M. W. Jacobus 
 
 The Citation 
 Ephesians 5-^ 
 
 as Affecting the 
 
 Paulinity of the Epistle 
 
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 APR 1 1915 
 
 The Citation Ephesians 5 i4 
 as Affecting the Paulinity of the Epistle 
 
 by M. W. Jacobus 
 
 in Hartford, Conn., U. S. A. 
 
 There has always been a serious difficulty with this cita- 
 tion of our Epistle, not so much in understanding it, though 
 it is not overclear in meaning, as in locating the original of 
 which it is a reproduction. 
 
 The first supposition would naturally be that it came from 
 the Old Testament, the only other definite citation used by 
 the Author (4 s) apparently having its origin there ; but when 
 one takes the citation and goes to the Old Testament to find 
 its source, the quest becomes an almost hopeless one. So 
 much indeed is this the case that most critics, while admitting 
 a possible Old Testament ultimate basis for the words, hold 
 their direct derivation to have been from some source outside 
 the Canon, chiefly some early Christian hymn (e. g. Bleek, 
 Braune, Klopper, von Soden), or some apocryphal production 
 (e.g. Meyer, Schrader). No real argument has been attempted 
 in proof of such a view, unless it is by Braune who believes it 
 confirmed by the reference to "psalms and hymns and spiritual 
 songs <( in v. 19, as well as by the significance of church hymns 
 in themselves 1 ) but even this is not what might be called a 
 
 1) Com. on Eph. (in Lange Com.) transl'd by Riddle — New 
 York. 1870. p. 186. 
 
 Festschrift f. Bernh. Weiss. 
 
10 Jacobus 
 
 vigorous reasoning. The general theory of an extra canonical 
 source is in fact rather an instance in which, the more likely 
 source of the Old Testament having apparently failed, there 
 seemed to be no other possible source left save these which 
 were adopted as a sort of last resort, the general admission 
 being that, even with these sources, the question remains 
 shrouded in darkness. It doubtless does, for, on the basis of 
 such extra Biblical sources as above proposed, there can be 
 practically no proof of the theory. The hymn or the apo- 
 crypha from which the citation is supposed to have been made 
 is not known to exist ; it is simply assumed to meet the emer- 
 gency, so that the theory is a purely speculative one. 
 
 It is, of course, quite possible that such a theory should 
 prove itself true. The mere fact that it is hypothetical does 
 not necessarily make it false. In fact if an Old Testament 
 source be absolutely barred out and this be a bona fide cita- 
 tion, as it seems quite evidently to be, then its source must 
 have been an extra Biblical one and, among the many disco- 
 veries of the present day, some traces of it may be found. 
 The citation would be so far itself proof that a source once 
 existed and that one would be justified in searching for it. 
 
 There is however, and always must be, one stubborn diffi- 
 culty in the way of holding this extra canonical view. Assum- 
 ing the honesty of the Author in making his citation, it is im- 
 possible to understand the formula Stb Xeyei as indicating any 
 other than an inspired source for the words which follow it 1 ). 
 This is the universal significance of \e<yei with New Testament 
 writers, not only when it is accompanied by subjects which 
 leave no doubt as to the Biblical source intended 2 ), but where 
 it is without subjects at all 3 ). Such use of Xeyei would be 
 
 1) Toy, Quotations in the New Test. New York, 1884. p. 198. 
 Clemen, D. Gebrauch d. A. T. in d. neutest. Schriften, Gutersloh, 
 1895, p. 220. 
 
 2) e. g. 6 v6fj.os (Rom. 3n> I Cor. 9 s ); v ypa<pr) (Rom. 43. Gal. 
 4 80. Jac. 2 ss); rj duccuoativr) (Rom. 10 c) 6 Xp-q/xaTLcr /x6s (Rom. 11 4); 
 rd irvevna rb (Lyi.ov (Heb. 37) Aavetd et al. (Rom. 4s; 10ie isff). 
 
 3) Rom. 9 15. I Cor. 9 10. II Cor. 62. Heb. lVf., where it refers 
 
Ephesiansoi4 and the Paulinity of the Epistle. 11 
 
 perfectly natural with Hebrew writers ; for, when the doer of 
 an action is not named, the instinctive tendency of the Se- 
 mitic mind is to attribute it to the great Doer from whom 
 all action eventually flows. It is, consequently, quite inter- 
 esting to note how frequently this personal use of Xe^ec occurs 
 in such a Semitic book as Hebrews. We may admit the 
 existence of such Hellenistic collections of Old Testament 
 passages as Hatch suggests 1 ), or of such Old Testament an- 
 thologies as Vollmer proposes 2 ), and understand that New 
 Testament writers as well as Church Fathers may have used 
 them in citing and cited from them with such acknowledged 
 Old Testament formulae as the one in question before us, and 
 yet the exclusive Biblical significance of these formulae be 
 fully maintained ; for in these cases their use would be justi- 
 fied by the fact that, whatever was the form of the passages 
 gathered into these manuals, they were in actual content Old 
 Testament passages and only such. They were inspired Scrip- 
 ture, though they might be found collected outside the Canon 
 and, if quoted, had a right to be quoted for what they were 3 ). 
 
 back to 6 de6s. Rom. 10 s, where it refers back to v ZiKaioaivf). Rom. 
 15 io. Heb. 8 is and Paul in Acts 13 35, where the subject is understood 
 from that inferred as speaking in the quotations preceding. Rom. 9 26. 
 Heb. 4 7; 5 e, where it is accompanied by local statements which make 
 the references clear. Jac. 4 6. Eph. 4 s. Heb. 10s, 8 , 30; 1226, where the 
 O. T. sources are evident from the quotations themselves. 
 
 1) Essays in Biblical Greek. Oxford, 1889. pp. 203 f. 
 
 2) Die A. T. Citate bei Paulus. Freiburg i. B. 1895. pp. 43, 48. 
 
