Behn, in his " Ueber die Lehrart Jesu und seiner Apostel, in wiefern sich dieselben nach den damals herrschenden Volksmeinungen gerichtet haben," Lubeck,
Sprache und Denkungsart
;"
treatise,
De
interpretatione lib-
which the authors of the Biblical writings stood to the founder a relation that ought both to limit and subliof Christianity mate their dependence on the spiritual defectiveness of the age to which they belonged. K. TV. Stein. Ueber den Begriff und den obersten Grundsatz
N.
This able dissertation was mainly directed to the same point as that
"*
The programm
in question
Keil's dissertation,
first
De
historica
usque necessitate,
published at Leipzig in
German by
eilited
and
Opuscula Academica,
by Goldhorn,
Li^jsise,
1821,
pp. 81-99
OF HERMENEUTICAL WORKS,
7 13
of Staudlin, viz. to point out how the historical and religious interests should be united, and how the latter should regulate the former. According to Stein, the intellectual and moral individuahty of Jesus and
his apostles, ascertained both from Scripture and ecclesiastical tradition, should be always reckoned the highest ground of exposition, and the
New Testament should be explained by means of- the prevailing sentiments and the current events of that period, only in so far as such current notions do not infringe upon the individuality of Christ and the apostles.
By
virtue of their individuality they stood out from the
common
current
Hence
their character
ought not to be
merged
Hermen-
und
ihrer Geschichte.
The distinguished commentator on the writings of the apostle John was a young man, a private teacher in Berlin when he published this remarkable dissertation. The main point insisted on is the necessity of
spiritual
In Christianity there
scientific in
is
an immutable
The
is
treatise is
much more
similar.
It proceeds
somewhat
The same
und Kritiken
which his former opinions are developed with greater minuteness, skill, and caution. According to the language of this paper, BibHcal Hermeneutics consist in " construing general hermeneutical principles in such a manner as that the peculiar theological element may be united with them in a real organic mode, and likewise in forming and establishing the theological element so that the
for 1830, an article
on Hermeneutics,
in
may have
G. P.
CJi.
Kaiser.
mentlichen Hermeneutik.
According to
lological
this writer,-
and historical, must be " limitative," i. e. it must mould and modify the result that has been attained, in accordance with the verdict of the primitive faith, and the Christian church. See p. 3. The attempt
He
attaches too
much importance
the Bible
to a
traditionary faith in the church, which should never be allowed to infringe on the absolute, exclusive standard of
all
truth,
itself.
4 X
714
Liicke himself
is
BIBLIOGRAPHICAL ACCOUNT
not wholly free from a like imputation. Kaiser avows
Rationalist.
himself to be a Supernaturalist.
We
believe he
was once a
Ein Versuch. Sehleswig, 1821, 8vo. Beitrag zur allgemeinen Hermeneutik und zu deren dung auf die theologische. Altona, 1828, Svo.
Anwen-
Hermeneutischen Mangel der Sogenannt grammatisch-historischen, eigentlich aber der Tact Interpretation. Halle, 1834, 8vo. Kritik der modernen Exegese.
These
dissertations,
The
is
many
lay
down,
viz. that
when ex-
is
The
that
we should regard
that alone as
God which
completely harmonises
divine system of
is
with the various expressions of Christ, and with such positions as are
decidedly true.
Whoever,
therefore,
separates the
really
The
jection
They
write
him to
The
Christianity.
faith
requiring us to rely
upon the
both as supernatural.
J. G. Rcitze.
Germany.
The
following extract
may
absolute, moral deity of Christ, the interpreter will always bring a merely
is
a sense,
which, amid
all internal,
The writer is
it is
perfectly cor-
included
most
definitely
element." p. 3.
OP HERMENEUTirAL WORK^.
715
Koenigs-
tiefern Schriftsinn.
Sendschreiben an Steudel.
tant character. It
true that
it
and others among- the allegorical, yet the pious and lamented author expresses himself in strong- languag^e against the unholy arbitrariness of the
ancient allegorists.
false allegoricalness,
He
points out the distinction between a genuine and and maintains on the highest authority, even the
that a spiritual meaning- should be extracted
New
Testament
itself,
it is
from
enveloped.
He
According-
ther sense besides the literal, but a deeper-lying sense (ymvoia) connected by an internal, essential union with the verbal signification presented in
latter
when
the
may
The
its
principles by
which the
all
in the
a law according
envelope
may
be discovered
things
to which
in the
spirit constitute
on the mode in which the Old Testament is explained by the New, regarding it as the rule that should direct all exegesis.* Steudel subjected the treatise of Olshausen to a close examination,f which The distinguished commentator on called forth a reply from the latter. the New Testament repeats the position contained in his former work,
viz. that the law,
itself
with
all its
There
much
nor to use exactly the same go so far phraseology nor to call the method of interpretation recommended, allegorical ; but the sagacity of the Professor saw far into the nature of prevailing systems of exposition, and the true method as contrasted with their erroneousness. Perhaps he carried his analogies and typical representations to an undue length, although his sentiments are in the main correct. The birovoia for which he contends is the one, true, spi-
We
conveyed by the language of the Bible. The disthough not always guarded in their phraseology, or accordant with sound reason, are yet full of instruction. They
all
hermeneutical writers.
We
403
have
See particularly pp. G8-7o, and 89-101. In the Neues Archiv fur die Theologie, Band III,Tubingen,lS25,
p.
et seq.
716
BIBLIOGRAPHICAL ACCOUNT
Should the reader wish to see some made upon them in Germany, he may consult Steudel already mentioned, Hahn,* Hartmann,f and Clausen4
derived from them no small benefit.
of the criticisms
J. T. Beck. Versuch einer pneumatisch-hermeneutischen Entwickelung des 9. Kapitels im Br. an die Romer, 1833, 8vo.
It is the
appendix to
this
his
Zur
theolog-ischen
Auslegung der
which belongs to our present purpose. Also Schrift, appended to his " Einlei-
tung in das System der christlichen Lehre," Stuttgard, 1838, 8vo. The pneumatic interpretation " proceeds from the organic connexion
of Scripture as a whole.
It
work."
It
has
according to this writer, in a theological comprehension of the centre- point of revelation ; and its application consequently rests on the
fidelity, purity,
examined.
In another place he says
''
sense, but a full sense, whilst the general as well as the particular is
united with the specific^ in living harmonious connection, and thus be-
The one Spirit who spiritualises word, comes a full, spiritual sense. matter, and ideas in order to express his own revelation, also unites them In the unity of into one sense, and makes of the Bible one context. this Spirit to comprehend all that is general and particular, and then to
point out that unity again in single parts,
is
||
or hermeneutico-pneumatic interpretation."
Although there
is
of no oris
needed
Germany.
New
Tes-
tament quotations from the Old, he has entered with spirituality of conception into their essential features, and evolved comprehensive principles
or forgotten.
Our hope
is,
good
fruit
an hundredfold in Germany.
G. C. JR. Matthdi. Uebersicht der Fehler der neutestam. Exegese, u. s. w. Gottingen, 1835, 8vo.
"Versuch
gische Studien
f'dr
grammatisch-historische Interpretation"
for 1830.
u. s.
w.
in the
Theolo-
Heft 2, p. 301 et seq., translated by Dr. itobinson in the Biblical Repository, January 1831. + Hermeneutik, p. 335. + Die enge Verbindung, p. 720 et seq. P. 279 (Einleit. in das gyst.)
11
und Kritiken
OF HERMENEUTICAL WORKS.
This treatise
is
717
it
somewhat
singulai*.
The
leading idea
exhibits seems
which
lies
is
alone correct.
on the surface, and in cases where no sure criterion for ascertainThe writer makes the principle of
Hermeneutical science canand tenor of religious ideas infallibly true. not be much benefited by this dissertation, whose object is to reduce
exegesis to a matter of individual feeling rather than of accurate investigation.
in
New
Tes-
He has meant
we scarcely
advanced
.
it
F. Schleiermacher
and published
them by Dr.
principles,
Liicke.
This
ever,
is
The general
the
how-
which
is
it
develops with
all
author,
are applicable to
Scripture,
New
Testament.
