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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

PROBLEMS IN THE NEW TESTAMENT

BY THE SAME AUTHOR.
Crown %vo. 4s.
STUDIES IN S. PAUL'S EPISTLE
TO THE GALATIANS.
RIV1NGTONS : LONDON.

PROBLEMS

CJe J^eto Cestament

CRITICAL ESSAYS

WILLIAM SPICER WOOD, M.A.
RECTOR OF UFFORD CUM BAINTON, NORTHAMPTONSHIRE
AND LATE FELLOW OF ST. JOHN'S COLLEGE, CAMBRIDGE

''AAAy 5f [SiSorai] kp\i.v\vzia. yXwo'o'wv. — I COR. xii. IO

RIVINGTONS
WATERLOO PLACE, LONDON
1890

AGNES,
"LOVED, AND LOST AWHILE,"
THE UNWITTING CAUSE TO WHOM IS DUE THEIR
PRESENT ISSUE,
THESE ESSAYS
ARE INSCRIBED, IN TOKEN OF PROFOUND GRIEF, AND
UNALTERABLE AFFECTION.

PREFACE
The object of the present Essays (to be followed, it
may be, if appreciated by a thoughtful public, by
others in the course of time), is to throw some fresh
light, where possible, on passages which have long
formed an arena of theological debate, by a minute
and critical analysis of their contents. Should the
results obtained, in some few instances, offend the
prejudices of any reader, he may be reminded that
what are his were once the author's prejudices also.
In the search for Truth, the inquirer is bound to treat
his most rooted and valued predilections as the
patriot treats his dear ones, when Duty calls him to
the post of danger. They may cling about him with
fond caresses, and strive to hold him back, but he
must cast them off, and go forward, at whatever
sacrifice of self. Truth, like Duty, only rewards

viii Preface.
the votaries who are willing to give up all for her
sake. It scarcely admits of a doubt that a considerable
portion of the obscurity which envelops numerous
passages of the New Testament, in spite of all that
ancient and modern scholarship has done to dispel it,
is due to that stream of tradition which, issuing from
the fount of patristic interpretation, has swept along
with it in its course all later exegesis of Holy Writ.
It requires a daring swimmer to breast so strong a
current, and the majority of commentators have been
satisfied to swim with the stream, or, in more specious
language, to walk in the old paths. Who will deny,
however, that, where obscurity exists, let it shelter
itself as it may under the aegis of revered and hal
lowed names (all honour to them !), the last has not
yet been spoken, and there is still room for a possible
e'claircissement. A new and thorough investigation
of the points at issue may lead to the disclosure of
the tiny "rift in the lute" which has wrought the
discord amid the harmonies; or, in other words, to
the critical error which has crept in and remained
unnoticed, rendering vague and indistinct, or double-
tongued, some apostolic utterance, which, at the time

Preface. ix
it arose, was intended to ring clear and true. " If the
trumpet give an uncertain sound, who shall prepare
himself for war ? "
Thus much having been premised in explanation of
its purpose, without further comment the author now
commends his book to all who may be able and
willing to peruse it, only bespeaking for its argu
ments careful attention and patient consideration.
If, by God's grace, it shall be found to throw here
and there a flash of illumination on spots hitherto
dim or dark, he has achieved his aim, and rests for
a season thankful and content.
W. S. W.
Uffoed Eectort, Stamford,
October 15, 1889.

CONTENTS

PAGE

I. The Purpose of Christ's Baptism  1
II. The First Answer of Jesus to the Tempter . . 9
III. S. John the Baptist's Message to Christ .... 14
IV. The Rock on which, the Church is built .... 19
V. Faintness or Faint-heartedness ?  27
VI. Did Christ assert His own Sinlessness? .... 31
VII. "Touch Me not"  39
VIII. The Curse pronounced ui'ON' Simon Magus. ... 43
IX. King Agrippa and S. Paul  49
X. From Faith to Faith  57
XI. Without Excuse  62
XII. Deus Ultor  67
XIII. The Slave's Call  73
XIV. S10 transit gloria mundi  80
XV. Self-examination  83
XVI. Languages  89
XVII. Baptism for the Dead  91
XVIII. The Christian Sandals  99
XIX. Spirit, Soul, and Body  113
XX. The Child-bearing  t . . 125
XXI. The Devil's Prey  132
XXII. Testament or Covenant?  140
XXIII. Christ as Sin-bearer  147
XXIV. Christian Wives' Alarms  155
XXV. Once  161