 3) This usage of Xfyei removes all such theories as: 
 
 a) That our citation is from some unrecorded word of Christ 
 (Rhenferd) — in which case in fact Xpto-ros should have stood 
 before \i-yei. 
 
 b) Or that it is from some >> Geisteswort <( given to the Church by 
 its inspired prophets and based upon an O. T. Scripture 
 (Steir). 
 
 c) Or that Paul himself is here posing as a prophet and speak- 
 ing from his own subjective consciousness (Bugenhagen, 
 Calixtus). 
 
 d) Or that \iyei is here used impersonally — )} dicitur (< (Bor- 
 nemann) The impersonal use of \£yeii», common to all langu- 
 
»•- 
 
 12 Jacobus 
 
 But, if this be the significance of our formula, it becomes 
 critically necessary to exhaust every possibility of adjusting 
 the citation to the Old Testament before we assume that, in 
 spite of the formula, what is cited is after all of extra Biblical 
 origin. 
 
 There seem to be three possibilities of such Old Testament 
 adjustment : 
 
 1. There is the possibility of some definite Old Testa- 
 ment passage from which our Author may have taken the 
 thought, if not the words of our quotation. 
 
 2. There is the possibility of some combination of Old 
 Testament passages which our Author may have had in mind 
 as he wrote, working their common sentiment into the thought 
 of our quotation 1 ). 
 
 3. There is the possibility of some extra Biblical collection 
 of Old Testament passages, as Hatch and Vollmer suggest, in 
 which there may have been made some combination of 
 phrases as would make it possible for our Author to secure 
 our quotation without much if any alteration. 
 
 Against the first possibility is the persistent fact that any 
 Old Testament passage from which our quotation may have 
 been made, even in thought if not in word, seems almost 
 beyond finding. The passage most generally proposed, and 
 for which there has been the most said, is Isa. 60i "Arise, 
 shine ; for thy light is come, and the glory of the Lord is risen 
 upon thee. (C But when one comes to compare our citation 
 ("E7«|0e, 6 KctdevScov, /cal avdara etc tcov veicpoiv, Kai eVt- 
 (fxivcrei aoi 6 X/otcrTo?), with either the Hebrew (nfK 'p?p 
 
 ages, is confined to the passive form of the verb (X^yerai). 
 <t>i7/xi is so used in the active, but almost wholly paren- 
 thetically. 
 1) In this general class would belong Johnson's view that the 
 quotation is merely a statement of the substantial teaching of various 
 O. T. Scriptures to the effect that Christ shall be the light of those 
 who turn from their sin to seek him. The quotations of the N. T. 
 from the Old, Considered in the Light of General Literature. Phila- 
 delphia, 1896, pp. 114f. 
 
Ephesians 5 14 and the Paulinity of the Epistle. 13 
 
 ; tv sp.Sj; nfrr nfapi p„ix ^^r' 3 ) or with the LXX : 
 (<I>&)Ti£bu (fxoTi&v, 'lepovcraXr/fi, rj/cei yap gov to <£eo?, /cat 77 
 So|a Kvpiov eirl ere ctvereraXKev') it becomes clearly evident 
 that, as far as similarity of words is concerned, there is hardly 
 anything to sustain the proposition. There is scarcely any 
 similarity between our citation and the LXX ; while, in the 
 case of the Hebrew text, the imperative eyeipe would of course 
 correspond to 'Dip and the phrase ical eirt^avaei aoi 6 Xpi- 
 o-tos could perhaps be understood as an effort to reproduce 
 nil tSj; nirv 11331, but there all similarity ends and the 
 most ingenious device to account for the remaining words and 
 phrases, 6 fca0ev8a>v and avdara Ik twv ve/cpaiv, wholly fail. 
 It is also apparent that, even in the matter of similarity of 
 thought, the comparison does not carry itself through. If it 
 could be supposed that the Author has taken the Old Testa- 
 ment passage and compressed its thought into the one idea 
 "Arise <( and then taken this idea and elaborated it into the 
 directions of " awaking from sleep (( and a " resurrection from 
 the dead (< and finally put all this exhortation into the form 
 of a condition upon the fulfilling of which Christ's shining on 
 them was to depend, we might possibly account for it ; but to 
 work this out would require a considerable amount of imagi- 
 nation on the part of the critic who suggests it and a much 
 larger amount of arbitrary handling of his Old Testament 
 passages on the part of the Author himself. It certainly does 
 not satisfy us and we do not wonder that those which hold 
 to it do so with little or no enthusiasm of conviction. 
 
 But if this is the most likely passage from which our 
 quotation could have come and this is all that can be said in 
 favor of it, it stands to reason that the other passages which 
 have been suggested have almost nothing to commend them. 
 Such passages are : Isa. 26i9 "Awake and sing, ye that dwell 
 in the dust : for thy dew is as the dew of herbs, and the earth 
 shall cast forth the dead.« (Heb. '3 I3jp 'iptsf uni urpn 
 : Van CD'xai rixi ^jSb rhix Sta LXX ev^pavd^aovTai ol iv 
 
 rrj yff rj yap Spoaos rj Trapa aov cap,a avroh ianv, rj 8e yrj 
 twv acreficov Treaeirai.^) Isa. 51 1 7 "Awake, awake, stand up, 
 
14 Jacobus 
 
 Jerusalem, which hast drunk at the hand of the Lord the 
 
 cup of his fury (< ; (Heb. *itf£ o!?{3"n; 'pip in-n;»nn ,_ }-n;?nn 
 innn DOTix nfrr Tp ri'nr LXX. 'Egeyeipov itjeyeipov, avd- 
 GT7]di 'lepovaaXijfJL, r/ iriovaa e/c ^etpo? ~Kvpiov to ironqpiov 
 rod 6v/xov avrov.) Ps. 442 3 [24] "Awake, why sleepest thou, 
 Lord ? Arise, cast us not off forever/' Heb. rraS nyp 
 .•m-jb rotfrSK nrpn *px ftf'n LXX. i£eyep0r)Ti- ha rl 
 
 VTrvols, K.vpie ; avdarr]6t ical fxrj cnraxTr) eh t4\os). 
 