There
render
we
macher was a speculative man, possessed of a great but and by no means a sound or safe expositor. Considered
philosophico -hermeneutical system, the
refrain
;
erratic genius,
as outlines of a
work is excellent but we cannot the philosophy of Germany has ruined its theoit
logy.
of
its
essence and
its simplicity.
to the
Gos-
The
first
two
Prof. Moses Stuart. Hints on the Interpretation of Prophecy. Andover, 1842, 12mo. pp. 146.
The accomplished
three things.
\st,
little
book undertakes
to prove
That there
That it is intelligible before it is were acquainted with the meaning of what they uttered,
no double sense in prophecy. Idly, fulfilled, and that the writers themselves
^dly,
That the
718
BIBLIOORAPHIOAL ACDOUNT
The
of
it
first
briefly treated,
to'
satisfactorily.
In objection
as is held
whom we
are acquainted.
He
if
we mistake
all
reprobated by those
who
derstood
prompted to
We
believe that in
many
at
own
predictions.
The
by far the ablest. Days are days, So the writer maintains with no small skill and power
We
do not see
how
the
Let
those
in the spirit of
lical
them American BibRepository endeavours to defend the old view against Mr. Stuart.
who
A writer
in the
been suggested by the intelligent publisher, that the list of books to be given, which treat copiously of the different topics. In accordance with
It has
this
intimation,
in
each department to
to
refers,
Our
a long catalogue.
Two
or three,
all others,
General History.
Here
present
it is
most advantageous
refer to such.
At
we cannot
Of
entitled,
OF VARIOUS WORKS.
C.
719
Church.
It has
He belongs nominally to the Roman Cabeen translated into English in four volumes,
J.
Von Muller.
Stuttgart,
edition,
24 Bucher Allgemeiner Geschichten. 4th Also in one vol. 8vo, 1828, 3 vols. 8vo.
1838.
This work was translated into English, and published at London in
1818, 3
vols. 8vo.
It is learned, accurate,
and profound.
Johannes Cluverus. Historiarum totius mundi epitome, a prima rerum origine usque ad annum Christi 630. E sexcentis amplius Authoribus sacris profanisque, ad marginem adscriptis, dedueta, et historia unaquseque ex sui seculi seriptoribus, ubi haberi potuerunt, fideliter asserta. Editio octava. Vratislavise, 1673, 4to.
An admirable and perspicuous compendium of the history of the world, which deserves to be known and read. The author's opinion concerning the history contained in the Apocalypse is erroneous.
A. F. Tytler (Lord Woodhouselee.)
Elements of General
History, continued by Dr. Nares, 1801-22, 3 vols, 8vo.
three works of Shuckford, Prideaux, and Russell, which form a connected series, carry the history of the Bible from the
The
The second
Literature,
is
by
G. G. Bredoiv.
in a series of tables
from the
fol.
1
fifth-
edition of the
German.
5 on
facts
2d
edition.
London, 1824,
They
Chronology.
Sir Isaac Neivton. The Chronology of Ancient Kingdoms In the 5th volume of his works, edited by Bishop amended.
Horsley.
This work
is
The
references to Scripture
history are not numerous, although in the 2d, 3d, and 4th chapters, there
720
BIBLIOGRAPHICAL ACCOUNT
Old Testa-
ment, in connexion with the history of such nations as came in contact with
the Jews.
log-ie
The Remarques critiques sur le nouveau system de chronodu chevaHer Newton, by Gibbon (Miscellaneous Works, vol. lii.
4to, pp.
London 1815,
63
et seq.),
The
Em-
and Common-vs^ealth of the Jews. New Testament, with that of the Macchabees, &c. &c. London, 1658, fol. Originally published in Latin in 2 vols. fol. London 1650-54.
the historic of the Old and
This book
is
and aboliContaining
is
There
none
like
it
appreciated.
new Analysis
of Chronology,
in
which an attempt
to them,
is
made
and antiquities
In
creation to the
_^birth
of Christ.
The
writer ap-
is
supported.
The
Dr. Hales to
it
are concerned.
is
In the
first
volume
given.
Arthur Bedford. The Scripture Chronology, demonstrated by Astronomical Calculations, and also by the year of Jubilee, and
the Sabbatical year
among
the Jews
as
it
may
New Testament.
London, 1730,
This elaborate work is divided into 8 books, which carry the history from the creation to the completion of the New Testament canon. It has 50 chronological tables, and several maps. The writer vindicates
the authority of the
Septuagint version.
immense,
unwieldy,
it
proportionably great.
Although
its size is
OF VARIOUS WORKS.
yet
it
721
chronology.
J.
L.
Ideler.
Lehrbuch der Chronologie, Berlin, 8vo, 1831. Handbuch d. Mathem. und Techn. Chronoloof chronology the
first is
As
compendium
unrivalled.
It is the best
extant.
The second work, which is more extended, should be read along with the first. He who has these scientific and able publications, need
ArclicBology.
J. John. Biblische Archseologie, 5 vols. 8vo, Second Edition, Wien, 1807-25. Editio sec. 8vo, Archseologia Biblica in epitomen redacta. Vienna, 1814.
The latter was afterwards (1826), published by Ackermann with a few unimportant expurgations and additions. It was also translated by
Mr. Upham, Andover, 1823, with various improvements. The German work is by far the most extensive and the best that has Those who cannot afbeen published on the Antiquities of the Bible. ford to procure it, should by all means procure the Latin abridgment or
the English translation.
edition.
The
W. M. L. De
seolog-ie,
Lehrbuch der Hebr.-jlidischen ArchWette. nebst einem Grundriss der Hebr. jiidischen Geschichte.
Second
edition.
an excellent and well-digested compend of Archaeology. The author adopts a different division from that of Jahn, a division which He who has both works, needs nothing more appears to be preferable.
on the
subject.
Jewish Antiquities, 2
vols.
8vo,
This book is not adapted to the present state of our knowledge, for which the learned author is not to blame. At the time it appeared, there was probably none like it. Various statements in it are not accurate.*
With regard
to
illustrate Scripture
from
travels, voyages, and antiquities, such as the Oriental Customs and Oriental Literature of Burder, Harmefs Observations^ PaxTaytoft's Illustrations in part, Roberts's Oriental Illustrations, lor's Illustrations of the Bible, &c. &c. &c., we have never been
* See Gcscnius's Article Biblische
Archaologie
in
4 Y
722
able to see
BIBLIOGRAPHICAL ACCOUNT
place
much real a^c? furnished by them many things in a more striking point
to exposition.
They
are
They
It
is
pleas-
information directly hearing on exegesis, which can be collected from them, is exceedingly small. The truth of our opinion may be fairly tested by a perusal of Bush's " Scripture Illustrations," which professes to condense and present the substance of the best
treatises.
Geography.
Hadrian Reland.
trata.
Palsestina ex
Monumentis
veteribus illus-
This
it
E. F. K. Rosenmuller.
Leipzig, 1823-28, 8vo.
Biblische
Geographic, 3 Baende,
Of
C.
less value
lead us to expect.
Von Raumer.
best
The
work on
Mount
London, 1841.
Although this is not a systematic work on the geography of Palestine, it throws great light on the Bible, and contains very important geographical details. Its learning, accuracy, and fulness, are above all praise, and must secure it a place in the library of every Biblical student. The
yet
description of Jerusalem
is
It is
complete
cases
for
many
who wish
of
to
know
the geography
See a chronological
iii.
An
Historical
Geography
of the
Old and
it
New
Testaments.
is far
This work
OP VARIOUS WORKS.
723
cannot be relied on nowy
was excelfent
at the
time when
it
appeared.
It
G. B. Winer. The
Biblisches Realworterbuch.
learning.
It is
an immense
cannot
number of
Its value
well be estimated.
The
Aug. Calmet. Calmet's Dictionary of the Holy Bible, as published by the late Mr. Charles Taylor, with the fragments incorporated. Revised, with large additions
A great
The
notes and
it
London
edition
Ameriby Mr.
J. L. Burckhardt. Reisen in Syrien, Palaestina, und der Gegend des Berges Sinai. Aus dem Englischen mit Anmerkungen von W. Gesenius, 2 Baende, 8vo, Weimar, 1823-4. " As an Oriental traveller," says Dr. Robinson, " Burckhardt stands
in the very highest rank
;
He
The
addition,
light
Testament.*
Natural History,
Thaddeus Mason Harris, D, D. The Natural History of the Bible, &c., Boston, 1820, 8vo, and London, 1824, 8vo.
This work has been already characterised in the text.
Samuel Bochart.