 Against the second possibility of some combination of Old 
 Testament passages is the fact, equally persistent with the 
 preceding, that a combination of passages, from which our 
 passage could have come as a quotation, is fully as diffcult 
 to find as any definite and distinct passage has been. Isa. 60 1 
 ("Arise, shine ; for thy light has come, and the glory of the 
 Lord is risen upon thee (< ) has been combined with Isa. 26 19 
 ("Awake and sing, ye that dwell in the dust : for thy dew is 
 as the dew of herbs, and the earth shall cast forth the dead. <( ) 
 Beza, Callixtus, Clericus, Meier, C. Crusius. To Isa. 60 1 (as 
 above) has been added Isa. 52i ("Awake, awake, put on thy 
 strength, OZion ; put on thy beautiful garments, Jerusalem, 
 the holy city") 1 ) Schenkel. And with this same passage (Isa. 
 60 1) has been placed even Isa. 92 [1] (" The people that walked 
 in darkness have seen a great light ; they that dwelt in the land 
 of the shadow of death, upon them hath the light shined (< ) 2 ) 
 Baumgarten, Holzhausen, Klausen. But in each one of these 
 cases it is clear that no ideas are gathered from which those 
 of our passage can have been quoted. The " awaking from 
 sleep (< is not here, much less the " rising from the dead ; (< while 
 no reason is offered by any of the passages for the Author's 
 placing of the exhortation on the basis of a condition the ful- 
 filling of which could alone secure the blessing of Christ. 
 
 1) Heb. Ehpn Ty dWit ijrnxan nja 'BtoS \v% yy. 'BtoS nyr ny? 
 
 LXX. E^eyeipov i^eyelpov, 'Zeiuv ivdvcrcu ttjv l<rx^v <rov, 'Eeidiv, ical <rv evSvaat 
 rr)v 86^av aov, lepovaaX^p., ttoXis ij dyia. 
 
 2) Heb. DrrSy puj tik nip^jf pN3 '3^ Srn tin }jo ijttfna Dobnn o;;n 
 
 LXX. 6 \aos 6 TropevdpLevos ev ctk6t€i, idere 0ws fxiya ' oi KaroiKovvres ev X^P a 
 aKia da.va.Tov, 0<2s \ap.\pei i<p v/j.as. 
 
Ephesiaus 5 14 and the Paulinity of the Epistle. 15 
 
 As to Johnson's view referred to above 1 ) it would seem 
 to amount to a confession that no definite combination was 
 possible and to make its suggestion of a substance of various 
 Scriptures as a kind of guess of last resort. It would appear 
 in fact, if any combination of passages was in the Author's 
 mind, definite or indefinite, the only combination possible 
 could have been some arbitrary one found in some such Old 
 Testament manual as Hatch and Vollmer suggest ; but against 
 this possibility remains the unfortunate fact of its thoroughly 
 arbitrary character, even granting a full acceptance of the 
 assumption that such manuals did exist. If the Author was 
 unfamiliar with the Old Testament from which he quoted, or 
 did not care to press its exact statements into the service of 
 his thought, perhaps a recourse on his part to such an irre- 
 sponsible assemblage of passages could be understood ; but 
 the other citation in his Epistle (-Is), where a distinct Old 
 Testament passage is quite definitely used, would appear to 
 make this more than unlikely. But what then shall we do ? 
 In the way of each of these three Old Testament possibilities 
 there seem to be strong difficulties. Does this mean that we 
 must give up all thought of an Old Testament source at all 
 for our quotation and fall back on the gratuitous assumption 
 of a liturgical or apocryphal origin ? We confess there does 
 not seem to be any other way out of our difficulty, unless 
 critics have failed to exhaust these three groups of possibilities 
 which have been placed before us. This failure we are quite 
 willing to believe they have made, because it is evident that, 
 in all the investigation so far, there has been one radical mis- 
 take, and this is, that there has not been taken into full 
 enough consideration the connection of our quotation with the 
 context in which it stands 2 ). The binding of the quotation 
 with what precedes it through the illative formula Sco Xeyet 
 
 1) p. 12. 
 
 2) Cf. Clemen's strange interpretation of the Ep's context: Gebrauch 
 d. A. T. pp. 220 f. ; also Braune's interpretation : Com. p. 186. 
 
16 Jacobus 
 
 leaves no doubt that, in the Author's mind, this connection 
 was a close one. It is not likely therefore that we will under- 
 stand the quotation itself, unless we appreciate the connec- 
 tion ; and it is only as we rightly understand the quotation 
 that we will be in position to solve the problem of its source. 
 
 The chapter in which our citation occurs is located in the 
 hortatory portion of the Epistle and in that specific part of it 
 where the Author, after having enlarged upon the faults which 
 exist in the relations of men to each other (42 5 — 52), proceeds 
 to make his exhortation against those personal faults which 
 more especially affect the holiness of his readers (5s — 21). 
 There is given in vs. 3 f . an enumeration of vices which he 
 says are most radically opposed to their character as saints 
 and in v. 5 there is added, as the reason for his bringing of 
 these forward so prominently, the fact that the foremost of 
 them are vices which exclude from all share in the Kingdom 
 of Heaven. With v. 6 he directs his attention to those who 
 were deceiving his readers into these vices and (v. 7) urges 
 against becoming partakers with them in their conduct of life, 
 the reason for which urging is given in v. 8, viz : the fact of 
 the radical change in their spiritual condition which would 
 make any fellowship with these who would so deceive them 
 essentially impossible. Now this statement of v. 8 is made 
 emphatic by the use of abstract terms in the predicate (o-k6to<; 
 and <£<«<?) which emphasis is carried out, not simply by the 
 continuation of the term $w? in the conclusion, but by the 
 fact that this conclusion is appended without any connective 
 ovv to the primary thought which precedes (oj? reicva cpcorbs 
 ireptTraTelre). To this exhortation further the reason is added 
 in the statement of v. 9 that light has no results — does not 
 realize itself, amounts to nothing — unless it is carried out 
 in character and life. This reason is added parenthetically 
 however so that the participle of v. 10 (hoKi^d^ovTes) is joined 
 directly to the concluding verb of v. 8 (jrepLTrarelTe) as carry- 
 ing out this verb's idea regarding its mode and maimer. — 
 As children of light they are to walk, with this idea constantly 
 before them, of examining and testing what would be well 
 
Ephesians 5i4 aud the Paulinity of the Epistle. 17 
 
 pleasing to the Lord. At the same time the verbs of v. 11 
 (^77 awKoivwelre — 8e i\eyx 6T follow in ordinary sequence 
 as additional items in the exhortations, showing negatively 
 that the readers were not to be partners with these evil work- 
 ers in their unfruitful and resultless deeds of darkness, but 
 rather to protest against them and to reprove them ; so that 
 v. 12 gives the reason on which the concluding exhortation 
 of these two verbs is based, viz : that these deeds which they 
 did in secret were too shameful even to be spoken about, to 
 say nothing of being done. 
 
 This brings us to v. 13 which forms the immediate con- 
 text of our citation. Confessedly it is a difficult verse, not 
 merely because of the connection which it has as a verse with 
 the verses which precede it and the connection which its two 
 parts have between themselves, but also because of the mean- 
 ing of its individual words. The most natural connection is 
 of course 1) to join v. 13 ;l with v. 12, as in contrast with it 
 (Se) and so, along with it, as proof (70/0) of v. 11, giving 
 thus the completed reason for the reproof urged in this verse, 
 viz : the fact that these evil deeds are indeed too shameful to 
 be spoken about ; but that, although this is so, yet where they 
 are reproved they will become manifest; 2) to join v. 13 b 
 with v. 13% as giving the reason (7a/?) for this last statement 
 that these deeds will become manifest when reproved, viz : 
 the fact that everything which becomes manifest is light. 
 
 Now when we come to ask what all this means it is evi- 
 dent that we will obtain a satisfactory answer to our question 
 only by a careful sudy of the words themselves which form 
 our verse. And it is also evident that our study will secure 
 us this result only as we remember the cardinal principle of 
 all hermeneutics — that wherever the same words occur, they 
 must be taken in the same way and given the same meaning, 
 unless there is some strong reason against so doing. 
 
 With this principle before us therefore it becomes quite 
 clear 1) that eX^^o^em must refer to eXe^ere (v. 11) and 
 must mean, "reprove", "rebuke"; 2) that (fravepovrat and 
 (fxtvepovfievov must both be taken in the same voice and must 
 
 Festschrift f. Bernh. Weiss. 2 
 
18 Jacobus 
 
 both mean alike w make manifest <( , the opposite of tov gkotovs 
 (v. 11) and /cpvcfifi (v. 12) ; 3) that <£<wto'<? and $&)? must both 
 be understood in the ethical sense, as in vs. 8f. With these 
 meanings then thus adjusted our verse reads : >> But all things 
 reproved by the light — i. e. the light of divine truth as re- 
 presented in the Christians who are themselves children of 
 this light, who are suffused by it, who are bearers and heralds 
 of it — manifest themselves in their true nature — i. e. show 
 themselves out — for everything which so manifests itself is 
 itself of the nature of light. <( In other words the Author has 
 in mind the effective, saving reproof accomplished by the light 
 of the Gospel, which turns the works of darkness into works 
 of light and so makes them possible of manifestation, in fact 
 so makes them necessary of manifestation ; since, having be- 
 come light, they must manifest themselves. His endeavor is to 
 present to his readers, as his most effective reason for their 
 not becoming partners with those who practice these evil deeds, 
 the fact, not simply that these deeds are not fit so much as 
 to be named, but rather that these deeds of darkness are 
 capable of being changed into deeds of light, through the con- 
 version of those who do them ; so that, far from yielding to 
 the seductions of those who would lead them into these evil 
 ways, it should be their ambition to bring to bear upon them 
 the effective and saving rebuke of the Gospel that shall change 
 them into doers of the deeds of light and not of darkness. 
 As a consequence therefore the verbs fyavepovrai and fyavepov- 
 fxevov, while possibly passive in form, are evidently medial in 
 signification. This would not be out of accord with even the 
 best of Greek style 1 ) ; and would be quite in agreement with 
 the usage of <j)avepova6at in several New Testament passages 2 ), 
 so that, finally, the idea of our verse shows itself to be that 
 
 1) Cf. Winer, Am. Ed. § 38 pp. 254f. Jelf § 367. 2. 
 
 2) e. g. Job.. 1 si ; 9s. II Cor. 4 io (so also v. 11). I Job. 2 19; 49 — 
 Cf. also Mark 16 12 and sucb passages as II Cor. 5 iof. I Pet. 5 1. I Job. 
 3 a. — See also tbe interchange of the Act. (with reflex pron.) and the 
 Pass, (in tbe above reflex sense) in Job. 21 1, 14. 
 
Ephesians 5i4 and the Paulinity of the Epistle. 19 
 
 all things reproved effectively by the light manifest themselves, 
 because, through this saving reproof, they are themselves con- 
 verted into light and so must necessarily manifest themselves, 
 for light cannot do anything else than show itself where it 
 exists'). Now to this general idea of the Christian's respon- 
 sibility to reprove the evil which is around him our citation is 
 appended by means of the illative particle (Sio), in ordertogive 
 an authoritative illustration of the idea. w Wherefore — as car- 
 rying out this spiritual principle of reproving the deeds of 
 darkness — the Scripture saith : Awake, thou that sleepest, 
 and arise from the dead, and Christ shall shine upon thee. <( 
 
 But this being the progress of thought leading up to the 
 citation and this being the connection of the citation with the 
 preceding thought it must be painfully clear that the chief 
 difficulty with all the Old Testament sources so far proposed 
 — both single passages and combination of passages — lies not 
 merely in the dissimilarity of their ideas with those of the 
 citation but in the impossibility of their ideas having any 
 relation to this thought with which the citation is preceded. 
 None of the passages proposed has any connection with this 
 principle of the reproof of evil. No such thought appears in 
 Isa, 60 1, not even as this passage is carried back to the pre- 
 ceding chapter and made to depend for its significance on the 
 thought there produced. The Prophet's cry is addressed, not 
 to the doers of evil, but to the elect remnant of Jehovah's own 
 people and its purpose is not to awake them from the sleep, 
 nor from the death of iniquity, but to arouse them to a sense 
 of the realized hope which has come upon them in their bless- 
 ing of light. The connection of the passage is with the idea 
 