4to, Lipsse,
C. Rosenmuller, 3
vols.
1793-95.
Rosen-
This
is
muller has greatly improved the work by his very valuable notes.
Olav. Celsius.
BbliscJie Geograplue, in
Ersch und
G ruber's
Encyclo-
724
BIBLIOGRAPHICAL ACCOUNT
Vermischte Sammlungen aus tier NaturSam. Oedmann. kunde zur Erklarung der heiligen Schrift. Aus dem Schwedischen libersetzt von D. Groning. Rostock und Leipzig, 1786-95,
8vo,
vi.
Hefte.
Peter ForskaL
4to.
Flora -^gyptiaco-Arabica.
Havnise, 1775,
of Scripture.
These three works contain together the best descriptions of the plants The first contains a great mass of information ; but the author usually heaps together a number of observations without coming
The
second, containing
is
more
scientific
and accurate.
of the dis)
The
It is
third
is
a fragmentary
very valuable.
Nummorum
Veterum, 9
vols. 4to.
Vi-
The
extant.
best
work on
E.F.
Maria
This
is
Callcott.
Scripture Herbal.
an interesting book, the best perhaps which the English language affords. It is not of a very scientific character, neither can it be said to throw new light on the subject.
Geology.
J. Pije Smith,
Scriptures and
tion,
D.D.
On
Holy
edi-
some
Second
12mo. 1840.
This is by far the best book on the subject. Every page bears the impress of extensive information, philosophical reasoning, and a profound reverence for the word of God.
tion, revised
Elementary Geology. Third ediand improved, with an introductory notice, by John Pye Smith, D.D., F.R.S., and F.G.S. New York, 1842, 12mo.
The ninth section of this excellent and interesting work is on the connexion between geology and natural and revealed religion. The remarks are judicious, sound, and correct (pp. 274-291.) Various papers were published by the same accomplished geologist in
OF VARIOUS WOKKS.
725
republished by
Mr. Clark
of papers
;
The "
1834 contains
number
but
in
The works
Bugg, respecting
the connexion of Scripture and geology shew a want of acquaintance with the subject.
The
Certainties of Geology.
Lon-
clear, compendious, and correct development of good geologists look upon as indisputable.
and Geo-
Medicine.
Richard Mead, M. D.
Medica Sacra.
is
This
treatise
was
English in the edition of Mead's medical works published at London in one volume 4to,
originally published in Latin, but
in
1762
p.
579
et seq.
The work
known, or those
for
The
diseases treated
This book, which has been in course of publication for several years, all diseases and its It is the result of immense history, not to be found in any other work.
contains a mass of information on the treatment of
J. Mailer.
Svo.
Carlsruhe, 1838-40.
Incomparably the best book on human physiology that has ever been
published.
It is of a scientific not a
popular character.
a materialist.
It
Some
parts
of
it
seem
is
lated into English, with valuable notes, containing additions and corrections,
by Baly.
726
more popular.
Abelard, one of the schoolmen, 191. Abenesra, a Jewish commentator, 636. Abulfaragius, History of the Dynasties
of Egypt, 655.
A QUI la,
487-506.
his Greek Translation of the Scriptures, 228, 339. Use of his tr.anslation in interpretation, 628. Aquinas, Thomas, his opinion of Chrysostom's HomiUes, 122. His Exegetical great master of schoWorks, 171. lastic learning, 191. Arabic Versions of the New Testament, Language as a source of inter228
of Christ,
Archeology
J. H., Translation of
as subservient to interpre-
Agnew,
Winer on
tation, 663.
New
Tes-
Arethas,
liis
lypse, 169.
ALBER,Joh.Nepomuc,Institutiones"Hermeneuticre Scripturse Sacrse Novi Testament!, 707." Veteris Testamenti, 707. Albert the Great, his Exegetical Works character as an interpreter, 174. Alcuin, Flaccus, his luterrogationes et Responsiones his Commentaries, 164-
706.
Arrian, 228.
The
dialect in
which he
165.
wrote, 638. Artabanus, the historian, 336. Astronomy, a knowledge of necessary to the interpreter of Scripture, 15. historico-theologiAthanasius, 113.
Alexander, W.
and Harmony
taments, 468.
cal,
and not an
allegorical interpreter,
114.
Athenagoras carried
tion to excess, 76.
typical interpreta-
of interpreters, 62. Their distinction between -jriffTig and yvco(n=, 107. Tradition of the Alexandrian church, 107. Allegorical Interpretation, 57. Its origin, 58 and 67. Allegory, 305. Specimens
of,
intei'pretation
308.
Two
kinds
of,
309.
Evangelistarum
On the geneaquotations from, 126. logy of Christ, 592. On the parentage of Mary, 601. Ammon on the Ascension of Christ, 221. On the conversion of Paul, 331. On Luke ii. 1, 2, 3, 609. Andreas, of Ceesarea, Commentary on the Apocalypse character as an interpreRosenmiiller's opinion of his Comter
the quotations from the Old Testament in the New, 334. Axiomatic principles of uiterpretation, 641.
On
B
Bahrdt, 259. Barberinian Manuscript, 338.
Barnabas, an
allegorical interpreter, 73.
mentary, 157.
Andreas
Commentai'y on LeviEpistle of, 71. ticus xvi. (71.)' Barnes, Albert/ his Commentary- on Isaiah, 295. Barrett, Dr., on the genealogy of Christ,
589-591. On the parentageofMary,601. Basil, the Great, his Pliilocalia HexaeQuotations from him, meron, 115. 115-116.
728
Bauer,
207.
Hebrew Mythology,
Calcott, Maria,
ables, 31 3.
Law, 331.
701.
Calmet, his Dictionary, 553, 685. Calvin on Rom. x. 6-8, (509.) Campbell, George, D.D., Preliminary
Dissertations to the Gospels, 717.
B., his
Mythic Interpretation of
Genesis ii. i'ii. 24, 208, 9. B AUMG ARTEN, D. SiegmundJames, " AusfuehrUcher Vortrag der biblisehen Hermeneutik," 690. His " Untemcht von Auslegung der Herligen Schrift,"
689.
J. S., an advocate of the Wolfian philosophy, 218. Baur, his " Christliche Gnosis" recom-
Cappellus on Acts xiii. 41, 393. On Jeremiah xxxi. 31-34, 476. Carlovingian Schools, those interpreters who were attached to them, 189. Carpenter, Dr. Lant, 259. Carpenter, Wm., his Biblical Companion, 711.
mended, 77. Beck, Christian Daniel, his " Monogrammata Ilenneneutices," 705. Beck, J. T., his Hermeneutical Writmgs,
716.
Bede, his Exegetical Works, Extracts from them, 163. Bedford, Arthur, The Scripture Chronology demonstrated by Astronomical
Calculations, &c., 720.
Bengel on Matt. i. 22, (485.) Benham, Mr,, Reflections on the Genealogy of our Lord and Saviour Jesus
Christ, 605.
Bertuoldt on
Zechariahix.-xiv., (464.) Beyer on i'va, 474. Bible, character of, 1. Its claims to supremacy theological controversy, 14. Principles on which it is to be interpreted, 31. Biblical Interpretation, histoi'y of, 70192. Archaeology as a source of iu-
158.
Catena, their nature and origin, 156. The writers of Catenaj, 168; Cave on the authenticity of the Epistle
of Barnabas, 71.
tex'pretation, 66.
Birch, Dr., on Luke ii. 1, 2, 3, 610. Blair, Dr., on Allegory, 305. Bleek on Psalms ex. & ii., (507.) Bloomfield, Dr., on Acts vii. 14, 583. BocHART, Samuel, Hierozoicon, 723. Bohlen, Von, 208. On Genesis, 211. BoNAVENTURA,hisExegetical Worlcs, 174. BooTHROYD, Dr., on David's introduction
Celsius, his Hierobotanicon, 670. Cerularius, Michael, Patriarch of Constantinople his uitemperate zeal, 188. Chaldee Language as a source of inter-
pretation, 657.
Bredow, G.
Compendious view of Universal History and Literature, 719. Bretschneider,C.G., Dr., his distinction between Rationalism and Naturalism,
217. On Isaiah lii. liii., (220.) On Matt. ii. 23, (4 68.) His " Die Historischdogmatische Auslegung des N. T.,"705. Brucker, liis view of the origin of Allegorical Interpretation, 66.
carp, Ignatius, &c. &c." 75. Chladenius, Martin, his " Institutiones
Exegeticis," 687.