 1) In favor of this rendering of our verse is the peculiarly parallel 
 passage 1 Cor. 14 2 4 f. : £dv 8e iravres ■n-po<t>r)Te'uu3<Ttv, elaiXdrj 5£ tis (Lttkitos 
 7] Iditbrris, iXiyx^Tai virb irdvruv, dvaKpLverai inrb vdvrcov, to. tcpvirrd rrjs tcapdlas 
 avTov <pavepa ylverai, Kal ovrws ireawv eirl irpbcrojirov irpocrKvvqcreL ry Oeo5, dway- 
 y^Wcjjv 6tl"Ovtws 6 debs £i> vpuv io-rlv. In addition to which passage is the 
 si niie what similar one of Joh. 3 21 : 6 8e ttolQv ti\v d\rjdet.a.v epxerai npbs rb 
 (pws, iva cpavepiodrj avrov rd epya tin ev QeQ icrrlv eipyaap-iva. 
 
 2* 
 
20 Jacobus 
 
 of darkness, rather than with that of sleep or of death. It 
 goes back thus to 599. B We look for light, but behold dark- 
 ness; for brightness, but we walk in obscurity, we grope for 
 the wall like the blind, yea, we grope as they that have no 
 eyes: we stumble at noonday as in the twilight." — So comes 
 the enthusing cry of our passage over against their despair : 
 "Arise, shine ; for thy light is come and the glory of the Lord 
 is risen upon thee (< . But there is no possible way of fitting 
 this in with the thought of the Epistle which precedes our 
 citation. It is utterly foreign to it, moves along an entirely 
 different plane and works in an entirely different direction 1 ). 
 And yet this passage in Isaiah (60 1) is supposed to be the most 
 probable source of our quotation. Equally therefore do the 
 other proposed passages fail. Those in Isaiah (26i9; 51ir; 
 52i ; 92) are all of them addressed to God's people — not to 
 sinners outside of Israel — and have all of them to do with 
 the entrance of this people upon the realization of their hope 
 — not with their repentance and recovery from sin ; while the 
 passage from the Psalms (442 3) proves itself even yet more 
 unfit, as it is addressed to Jehovah himself and is a cry to him 
 for help. It would seem consequently that none of these 
 passages has any right to be considered as the source of our 
 citation. 
 
 This brings us then to the practical question whether, in 
 this new light of the context in which our citation stands and 
 the citation's close connection with it, there would suggest 
 itself to us, as the source of the citation, any other Old Testa- 
 ment passage than these which have been proposed above. 
 
 In answering this question it might as well be confessed 
 at the outstart that, if it be true that a hortatory quotation, 
 such as ours is, can find its source only in the outburst of a 
 prophet's or a psalmist's mind ; or, if it be held that this quo- 
 
 1) So that Bohl's ingenious attempt to get the last clause of the 
 
 citation from verse 2 of Chap. 6U amounts to nothing. His understanding 
 
 of the context in both Prophet and Epistle is wrong. D. A.T. Citate im 
 N.T., Wien, 1878, pp. 253f. 
 
Ephesians 5u and the Paulinity of the Epistle. 21 
 
 tation is essentially poetic and must have a poetic passage for 
 its origin, then there is nothing in psalm or prophecy from 
 which it could have come. If however it be true that this 
 quotation is not essentially poetic, and if it be true that pro- 
 phecy and psalm are not the only possible sources for horta- 
 tory quotations, then it may be possible to go outside the book 
 of Isaiah or the Psalms and find the passage which the Author 
 had in mind, the one chief condition being that the thought 
 of the passage shall fit into the thought which our quotation 
 has, as it stands connected with the context which precedes 
 it. But it is quite evident that the poetic character of this 
 quotation has never been proved 1 ); while it must also be 
 evident, on general principles and specially from New Testa- 
 ment usage in quoting, that a hortatory quotation might 
 readily go outside of prophet and psalm for its origin, if there 
 be hortatory passages in the narrative parts of the Old Testa- 
 ment which lend themselves to quoting 2 ). 
 
 With these facts in mind it would seem by no means 
 going astray should we place in comparison with our quota- 
 tion the passage from the first chapter of the book of Jonah, 
 where the recreant servant of Jehovah is aroused by the 
 mariners from his sleep and apprised of the danger in which 
 he and all of them are. 
 
 The Hebrew of the passage reads : aip o^nj 1*?tid 
 -qxj k - Vi ub CTrrbxn nyy^. ,l >ix ^jtv^n-Sn kid The LXX 
 
 is as follows : Tt crii pey^ea ; avdcrra real eiriKakov top 
 ©eoV, gov 07T(w? oiao-oiar) o (*)e6<> rj/JLas Kai fxr) ctTroXco/jLeda. 
 
 Now it is evident, even at first glance, that there are some 
 
 1) Westcott and Hort's poetic arrangement of it in their Greek text is 
 their judgment as to its character, but nothing more. Von Soden also 
 contents himself with the general remark : ^Dies selbst kann seinem Ton- 
 fall nacff entweder eiue feierliche Forinel oder eiuem Ilymnus entuommen 
 sein <( (Com. liber Eph. , in d. Holtzmann'schen Hand-Corn. z. N. T., Frei- 
 burg i. B., 1891, p. 141). 
 
 2) e. g. Rom. 15 io, quot'd fr. Deut. 32 43 ; Gal. 4 30, quot'd fr. Gen. 
 21 10 ; I Pet. 1 16, quot'd fr. Lev. 11 44. 
 
22 Jacobus 
 
 striking resemblances between this passage and the quotation 
 in our Epistle. 
 
 1) There are resemblances in words : 
 
 a) oil corresponds to KadevSeiv, though we are quite 
 ready to believe that the Hebrew verb would have been better 
 reproduced by fcoifiaadai, as being stronger than KadevSeiv, 
 especially as the Author seems to have understood the sleep 
 metaphorically as the sleep of death. The participle form in 
 which am is cast also bears resemblance to the 6 KadevSoov, 
 though the Hebrew participle is not to be taken in the abso- 
 lute vocative sense which 6 KaOevhoov represents. The LXX 
 Tt crv pey%ei<; ; renders it much more faithfully b) CDip cor- 
 responds to avdara, both in meaning and in the form of 
 the verb. 
 
 2) There are, beyond this, resemblances in ideas : 
 
 a) The dead sleep of on is clearly reproduced in the 
 €k rcov veicpwv from which the sleeper is called upon to arise. 
 And this is quite significant, since it is difficult to understand 
 how the Author would have come upon the idea of death and 
 given it to us so distinctly in his quotation unless he had found 
 it in the original from which he made his quotation, b) The 
 purpose of the cry to arise — the hope that perhaps ( ,l ?ix) 
 God would bethink himself of them (ntyy) and they would 
 not perish (t^x) finds at least an adaptation by the Author 
 to the New Testament setting in which he has placed the 
 passage. The idea of saving is clearly contained in iin<pav- 
 aiceiv which is used here ethically, though in its LXX usage 
 it is always physical 1 ). It is intended to carry out in verbal 
 form the ethical idea already present in (pays (vs. 8f., 13). 
 
 3) But, most of all, there is a resemblance between the 
 general thought of the context in which the Old Testament 
 passage stands and that of the context of our quotation : In 
 Jonah the narrative which leads up to v. 6 gives an account 
 of the Prophet's commission to go and preach against Nineveh, 
 and his truant rebellion against Jehovah, which brought him 
 
 1) Job 25 s ; 31 26 ; 41 9 (10). 
 
Ephesians 5n and the Pauliuity of the Epistle. 23 
 
 down to Joppa and placed him on board this Tarshish bound 
 vessel; then the storm which followed him on the sea, the 
 mariners' fear, the Prophet's deep sleep in the hold of the ship, 
 and at last the shipmaster's urgent cry, as he roused him out 
 of his stupor: "What dost thou mean by soundly sleeping? 
 Arise, call upon thy God ; peradventure he will bethink himself 
 of us and we will not perish (( . In other words here is a 
 state of sinful rebellion against Jehovah, from which the cry 
 (at least in the purpose of Jehovah) is to be part of the means 
 of rousing the sinner. The principle of the reproof of evil 
 consequently lies in the thought of the passage and to a mind 
 that in the Old Testament was quite ready to see the spiritual 
 behind the narrative it would not be an unnatural thing to 
 apply it to such a line of thought as we find in the context 
 which precedes our citation in the Epistle and apply it in the 
 way we find it here applied. In fact it seems almost impos- 
 sible to rid ourselves of the impression that the thought in the 
 Author's mind, as he came up to the point of the citation, 
 must have sent him back to just such a passage as this in 
 Jonah to get a Scripture illustration for his thought. Here 
 in the Epistle the Author is pressing home upon his readers 
 their responsibility in the reproof of the works of darkness 
 around them. They could not have anything to do with such 
 deeds, for they must reprove them, and they were to remember 
 that, once effectively, convertingly reproved, they would them- 
 selves become light and as such manifest themselves abroad. 
 Here in this Jonah narrative he finds what on the surface 
 seems but a rousing cry from senseless sleep, but what in real- 
 ity was the first step in a divine rebuke upon a sinful servant 
 of God, administered indeed through heathen instrumentality, 
 but a rebuke which led ultimately to repentance and return to 
 the service of God. What more fitting to give point to the 
 Author's exhortation to his readers than this Old Testament 
 incident which lent itself so readily to spiritualization. To 
 be sure the mind which could so gather up an Old Testament 
 historical incident must have been one accustomed to see 
 
24 Jucobus 
 
 divine teaching in all Old Testament events and skillful in 
 gathering out of the events the teaching which they gave ; but, 
 granted such a mind, and our citation finds its most natural 
 origin in this Jonah passage which we have suggested. 
 
 It can consequently hardly be an objection that what is 
 here given by the Author as a Scripture illustration of his 
 thought is really but the frightened cry of pagan sailors to 
 their prophet passenger at sea. The Prophet for the time 
 being is, in his rebellion against Jehovah, the representative 
 of the rebellious world of sin ; while the heathen mariners, in 
 their rousing him from his stupor, are the unconscious instru- 
 ments of Jehovah who thus comes to bring before this faithless 
 servant the consequences of his sin. The underlying idea of 
 the rebuke and reproof of sin is still there and this is enough 
 for the Author who needs just this idea to illustrate what he 
 is urging upon his readers as their duty towards the evil which 
 is lying dark around them. At all events as between this 
 Jonah passage on the one side, and these Isaiah and Psalm 
 passages — either singly or in combination — on the other, 
 there seems to be in our mind but little difficulty to choose. 
 The thought of the context in the Epistle makes the one a 
 very possible source for the citation and makes the others next 
 to impossible as its origin. 
 
 We come thus to the concluding question of our paper: 
 Granting this to be a critically justified conclusion, what 
 bearing has it upon the Paulinity of our Epistle ? We would 
 not of course contend that the criticism of the Epistle was 
 closed with a favorable answer to this query. There may be 
 and doubtless are other objections to its Apostolic or even first 
 century origin, but we feel that a good deal is decided for or 
 against the Epistle by the answer which is given here ; so that 
 it is not a question of small importance and we may not dis- 
 cuss it except in a most careful way. 
 
 To help us in this discussion let us remember : 
 
 1) That, while Paul's citations are mostly from the pro- 
 phetic and poetic parts of the Old Testament, at the same 
 
Ephesians 5i4 and the Paulinity of the Epistle. 25 
 
 time he does not hesitate to appeal to the narrative parts as 
 well 1 ). 
 