Chronology, a loiowledge
to
of necessary the interpreter of Scripture, 15, 662. Works on, 719. Chrysostom, 1 1 9. Character as an exHomilies of Quotations positor Hermeneutical observafrom, 120. great credulity 122. His tions from,
BucER, on the Parables, (313.) Bull, Bishop, his opinion of the authenticity of
BuRCKHARDT, J. L., Reiscu in Syrien, Palcstina, uud der Gegend des Berges
Sinai, 723. Bi'RGENsis, PaiUus, on 2 Cor.
iii.
and superstition, 123. On Luke xxiii. and xxxix., 562. On the parentage of Mary, 601. Cicero on Allegory, 305. Clarke, Dr. Samuel, 250.
Claudius, his Commentary ou thcEpistle
6,
179.
lothe Galatians,
168.
729
De Leon De De
the history of Biblical Interpretation His " Hei-nienoutik into periods, 70. desneuen Testaments," (199), 708.
tures, 636.
De Wette, W. M.
Psalm
liii.,
Clemens, Romanus,
xlv. 7, 20.
(220.)
between
rrlans
and
yvuo-is,
76.
Ad-
tures, 636.
dicted to the Allegorizing System, 83. Clementine Recognitions, 88. Cleopas, various opinions respecting him, 602. Cluverus, Johannes, History of the World, 719. CoccEius, his spiritualizing processes of
interpretation, 10.
Deyling on Luke
274.
1, 2, 3,
610.
Codex Alexandrinus,
pretation, 643-658.
342, 364.
of inter-
Diodati, his Italian translation of the Scriptures, 636 Diodorus, bishop of Tarsus, his Hermeneutical Treatises, 119. Diodorus, Siculus, the dialect in which he wrote, 638, His Bibliotheca, 661.
CoNYBEARE, Conybeare,
W. D.,
260.
ImConjunctions, different kinds of portance of attention to, 242. Context a necessary means of ascertaining the meaning of a word, 231-240. How to ascertain the boundaries of, 241-243. As a means of explaining
tropical diction, 296.
E
Eebeke, his translation of Winer on the Greek Idioms of the New Testament, 485.
Eckermann on
Isaiah
lii. liii.,
(220.)
61.
His
views of the origin of Allegorical InHis Urgeschichte, tei-pretation, 66. 207. His view of the prophecies, 221 On the promulgation of the Law, 331. On the conversion of Paul, 331. Emerson, Professor, his Translation of Wiggers on Augustinism and Pelagianism, 152.
Ephraem,
D
Dannhauer, John Conr. " Hermeneutica
on Allegorical In-
Dathe on
Sacra," 683. On DaIsaiah vii. 14, 500. vid's introduction to Saul, 543. Daub applied the philosophy of Schelling to theology, 219. Davison, his Discourses on Prophecy, 53. De Dieu, his Critica Sacra, 583. On Ro-
Epiphanius on Eph.
v. 14, (424.)
mans
ii.
18, 636.
Erasjius, Desiderius, his Paraplu'ase and Annotations on the New Testament, 1 82. A guide to tlie Reformers. ChaDid not racter as an Expositor, 182. believe in the infallibility of the Pope, 184. Extracts from him, 185. Ernesti, his opinion of Chrysostom's Homilies, 122. His view of the origin On Parables, 313, of Tropes, 288.
4 z
730
Ele-
670.
EsRA, Aben, a learned Jewish Commentator, 190, 228. Ess, Leander Van, his edition of the Septuagint, 337EUDiEMONISM, 222.
Gerbert,
EusEBius,
17.
EuTHALius on EjDh. V. 14, (424.) EuTHYMius, Zigabenus, his Commentary on the Gospels and Epistles, 171. EwALD, his rendering of Psalm xlv. 7,
(21.) His Hebrew Grammar, 25. Views of Isaiah hii. On the of Psalms, 262.
dom,
8.
His book
Exegesis, meaning of the term, 1. Expositor, necessary qualifications of moral, intellectual, and literary, 2-29.
Fr. Heinr., on Biblical Interpretation, 714. Gerson, John Charlier, his Exegetical Works, 178. His Monotessai'on, 178. Gesenius, Dr., his remarks on Isaiah
ix. 5, (21.)
Germar,
Isaiah
him
Faber,
661.
his Sacred Calendar of
On Isaiah lii. 13, 15, and liii.y (220.) Usage assigned by to the phi-ase pl'lH^ ^'^^
12V^
Prophecy,
Fathers, Apostolic, 70. General survey of their merits and defects, 160-162. Fichtian philosophy, 219. Figurative language, principles of interpretation applied to, 285. Pai-ables, 313. His Clavis Scripturae, 679. Flatt on Eph. v. 14, 424. Flijgge on the origin of Allegorical Interpretation, 66. On Zechariah ix.-
xxxi. 31-34, and Heb. viii. On Isaiah i. His 9, (460.) Lehrgebiiude, 20. His Commentary on Isaiah, 21. On Prov. xi. 21, (657), His death, 637. Gfrorer, his " Philo und die Judisch-
On Jeremiah
Flacius on the
mended,
65.
Gibson, W. S., " The certainties of Geology " recommended, 725. Gill, Dr., his metaphorical system of
interpretation, 10. Specimen of his injudicious exposition of Parables,
xiv., (464.)
FoRBERG on Zechariah
473.
316-318.
ix.-xiv., (464.)
of,
Forskal, his Flora, 670. Freytag, his Arabic Lexicon, 655. Fritzsche, his definition of " Rationalists," 217.
On
i.
Matt, xxvii.
9,
0,
(463.)
On
Matt.
22, (474.)
Franzius, Wolfgang, his " Tractatus Theologicus, &c/' 681. Fuller, Andrew, on Prov. xxvi.5, (555.) Furst, Dr., his concordance to the He-
82.
brew
Bible, 252.
in
G
Gabler
,
Greeks, who
Ur-
geschichte, 207. His Journal of Theological Literature, 211. On the ascension of Christ, 221. Galatians, Epistle to, divisions of, 244. Gatterer on the Relationship of Languages, 644.
fled to the west of Europe on the fall of the Eastern Empire, 1 77. Gregory, Thaumaturgus, lois Panegyric
Gemara,
65.
Gennadius, De Scriptoribus
cus, 153.
Ecclesiasti-
Genealogy
of Christ, 589.
on Origen, 111. Nazianzum, his writings, 116. On the parentage of Mary, 601. of Nyssa, his character as an interpreter, 117-119. His apologetic explanation of the six days' work his Proem to the Song of Solomon, 1 1 7. the Great, his character as an expositor, 158. His Moralia on Job
731
to the
from
HiNCMAR attached
Cai'lovingian
com-
On
schools, 189. Hilary, his method of interpretation, Quotations from, 124, 125, 124.
John
xix.
14, (564.)
His Harmony
of the Gospels, 569. Griesbach, 347. His reading of Matt, xxvii. 9, 10, (463.) His " Vorlesungen liber die Hermeneutik des N. T." 706.
Gkotius on Heh.
XV. 23,(561.)
i.
12, (465.)
On Mark
On Luke ii.
1,2,3,(610.)
H
Hahn,
Dr., his edition of the Hebrew His Lehrbueh, 199. Bible, 337. Hales, Dr , on 1 Chron. xxi. 5, (546.)
Works on, 718. of Biblical Interpretation,l 63-1 92. Natural, as a source of interpretation, 669. Hitchcock on Genesis i. 1, (628.) Elementary Geology, 724.
659.
HiTzio on Zachariah
ix.-xiv., (464.)
On
On Acts His Chronology, 566-720, vii. 2, (580.) On Acts vii. 14,(582,583.) Hall, Bishop, on David's introduction
to Saul, 541.
Genesis ii. 21, (628.) HoDY, H., 61. Homer, whence the creations of his poetry
were drawn,
to the
60.
Hallam, uitroduction
Literature
of Europe, 192. Hammond, Dr., on the authenticity of On Zethe Epistle of Barnabas, 71.
On
Acts
vii.
Hampden,
Dr., his Life of Thomas Aquinas and View of the Scholastic Philosophy in the Encyclopedia Metropolitana reconimeuded, (191.) Haiirls, Dr. Thaddeus Mason, Natural History of the Bible, 670, 723.