 2) That, while his text seems to be most commonly the 
 LXX version, it is quite apparent, in some cases, that he has 
 gone to the original Hebrew, or perhaps some Aramaic version 
 instead — oral or written' 2 ) — of both of which things his 
 Rabbinic training would have made him quite capable 3 ). 
 
 3) That his attitude toward the Old Testament is one not 
 merely of reverence for its divine origin, but of belief in its 
 complete inspiration — perhaps not to the same absolute ex- 
 tent as the Author of Hebrews who seems to ignore all human 
 authorship in the Old Testament word, but nevertheless in a 
 most characteristic way that makes its inspiration a most 
 real and definite thing 4 ). 
 
 1) I Cor. 9 9 (Deut. 25 4) ; 10 7 (Exod. 32 e) ; 15 45 (Gen. 2 7). II Cor. 
 6ig (Lev. 26nf. — with Ezek. 37 2 7); 6 is (II Sam. 7 14) ; 81s (Exod. 
 16 is). Gal. 3 s (Gen. 12s; 18 u); 3 10 (Deut. 27 36); 3 13 (Deut. 21 23) ; 
 4 so (Gen. 21 10). Rom. 4 i 7 f. (Gen. 17 s); 9 9 (Gen. 18 10); 9 12 (Gen. 25 23); 
 
 9 15 (Exod. 33 19); 9 17 (Exod. 9 ie); 10 5 (Lev. 18 5); 10 6ff. (Deut. 30 isff.); 
 
 10 19 (Deut 32 2i); 11 af. (I Kings 19 14, is); 11 s (Deut. 29 3 — with Isa. 
 29 10); 12 19 (Deut .32 35) ; 15 10 (Deut. 32 is). 
 
 2) Cf. Toy (Quot's in N. T.) and Bold (Forschungen nach einer Volks- 
 bibel zur Zeit Jesu, Wien, 1873 ; Die A.T. Citate im N.T., Wien, 1878) for 
 discussion of this disputed point. 
 
 3) e. g. 1 Cor. 3 19 (Job 5 is); 14 21 (Isa. 28nf.); 15 5 4 (Isa. 25s). 
 Rom. 9 17 (Exod. 9ie); 10 is (Isa. 52 7); 12 19 (Deut. 32s 5 ). Cf. Toy, 
 Quot's in N.T. sub loc. In cases where the LXX reproduces the Heb. 
 exactly it is of course an open question whether after all the Ap. may 
 not have had the original Heb. in mind. The only cases where there 
 is any approach to certainty are where the LXX differs and the Ap. 
 seems to follow the Heb. in preference to the Greek. 
 
 4) This is evident a) from such appeals as he makes in Gal. 3 is 
 to a specific word, as well as b) from his frequent emphasis of the 
 precise words of his appeal (Gal. 3 10 » curse (< ; Rom. 4 1 1 » seal « ; Rom. 
 4 1 7 )} Father of many nations <c ; Rom. 9 7 » Isaac (< ). And it is seen also c) 
 in the elevated style of formula which he often uses and in which 
 sometimes God himself is represented as speaking in his Word (II Cor. 
 62, isff. Rom. 9 15, 2sf.), or the Scripture is personified as speaking 
 (Gal. 430; Rom 43 ; 9 17 ; 10 eff. ; 11 3f.) or even as foreseeing the future 
 events with reference to which its words were uttered (Gal. 3 s). And 
 
 3 
 
26 Jacobus 
 
 4) That specially his conception of the Old Testament 
 is one which holds it not as intended wholly and solely for 
 the times in which it was written, but for those in which the 
 Apostle himself was living 1 ). This was a natural result of his 
 fundamental belief in the Old Testament law as abrogated by 
 the work of Christ. He viewed the law as temporary, pro- 
 visional, having; its fulfillment in Christ and so passing away. 
 The typical method of his Rabbinic training was consequently 
 lifted up to a new level and given a new impulse ; for, if the 
 law was fulfilled in Christ, it must have prefigured him and 
 what was true of the law specifically must have been true 
 generally of the Old Testament as a whole. Its history, its bio- 
 graphy, even its geography must have had a meaning for these 
 Gospel times and have been intended for them. So it is that, 
 in writing to the Corinthians and warning them against their 
 evil life, he cites the experience of Israel in the wilderness as 
 having happened for our example, in which the Fathers stood 
 as figures of us and adds farther on not only that their history 
 has been a typical one, but that the record of it had been 
 made specifically for our instruction who live in these latter 
 days 2 ). And in charging them with the responsibility of 
 caring for those who spiritually ministered to them, he cites the 
 provision in the law for the freedom of the oxen in treading 
 out the corn and repeats substantially the same statement 
 regarding it, saying that it was made with these Gospel times 
 in view 3 ). So we see the significance of such a statement as 
 
 if it be demurred that in these cases the Ap. is introducing with this 
 formula merely the words which God actually spoke in the events re- 
 corded in the O.T. then such passages as Rom. 15 io. Gal. 3 i6 and even 
 I Cor. 6 is {(pTjcrlv) show such demurrer can not be universally applied. 
 Cf. Vollmer, A.T. Citate, pp. 73 f. 
 
 1) Vollmer pp. 77 f. 
 
 2) I Cor. lOe—n. Cf. Ellicott, Com. on St. Paul's First Ep. to 
 Cors. Am. Ed. Andover, 1889, pp. 191 f. Kling (in Lange Com.) Com. 
 on I Cor. Am. Transl'n. (Poor) 3d Ed., New York, 1869, p. 200. Godet 
 (in Clark's For. Theol. Library) Com. on St. Paul's First Ep. to Cor., 
 Engl. Transl'n. (Cusin) Edinburg, 1887, Vol. 2, p. 66. 
 