D , Introthe Critical Study and Knowledge of the Scriptures, 710. HoRSLEY, Bishop, his Sermons, 50. On David's introduction to Saul, 541. Houbigant on David's Introduction to Saul, 543. Hugo, de St. Caro, Correctorium BibliExtracts from cum His Postillse
Horne, Thomas Hartwell, B.
duction
to
Interpretation, 68. Hebrew Language, its changing aspects at different periods, 16. Hegel, his philosophy the result of that
Hartmann on Typical
of Kant, 197. Hegelian philcsophy, 208, 219, 222. Henderson, Dr., on Isaiah xi. 11-16, On Isaiah liii. 7, 8, (390.) His (54.) Edition of Ernesti's Elements of Biblical Criticism and Interpretation, 692. Hengstenberg on Isaiah vii. 14, (500.) His Beitriige zur Einleitung ins Alte
Test. 555.
Ideler, J.
721.
L.,
Ignatius, the Epistles ascribed to him, 73. Interpretation, Biblical, history of, 70192.
Moral interpretation,
93.
Psy-
cologico-liistorical, 197.
Accommoda-
Henry, Matthew, on Joshua x. 43, (539.) Herder, Spirit of Hebrew Poetry, translated by Marsh, 234. Herigar, 188. Hermas, 73. Hermeneutical Writers, Bibliographical Account of, 677-726. Principles of the old Talmudic Doctors, 677. Hermeneutics, their designation when when applied to applied to Scripture
particular instances, 1. Herodian, 228. The dialect wrote, 638. Hesychius, 638.
which he
206. RationaUstic system, 217. Pietist system, 222. Principles of interpretaApplied to figurative lantion, 225. guage, 285. Axiomatic principles of, 641. Iren.eus, his writings, 83. The class in wliich he is to be placed as an interpreter, 83. On the Quotations from the Old Testament ui the New, 334. On the genealogy of Christ, 592. Isidore, of Pelusium, his works, 147. Character as an interpreter Extracts from him, 148-150. On the parentage of Mary, 601.
J
(608.)
Heumann on Luke
bliotheca, 210.
ii.
1, 2, 3,
Jahn,
Tabularum Vet. et Nov. Foederis, 705. Jarchi, a Jewish Rabbi, 228. As a commentator, 636.
'32
217.
On Luke
of
1, 2, 3,
(609.)
L
Lachmann,
his reading of John vii. 21, His division of the text in Rom. 22. viii. 20, 21. His punctuation of John xii. 27. His Greek Test, 337. On Mark xv. 23, (561 ) His punctuation of Acts vii. 14, (583.) Lanfranc, Archbishop of Canterbury, his Commentary on Paul's Epistles, 170. Language, figurative, principles of interpretation applied to, 285. Languages, cognate, as sources of interpretation, 643. Lardner, on the authenticity'of the Epistle of Barnabas, 71. On Luke ii. 1, 2,
3, (609.)
Jerome, character as an
3, 4, 5, (264.)
On
Isaiah Ixiv. 5
on
Ps. xlv. 7,
Jones, Jeremiah, questions the authenticity of the Epistle to Barnabas, 7 1 JosEPHUs, Antiquities, 65. The dialect in which he wrote, 638. JuDAH, Ben Karish, his Lexicon, 637. Julian, his system of interpretation His controversial treatises His character
The
His Dia-
Laurence, Dr., translation of the Book of Enoch out of the Etliiopic, 336 His translation of the " Ascension of
On Luke ii.
610.
K
Kant, the influence of
his philosophy on interpretation, 193. The prevailing principle of his philosophy is Deism, 1 9 6 Kantian pliilosophy, 218. Its advocates, 219. Kaiser, G. P. Ch., on Hermeneutics,713. Kaye, Bishop, his account of the writings and opinions of Clement of Alexandria, 83. Keach, his metaphorical system of interpretation, 10. Keil, Car. Aug. Theoph., on Grammatico-historical interpretation, 225. On the parables, 313. His " Elementa
Isaiah," 458. his Supplement to Hammond, 478, Lee, Dr., his Heb. Lex., 462. Sermons on the Study of the Holy Scriptures, 502. On Job, 321.
Le Clerc,
Lehmann, on
hct,
(474.)
Leo, Prof. H., Universal History, 718. Lightfoot, Dr., on the Division of the Scriptures, 464. On Chron. xxi. 5,
(546.)
Locke on
the Human Understanding, 28, " Paraphrase and Notes on the Epistles of St. Paul," 275. LoEiiNis, Jonath. Mich. Athanas., his " Grundzuge der Biblischen Hermeneutik und Kritik," 708.
Hermeneutices Novi Testamenti," 705. Kennicott, Dr., on Ps. xi. 9. Heb. x. 5-7 His list of the same names differ-
his "
Breviarium
ing in Hebrew, 524. On Deut. x. 6-9, (538.) On David's introduction to Saul, 543, Kidder, Bishop, on Zechariah ix-xiv, (464.) His demonstration of the Messias, 489. Kimchi, David, a learned Jewish Commentator, 190, 636, 637. Knapp, his distinction between Rationalism and Naturalism, 217. His Greek Testament, 254. Recensus locorum Veteris Testamenti in Novo, 512. His punctuation of Acts vii. 14, (583.) Knatchbull, 257. Knowledge, scientific, important to the interpreter, 674. Knobel on Zech. ix.-xiv., (464.) Koester on Zech. ix.-xiv., (464.) Die Propheten des Alten und Neuen Testaments, 48. KoppE, 257. Koran, the, quoted, 654.
Epistles, 171.
233, Isaiah Ixiv. 4, (457.) Luther, his translation of the Scriptures, 636. Trod in the steps of Erasmus as an interpreter, 186. On the Parables, 313. LiJCKE,Dr .jFriederich, on the reasons why the Palestinian Jews were addicted to allegorizing, 67. On the date of the book of Enoch, 336, As a commentator, 713,
On
M
Macknight, Dr., on Heb ii. 6, 7, 8, 506. Magnani on Luke ii. 1, 2, 3, (6)0.) Maimonides, Moses, a learned Jewish
commentator, his works, 190, 678.
" Traite'
Methodique,
INDEX OF
Marsh, Bishop,
TOl'ICS
AND NAMES.
733
his Lectiu'es on the Interpretation of the Bible, 30G, 710. Mattiiai, G. C. R., his " Uebersicht der Feliler der neutest. Exegese, &c," 716Matthai, published several Scholia and Catente, 638, 716.
Mythic
N
Nahmmacher on Luke
Nahum, Prophet,
phecy, 245.
ii. 1, 2, 3, 610. analysis of his Pro-
Maurus, Ehaban,
his Exegetical
Works,
Attached to the
Naturalism
Maximus, the Confessor, 163. MAYER,G.,InstitutioInterpretisSaeri,700. M'Clelland, Prof. Alex., Manual of Interpretation, 711.
his
Medica Sacra
Mede
on Heb. viii. 9, as quoted from Jer. xxxi. 31-34, (460.) On Zechariah ix.-xiv,, (464.) Medicine, a knowledge of useful to the interpreter of Scripture, 672. Menander, 337.
as distinguished from Rationalism, 217. Neander, Dr. Augu.stus, Life of Christ, 217. History of the planting and training of the Clu-istian Church, 331. His Church History, translated by Rose, 112. Neologians of Germany, their mode of misinterpreting Scripture, 330.
Newcome,
(464.) 556.
Harmony
Newton,
Messianic Psalms,
50.
Meteorology, a Imowledge
of necessary to the interpreter of Scripture, 1 5. " Meyer, Lewis, Philosophia ScripturEe Interpres," 696. , Gottlob Willielra, " Versuch einer
Sir Isaac, the Chronology of Ancient Kingdoms amended, 719. NicETAS, Catena on Job Commentaries on the Gospel of Matthew and the
On
David's introduction to Saul, 543. On Matt. XX. 29-34, as compared with Mark x. 46 and Luke xviii. 35-43,
(558.)
NicoLAUs, de Lyra, Exegetical Works, 175. Comments on the text of the Vulgate, 177. The assistance Luther derived from his works, 175. The effect of his exposition on the subsequent age, 177. Nitzsch on the date of the book of Enoch, 336. NoLDius on the Hebrew particles, 252.
On Mark
ii.
On
Luke
1-3, (609.)
1, 2, 3,
(608.)
169.