 3) I Cor. 9 io. Cf. Toy, Quotations in N.T. pp. 173f. Heinrici (in 
 
Ephesians 5i4 and the Paulinity of the Epistle. 27 
 
 he makes in his Galatian argument when he says : w And the 
 Scripture foreseeing that God would justify the Gentiles by 
 faith, preached the Gospel beforehand unto Abraham, saying, 
 In thee shall all the nations be blessed" '). And the signifi- 
 cance further of such a statement as that with which he intro- 
 duces his interpretation of the history of the bondwoman and 
 the free in Chap. 4 of the same Epistle. w WJiich things are 
 expressed allegorically — contain an allegory " 2 ). In fact this 
 gives the meaning behind the Apostle's so frequent incorpora- 
 tion of Old Testament thoughts and ideas and even specific 
 commands in the hortatory portions of this Epistle. 
 
 So it comes that, while holding strictly to the divine inspira- 
 tion of the Old Testament and quoting it often with specific 
 reference to its exact words, Paul holds himself free to quote 
 from it loosely, since the essential thing was to reproduce the 
 spiritual idea — in fact often holds himself justified in altering 
 it in his quotation, so as to bring out its' spiritual application 
 to the situation around him in his work. Believing that the 
 Old Testament was not only capable of such handling but was 
 intended to have it, and believing in his own personal posses- 
 sion of the Holy Spirit of divine wisdom and truth, it was a 
 perfectly natural thing for him to do 3 ). But in so dealing 
 with the Old Testament it became quite necessary for him to 
 establish a vital connection between his citation and the con- 
 text in which he places it. This constituted the very object 
 of his interpretation, for without this connection there would be 
 no reason in this interpreted truth which he brought out. It 
 
 Meyer Com.) Com. lib. I Cor. 7te Aufl., Gottingen, 1888, pp. 247—250. 
 Ellicott, Com. pp. 169f. 
 
 1) Gal. 3s. 
 
 2) Gal. 4a4. 
 
 3) Schultz's reference of this M double sense <( in O.T. prophecy as 
 created by the hearts of the O.T. people rather than as residing in the 
 O.T. writings themselves misses wholly the N.T. writers' claim to be 
 authoritative interpreters of O.T. truth ; for this makes them accommo- 
 date themselves to the Jewish ideas which they reproduce (Art. »Ueber 
 doppelten Schrif tsinn «, Stud. u. Kr. ( 1866, 1). 
 
28 Jacobus 
 
 must fit into the context in which it moved. Indeed this is 
 so in accord with Paul's general style of close nexus of 
 thought, that, apart from the purpose of the quotation, it 
 would seem an almost necessary thing for a writer like him- 
 self to do 1 ). 
 
 But this being Paul's attitude towards and his usage of 
 the Old Testament in his Epistles, there seems to be nothing 
 to prevent his having made such a quotation as this one, which 
 we have before us, from such a narrative passage as this in 
 Jonah, for such a purpose as is evident this quotation serves 
 in the Epistle's thought. In fact the two things which are 
 specially marked about the citation seem to have a distinctly 
 Pauline cast viz: a) the spiritualization of the Old Testament 
 narrative and b) the close reference of its spiritualized thought 
 to the thought of the context in which it stands. The Apostle 
 is exhorting his readers to have no contact with the unfruitful 
 works of darkness around them, but rather to reprove them 
 with Gospel truth ; for negatively these are deeds of which it 
 would be a shame even so much as to speak, while positively 
 they were deeds which, if effectively reproved by the Gospel, 
 would themselves become light and as such manifest themselves 
 abroad for good ; so then can be understood the reason for 
 the divine rebuke upon the recreant Prophet. It was given 
 on this same principle — that his recreancy deserved rebuke 
 — and was intended to have this same effect — to ultimately 
 bring him to repentance — and so has its proper application 
 to the situation with which the Ephesians are confronted, to 
 make which application evident the Apostle clothes the Old 
 
 1) Paul accomplishes this connection in various ways, sometimes by 
 using his citations as justifications of his argument, sometimes by placing 
 them as bases for his exhortations, sometimes bj r bringing them forward 
 as illustrations of his thought (e. g. Gal. 3io, isf. Rom. 12i9f. I Cor. 
 IO7). But always the context is kept vitally in view ; although there would 
 naturally be a greater freedom in handling the original passage where the 
 purpose was illustration of thought, or even where it was basis for exhor- 
 tation than where it was justification of argument (Cf. Johnson, Quota- 
 tions of N.T. pp. 29—61). 
 
Ephesians 5i4 and the Paulinity of the Epistle. 29 
 
 Testament thought in its Christian dress : >} Awake thou that 
 sleepest, and arise from the dead, and Christ shall shine upon 
 thee (( . This seems in every way to be the most natural inter- 
 pretation of our passage, at least when the failure of all the 
 other proposed interpretations is so conspicuous. 
 
 It would appear therefore that our citation constitutes no 
 objection to the Paulinity of our Epistle. Accepting the most 
 radical criticism of the Old Testament passages heretofore 
 suggested as its source the Old Testament is after all the 
 place of its origin; so that Westeott and Hort have erred in 
 failing to print it in uncial type. The assumption of an 
 extra canonical manual of Old Testament passages, from 
 some combination contained in which this quotation may 
 have come, is not necessary ; still less is necessary the hypo- 
 thesis of a Christian hymn or an apocryphal production of 
 the second century. Admitting the Apostle's belief in the 
 complete inspiration of the Hebrew Scriptures, in the original 
 purpose behind them and behind the events which they 
 record — that they should serve the Gospel times, as well as 
 the times to which they themselves belong — admitting his 
 belief in his own apostolic fitness, through the special posses- 
 sion of the Holy Spirit, to interpret and apply these Scrip- 
 tures and these events to the situations of his work and of 
 his day, it is perfectly possible, thoroughly natural and almost 
 necessary that he should go to such a narrative as this given 
 in Jonah in order to secure an authoritative illustration for 
 the thought he had in mind and, with this, an authoritative 
 basis for the exhortation he had just delivered. 
 
Ljaulord " 
 
 PAM PHLET BINDER 
 
 "Z^^Zi Syracuse, N. Y. . 
 ^^^ Stockton, Calif. ; 
 
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