Milton, John,
interpretation, 11.
Institu-
(EcuMENius, his compilations from the exegetical works of the earlier Fathers,
168.
Moral
Interpretation, its origin and character, 193. MoRus, his Hermeneutica, 236. Rules for explaining Tropical Diction, 296299. On Allegory, 308. On the Parables, 313. commentator on Ernesti's Institutio Interpretis, 701. MoSHEiM, his Commentaries, 83.
Olshausen, H. Dr., an instance of allegocal representation given by him, 62. His Biblischer Commentai*., 300. On Eph. v. 14, (425.) On Matt. ii. 23, (468.) On Lukeii. 1,2, 3,(609.) His
writings, 715.
Olympiodorus supposed by some to be the first who adopted the practice of making Catenae, 1 56. On the Quotations from the Old Test, the New, 334. Onkelos, 258. Original languges of ,'the Bible Necessity of an acquaintance with them,
MuENTER on Luke
ii.
1, 2, 3,
(610.)
MuNTiNGHE on Prov.
MuRATORi, an
610.
xi.
18-20.
Murdoch,
Dr., his translation of Mosheim, 680. Mystics, their influence on Biblical Interpretation, 191. JIythi, etymological
phical
Origen, his allegorizing system of interpretation, 10, 97. The names by which he distinguishes the writings of the different books of the New Testament Distinction he makes between jr/Vr/j and yvuffiSf 76. His threefold sense
734
of Scripture, 97. His treatise Tsfi a^ -^av, 336. On the parentage of Mary, 602. OsBURN, Mr., his opinion of the early Fathers, 639, 40. Owen, Dr. H., his rendering of Isaiah On the quotations from Maxi. 3.
lachi
iii.
Q
Quotations from the Old Testament in the New, 334. Table of aU the Quotations from the Old Testament in the New, 338-447. Purposes for which made, 470. Classified, 507-512.
1,
(457.)
Pagninus, Santes, his Lexicon, 637. Other Works, 679. Paley on Luke ii. 1, 2, 3, (609.) Pamphilus, his defence of Origen, 1 12. Parables, 311. Parallelism, 233. Different kinds of
Exegetical use
of,
R
Rabbi, Jonah, or Abulwalid, his Lexicon, 637.
233-235.
Parallels, verbal and real, 246, 278. Pareau, John Henry, Principles of Interpretation of the Old Testament, 707. Patrick, Bishop, on 1 Chron. xxi. 5,(546.) Paulus, his rendering of Ps. xlv. 8, (21.)
xxi. 1, (198.) On Isaiah Iii. liii.,(220.) On Matt, xx^ii. 9, 10,(463.)
Talmud, 678.
Jose, of Galilee, his 32 Henneneutical principles, 678. Ismael, his 13 Hermeneutical positions, 678.
On John On
2 Cor.
iii.
6,
(179.)
Rambach on
47.
Pelagius, Commentaries on the Epistles, Character as an interpreter 150. specimens of his Commentaries, 151. Penn, Granville, on Gen. i. 1, (628.) Pentatel'CU, its style, 17. Perizonius, on Luke ii. 1, 2, 3, (608.) Peshito version api^lied to Exegesis, 6 33. Petavius on Luke ii. 1, 2, 3, (608.) Pfaff on Luke ii. 1, 2, 3, (607.) Pfeiffer, Aug., " Hermeueutica Sacra,"
683.
Malachi
(465.)
iii.
1,
(457.)
On Heb.
i.
12,
Ranolder,
J., his
Rath ERi us, of Verona, 188. Rationalism distinguished fi'om Naturalism, 217. Properly so called, on what based, 222.
Rationalists, their interpretation of Ps.
Raumer,
Reason,
Joach. Ehren. " Institutiones Hermeneuticae Sacrse," 695. Phavorinus, 638. Philo, his theory of allegorical interpretation, 63, 64.
its use in the interpretation of Scriptm'e, 30, 31. Reckenberger, John Leonhard, his
Philoponus, John, 163. Philosophy, Natm-al and Moral, a knowledge of necessar'y to the expositor of Scripture, 15.
" Tractatus de studio S. Hermeneu&c.," 689. Reeves, Mr., his translation of Vincenticse,
in-
among
Christian exposi-
68.
Pietist system of interpretation, 222-224. Placidius, a pupil of Radbert, 188. Planck on the orign of Allegorical Interpretation, 66.
Reiersen, Andreas, his " Hermeneutica Sacra, &c." 687. Reimarus, author of the WolfenbUttel
Fi'agments, 708.
Reland, Hadrian,
mentis veteribus
Palsestina ex
illustrata, 722.
Monu-
Emleitung
in die
Theo-
PoLYBius, 228.
wrote, 638.
The
dialect in
which he
Rivet, Andrew, his " Isagoge ad Scripturam," 682. Robinson, Dr., his Lexicon to the New Testament quoted, 443. His Edition
735
On Luke
1,
'2,
3, (608.)
Biblical Researches
RoHR,
Rose,
RosENMULLER,
Hugh James, 217. J. G., an^iustance of allegorical interpretation given by, 62. On the origin of Allegorical InterpreHis conjectures as to the tation, 66.
slight to the books of the
Seemiller, Sebastian, his " Institutionea Hcrmcneuticae Sacraj, V. T.," &c., 699. Seiler.G.F, Biblical Hermeneutics, 704. Semler, John Salomon, reputed author of the Accommodation System of Interpretation, 199. His Hermeneutical
Writings, 692-4.
Semple, Mr., his translation of Kant, 194. Septuagint Version of Daniel, 599. Use
of Sept. in the interpretation of Scripture, 619. Simon, Richard, his account of Aristobulus, 61.
On
regard paid by Justin Martyr New Testament, 74. John vi. 53,(277, 8.) E. F. C, His Scholia in
redacta, 532.
compendium
liii.
On
Isaiah
220.
C.
RoTTECK,
chichte, 719.
RupERTUs, Commentaries on the Old his Theological and New Testaments Works his Catena on the Gospels, 171. Ryland, J. E., Translation of Tholuck on the use of the Old Testament in the
New, 487.
S
Saadias, his Translation as a source of
interpretation, 630. Sabellius, 154.
Sixtus, Senensis, his "Ars interpretandi absolutissima, &c.," 679. Smith, Dr. J. Pye, on the Principles of Interpretation as applied to the Prophecies of Holy Scripture, 56,465,479. Discourses on the Sacrifice and Priesthood of Christ, 202. On Zech. ix.-xiv., On the Relation between the (464.) Holy Scriptures and some parts of Geological Science, 675-676. SociNus, Faustus, 613, 14. Socrates defends Eusebius, 112.
Sandbichler, Aloys, his Abridgment of Jahn, 809. Saturninus, Proconsul of Syria, 606. Sawyer, L. A., A. M., Elements of Biblical Interpretation, 711.
in the prophetic writings, 48 Spectator, Quarterly Cliristian, 483. Spencer on the origin of Allegorical In-
terpretation, 66.
Staudlin on Isaiah
d' Etaples), his
hi.,
liii.,
(220.)
Scaliger on 1 Kings vi. 1, (588.) Schaefer, John Nepomuc, " Ichnogi'aphia Hermeneutices Sacrae," 700. ScHELLiNG, his philosophy, 219. Schleiermacher, F. , hisijhilosophy, 2 1 9. His " Hermeneutik and Kritik," 717. ScHLEUSNER, his Lcxicou to the New
Testament, 639.
Latin Commentary
French translation of
vei-sion of Paul's
on the
New
ScHMiD, a Kantian philosopher, 219. ScHMiD, his Concordance to the Gi'eek Testament, edited by Bnidei*, 252. Schmidt, a Kantian philosopher, 219. SCHOETTGEN, 257. Scholia, what meant by, 638. ScHOLZ, his reading of Matt. xiii. 35 of Matt, xxvii. 9, 10, (463.) His Ger-
313.
On Luke
1, 2, 3,
(608.)
89.
Translation of the Scriptures, 636. their influence on Biblical Literature, 190, 191. ScHOTT, his ExegeticalCommentary on the passages respecting Christ's advent, 50. ScHULTENS on Prov xi. 21, (657.) Schuster on Isaiah lii. liii. (220.) ScHWARz applied the philosophy of Schelhng to theology, 219. Sciences, natural, a loiowledge of, necessary to the expositor of Scripture, 1 5. Scientific knowledge, importance of, to the expositor, 674. ScoTUS, Johannes, 188. Sections, mode of separating a writing
man
Schoolmen,
Strauss on the Gospels, 208. On MyLife of Christ, 211,212. thus, 211. Stuart, Professor Moses, on Psalm xl. On the Epistle to the Hebrews, 55. His division of the text in Rom. viii. His translation of Ernesti's 20, 21. Elements of Bibhcal Criticism, 287. On the book of Enoch, 337. On JereHints on miah, xxxi. 31-34, (460). the Interpretation of Prophecy, 717. Subdivision of books, 244. Subscriptions to the books of the New Testament not always correct, 321.
SuiD.AS, 638.
Surenhusius on the Quotations from the Old Testament in the New, 334. On
Acts
xiii.
into,
240-243.
41, (392.)
736
Sykes, Dr., Essay on the Truth of the Chr)i3tian Religion, 478, 482. Ou Acts
i.
his Discourses
on
On John
xix.
Symmachus,
Tropes, foundation of, 285. Tropical terms, how determined, 289 sentences, how determined, 290 dic-
tion,
how
explained, 292.
inter-
T
the Quotations from Old Testament in the New, 338-447. Tanchum, of Jerusalem, as a commentator, 636. Targums, 65. Applied to exegesis, 631. Tatian carried Typical Interpretation to
TwESTEN
Table
of
all
U
the book of Proverbs, 279. On Job, 652. Unger on the Parables, 318. Unitarians, their interpretation of Ps. xlv. 7,(20.) Theirmode of using reason in the mterpretation of Scripture, 42. Unterkircher, Caspar, " Hermeneutica Biblica Geueralis," 707. On Parallelism, 337. Usher, Ai'chbishop, on Luke ii. 1, 2, 3, (608.) His Chronology, 720. Usus loquendi, importance of ascertaining it, 225. Manner of ascertaining it, 227-229.
Umbreit on
excess, 76.
Taylor, Jeremy,
his fanciful modes of interpretation the result of his yielding to the influence of his splendid imagination, 11. Isaac, his Ancient Christianity,
162.
Tennemann,
191.
his
Manual
of Philosophy,
Tertullian, his opposition to Gnosticism, Held some of the errors of the 84.
Follows the literal Montanists, 90. sense in interpretation, 91. On Theodoret, his Exegetical Works
V
Valckenaer, Diatribe
de Aristobulo Judseo, 161. Valesius defends Eusebius, 112. Valla, Laurentius, as a Biblical interpreter, 179 as a philologist, 180. Van Mildert, Bishop, his ' Inquiry into the general principles of Scripture interpretation," 710. Variations not contradictions, 521. Venema on Luke ii. 1-3, 609. Venetian Version of the Scriptures, 228. Versions, Ancient, advantages of to the interpreter, 616.
Gal.
ii
3, 4,
5, (264.)
His Commen-
taries, 638.
Theodotion,
339.
his
Theophilus carried Typical Interpretation to excess, 76. His Theophylact, last of the Fathers their character, 170. Commentaries
On Luke
xxiii. 39,
(562.
THBRAPEUTiE, a Jcwish
sect, 63.
Thesaurus of Gesenius, 637. Thiess on Luke ii. 1-3, (609.) Tholuck on the Credibility
History, 217.
of Gospel the use of the Old Testament in the New, 486, 508. On the Hermeneutics of the Apostle Paul, Bib. Cabinet, 490. His Commentary on the Epistle to the Hebrews, 509. TiCHONius, his rules for the elucidation of Scripture, 140-143. Quotations from,
On
Vincentius, Lirinensis, His Commonitorium, 153. The design of this Treatise His rules for coming to uidubitable certainty in matters of Faith Extracts from his work, 154.
144.
tlie
prophetic parts
TiTTMANN on
i'v,
(474.)
" Grundriss einer erwiesenen Hermeneutik," 695. TowNSEND, his arrangement of 1 Samuel
G., his
W
Wahl,
his Lexicon to the ment, 639.
New
Testa-
Wake,
xxi. 18-22, (540.) On 1 Chron. xxi. 5, (546.) On John xix. 14, (564.)
Walafrid,
Archbishop, on the authenticity of the Epistle of Barnabas, 71. Strabo, his Glossa Ordiua-
INDEX OF
ria
TOPIC'S
AND NAMES.
His Grammatik, 443, 477.
ii.
737
On Luke
Its
terpreters, 166-7.
1, 2, 3,
Wardlaw,
in
Theologi-
On Mythi, 206. On 193, 217. the ascension of Christ, 22 1 Weisse, his Life of Christ, 211, 212. Wells, Ed., D.D., An Historical Geography of the Old and New Testament, 722. Werenfels on the Parables, 313.
Wernsdorf on Luke
Wessel, John,
Wetstein,
ii.
1, 2, 3,
(610.)
his character as
an inter-
preter, 178. his collection of various readOn Acts vii. 14, (583.) ings, 456. WniSTON on Zech. ix.-xiv. (464.) Wiggers, his Historical Presentation of Augustinism and Pelagianism, 152. Winer, Dr., his Realwiirterbuch, 611.
Lectures on the Connexion between Science and Revealed Religion, 26. Wyxtenbach, Daniel, his " Elementa Hermeneuticse Sacrae," 690. Wolf IAN philosophy, its advocates, 218. Wollius on the Parables, 313. His Examination of Calmet's Hermeneutical Rules, 685. Woods, Dr. Leonard, on the quotations of the New Testament, 471. Lectures on the Inspiration of the Scriptures, 472, 480. Writers Hermeneutical, bibliographical account of, 677.
Wiseman,
Zoroaster, Sabaism
of, 67,
738
is offered.
739
Hebrew
tvords,
is offered.
-I'll*
292
495
554
-1133 bii
'
549
345
548
625
239
m
~ r
392
393
j^D
inn
i<"i::i
671
TT
20
237
650
XT
625
621
232
Vi-iT
655
740
Genesis.
i41
Verse.
P.age.
.
Page.
Chapter.
Verse.
Page
Chapter.
XXXV.
XXXVI.
I.
...
24, 30,
a,
.
280 590
III.
11,
XII.
Deuteronomy.
6G8 533 9, 13, 22 280, 536 538 11,
1,
.
45,
29, 18-22,
2,
1,
XXIV.
...
13,
14,
552 281
Chronicles.
1.
28,
5,
...
II
III.
11,
IV. V.
26, 34,
15, 6-9,
X.
xil.
22
15,'
22*
.
XIV.
28,
1,
XXX.
XXXI.
2
I.
12,
4,
111.
...
15,
17, 18, 19,
...
... ...
...
19,20,
24, 39, 26, 14,
11,
Samuel
10, 14,
4,
VII. VIII.
...
*; I'T o, l^,
18,
6,
XV.
XVIII.
17, 16,
. .
XIX.
...
12-18, 15,
12,
5, 6,
6,
XXII.
XXV. XXVI.
...
12,
9,
X.
XII.
18,
1-7,
1,
XXI.
XXIII.
8,
1,
XXIV.
9,
13,
24,
1
544 49, 421 544, 624 250 552 544 312 547 545 545 546 547 547
IV. V. VII.
XI.
...
XV.
XVIII.
...
42, 20,
4,
528 528 554 597 595 596 595 281 507 583 545 545 632 544
17,
7,
XIX.
...
18,
1,
XXI.
...
5,
11,12,
25,
1,
XXVII. XXVIII.
XXIII.
Kings.
23,
III.
32,
4,
XXIX.
XXX.
...
12,
4,
12, 14,
.
XXXII.
...
43,
24,
IV.
21-24,
26,
11,
1,
XXVII.
II,
250 552 544 545 546 547 547 600 536 546
2 Chronicles.
10,
15,
.
V. VI.
548
.548
15,
Joshua.
IV.
19,
IX
6,9,
15,
537 624
5?,9
VIII.
9,
46,
23,
23,
37, 43,
XI,
19,
1,
XIV
XV. XIX. XXI. XXII.
XXIII.
63
1,
13,
XXIV.
V.
...
14, 32,
539 539 539 539 537 539 281 281 537 285 585, 586
28,
36,
14,
III.
XV. XVI.
10,
10, 15
XXI. XXII.
VIII.
552 549 548 25, 549 2, 550 XX. 31, XXII. 553, 599 2, 600 1, 493 XXIII. 554 17, 18, 391 319 XXV. 18, 549 553 ih. XXVIII. 20,21, 600 8, ib. XXXIV. 551 593 XXXV. 24, 602 XXXVI. 4, 550 551 9,
3,5,
IV
10, 18,
Kings
16,
17,
Judges.
655 660 20, 540 1, 5, 18, 56, 540 319 6-21, 540 3, 540 26, 319 14, 654 2, 540 35,
2,
.
26,
XIII.
1,
VI.
10,
IX. X. XI.
xiv. XV.
9,
1,
29, 30,
32, 33,
XIV.
550 550 553, 559 550 550 319 550 507 550, 551 550 34,
ib.
Ezra.
II.
...
61, 64,
8,
III.
Nehemiah.
III.
9,
5, 1,
.
.
V.
XII.
XX.
.
Esther.
VIII.
16,
.
46,
1
ib.
XVI. XVII.
XVIII. XXllI.
2,
1,
498
551
289
2
30|
8,
498
551 551
I.
Job.
2,
.
Samuel
18,
160
I.
650
XXIV.
II.
10,
555
742
Chapter.
Page.
Psalm.
Verse.
7,
Page.
Chapter.
Verse.
Page.
IV.
...
18,
7,
V. VI. VII.
XCVI.
XCVIL
C.
10, 19,
6,
6,
CIV.
CVL
CVIII.
IX. XII.
ex.
...
XXI. XXVII.
23, 23,
6, 37, 7,
XXXVIII.
XXXIX.
... ...
16,
24,
19,
XL.
CXXX.
CXXXII.
426 292 11, 26 1, 656 21, 538 17, 377 3, 301, 507 621 6, 632 1, 396 2, 144 29, 163, 237 657 131, 667 3, 668 6,
VI.
1,
.
9,10,
VII.
14,
474,494 50 403
ix.
X.
50 ... 1,2, 325 III. 1, 243 V. 9, 397 VI. 243 1, VII. 14, 237 VIII. 4, 6, 506 IX. 6, 261 ... 397 28, X. 3, 259 XI. 7, 26 XIII. 1, 3, 396 XVI. 2,4, 629, 655 237, 285 9, XVII. 4, 256 XVIII. 289 ... 15, 237 XIX. 4, 459 XXIII. 6, 239 XXXIII. 21, 378 XXXI V. 10, 634 ... 19, 377, 508 XXXV. 19, 508 XL. 7-9, 460 XLI. 2, 443 XLII. 6, 667 ... 7, 289 XLIII. 22, 509 XLV. 50 ... 5, 274 ... 6, 629 ... 20 7, ... 13, 289 LXII. 50 ... 4, 628 LXV. 13, 289 LXVIIL 4, 377 LXIX. 25, 504 LXXIII. 4, 253 LXXIV. 12, 624 LXXV. 8, 298 LXXVII. 24, 373 LXXVIII. 2, 504 LXXX. 307 LXXXIV. 5,6, , 262
II.
Psalms.
xi.
Proverbs,
III.
20,
15, 18,
V.
23, 36,
1,
21,
11, 15,
7,
8,
10,
2,
8,
2],
4,
XXVI.
676 297 292 237 243 657 259 393 588 237 441 279 421 98 554
ib.
501 507 6,47,249, 632 48 6, 7, 19, 633, 655 630 9, 250 21, 324 24, 48 622 13,4, 6-8, 290
. .
11-16,
13,
.
301
54
141
xin.
XIV. XVI. XVIII.
jj
'
12, 3-5,
1,2,
13,
1,
XIX. XXI.
xxi'i.
10,
8,
XXIIL
XXIV. XXVI.
XXVII.
XXVIII.
15,
14,
5,
XXIX.
XXX.
15-31
ECCLESIASTES.
III.
17,
IV
V.
4,
5,
VIL
X. XII.
21,
1,
9,
2-6,
3,
5,6,
XXIX. XXXIV.
XXXV.
XXXVII.
XL.
XLII.
Song of Solomon.
II. 12,
6,
6,
.
XLIV.
621
VII. VIII.
. .
256 441
XLV.
XLVI.
Isaiah.
I.
...
1,
.321
5,
5,6,
II. 16,
iii.
2,3,
3,
LXXXVIII.
XCV.
7,
20,
391
467, 508
V.
25,
236 672 18, 630 21, 629 409 630 12, 16, 403, 459 308 23, 29, 630 25, 408 10, 49 8, 9, 10, 1,2,5,6,7,293 294 5,6, 329 7, 323 357 3, 323 1, 49 6, 259 19, 374 3, 323 26, 633 34, 47 1, 237 2, 49 13, 236 11, 258 11, 489 3, 323 3,5, 279 7, 298 17-23, 323 13, 420 11, I:
.
743
744
Cliapter.
Chapter.
Verse.
Page.
Chapter.
I.
Verse.
Page.
.
VIII.
IX.
X. XI.
XII.
xfii.
XIV.
xv.
XVI. XVII.
xvfii.
327 344 342 13, 290 34, 5,293. 294,295 457 10, 572 l-t, 236 29, 484 16-18, 344 18, 554 46, 502 13-15, 346 14, 312 19, 312 24, 31, 313 25, 308 31, 504 34, 35, 347 35, 288 42, 50, 312 49, 602 55, 610,611 3, 259 25, 347 4, 348 8, 9, 50 27, 28, 558 1,
27,
7,
XXVII.
XXVIII
33, 35,
571
236
2.35
51-53,
61,
.
68,
II.
1, 2, 3,
2-4,
8,
14,
566
ib.
23,
24
III.
,,
567
ib.
605
340, 452
4,
282
4, 5, 6,
19,
Mark.
2,
2, 3, 3,
II.
III.
IV.
vi.
IV.
2-12,
4,
17,
29,
VII.
6,
6,7,
10,
131
12, 16,
251 312
IX. X.
xix.
XX.
XXI.
468 348 349, 466 18, 349 19, 312 1, 232 16, 29-34, 558 350 5,
5,
XI.
xi'i.
7,
131
13,
350
351
559, 560
16,
XXII.
XIV.
351 307
232
352, 452 352, 353
257 358 348, 358 19,' 358, 466 23 45, 46-52. 558 657 13, 350, 359 17, 10, 11,351,359 19,352,360,452 26,352,360,448 360 29, 30, 349,361 31, 36,354,361,452 572 10,11, 560 18, 354, 362 562 69,
23,
<',
.
XXIII.
XV.
631
575
561
XXIV.
XXV, XXVI.
XXVII.
50 150 312 14, 560, 561 8, 560 21, 354 31, 562 71, 572 4, 575 5, .0, 10, .355, 463 575 32,
19,
XVI.
563 564 362, 448 485, 486 355, 362 568 565 566
ib.
ib.
366 308 557 1-10, 344, 367 27, 126 37, 312 41, .346, 368 VIII. 10, 250 2.3, 312 ix, 9, 235 23, 558 28, 349, 368 x. 27, 312 29-37, 391 42, xi'. 607 XII. 12, 290 51, 572 58, 312 xfii. 18, 557 24, 309 XV. 312 3, 313 11-32, 313 1, xvi. 312 19-31, 657 21, 250 XVII. 1, 312 XVIII. 1. 36.% 466 20, 558 35-4.3, 350, 369 XIX. 46, 351, 370 XX. 17, 28,352,370,452 352 37, 354 42, 42, 43, 370.452
V. VII.
36,
'.
,
XXII.
Luke.
17,
572 362
XXI li!
'560
36
370, 448
575 564
745
746
Chapter.
747
J^
it
Press in
Work was
put to
ERRATA.
Page 132, note
'
f,
to
Pam-
^b
read >3b.
read
avBvdiKrov.
for
avs-/.dsxTov
"
460, line
8,
m3 T
T
read n")3.
TT
Page 496 (Note.) I find from a letter of Dr. Nordheimer to Professor Stuart, in the American Biblical Repository, that he refers the article prefixed to the noun in this passage to the principle stated by him in these words " The article is subjectively prefixed to a common noun by way of emphasis, and to point it out as
:
one which, although neither previously nor subsequently described, is still viewed See American Bib. Rep. for Oct. 1841. as definite in the mind of the writer."
Matthew read Luke, and/o>- Luke, Matthew, read, Here the two clauses, which are declarative
in the
Date Due
^ojjiii^i