I.
Cfje purpose of Cfjrist's TBapttsm.
'AiroKptfleis Se (5 'Ir^uoCs e?7re Trpbs omt6v, "Atyes &otl' otirw yhp Tzpzirov
iffrlv Tjfuv ir\7ipS)ffat irao-av StKaioo-^vrjv. t6t€ a<pit]crLi' o.vt6v. —
S. Matt. iii. 15.
" But Jesus answering said unto him, Suffer Me now : for so is it
fitting for us to complete all righteousness. Then he suffereth Him."
Pausing but for a moment to remark that the words
usually rendered, " Suffer it now/' or, " Suffer it to be
so now," ought evidently to be translated, " Suffer Me
now," as we have the key to them given below, " Then
he suffereth Him "—to " suffer " meaning to " let Him
have His will " — I pass on to the main subject of the
following essay : What is the force and significance of
our Lord's completion of all righteousness ?
A very interesting solution is essayed by Dr.
Plumptre in the " New Testament Commentary for
English Readers," to the following effect : " Why did
the Lord Jesus come to the baptism of John ? The
Sinless One had no sin to confess, no need of repent
ance. We cannot even ascribe to Him that conscious
ness of evil which weighs upon the hearts of the
saints of God almost in exact proportion to their
B

2 The Purpose of Christ's Baptism.
holiness ; yet we must believe that His righteousness
was essentially human, and therefore capable of
increase, even as He increased in wisdom and stature.
Holy as He was at every stage of life in proportion
to its capacities, there yet rose before Him height
upon height of holiness as yet unattained, and after
which we may say with reverence He ' hungered and
thirsted.' And for that attainment the baptism,
which to others was a stepping-stone out of the slough
of despond, might well seem a means, if not a condi
tion. It was meet that He should fill up the full
measure of righteousness in all its forms by accepting
a Divine ordinance, even, perhaps, because it seemed
to place Him in fellowship with sinners. . . . The
word and the thought are the same as in Heb. ii. 10
(' For it became Him, for Whom are all things, and
through Whom are all things, in bringing many sons
unto glory, to make the Author of their salvation
perfect through sufferings '). Even He had to pass
through the normal stages of growth, and so an out
ward ordinance was even for Him the appointed way
to the fulness of spiritual power."
Now, it is obvious to point out that righteousness
can scarcely be placed in the same category with
wisdom and stature. From childhood to manhood
there would be a natural growth in the latter in the
case of the Man Christ Jesus ; but righteousness or
sinlessness, when perfect, as it must always have been
in Him, by its very nature admits not of degrees.

The Purpose of Christ's Baptism. 3
But, putting aside this objection, the words of Jesus
are : " Thus it is befitting or becoming for us [not ' for
Me '] to fulfil all righteousness." Even supposing that
by means of this ordinance it was designed that
Christ should fill up the full measure of His righteous
ness, by this interpretation John the Baptist is left
out in the cold ; for we can hardly suppose that Jesus
meant by the words, " Thus it becometh us to fill up
the full measure of My righteousness ; and even less,
if possible, that He meant, " Thus it becometh us to
fill up the full measure of our righteousness." If Jesus
and John each had a part in the fulfilment, it cannot
by any possibility be an allusion to our Lord's own
natural growth in righteousness, even were the
hypothesis of such a growth in Him permissible.
Another explanation, of which Dr. Alford is a good
exponent, runs as follows : " Why should our Lord,
Who was without sin, have come to a baptism of
repentance ? Because He was made Sin for us : for
which reason also He suffered the curse of the Law.
It became Him, being in the likeness of sinful flesh,
to go through those appointed rites and purifications
which belonged to that flesh. There is no more
strangeness in His having been baptized by John,
than in His keeping the Passovers. The one rite, as
the other, belonged to sinners — and among the trans
gressors He was numbered. The prophetic words in
Ps. xl. 12 ('Mine iniquities have taken hold upon Me,
so that I am not able to look up ; they are more than

4 The Purpose of Christ's Baptism.
the hairs of Mine head '), spoken in the Person of our
Lord, indicate, in the midst of sinlessness, the most
profound apprehension of the sins of that nature
which He took upon Him. I cannot suppose the
baptism to have been sought by our Lord merely to
honour John (Kuinoel), or as knowing that it would
be the occasion of a Divine recognition of His
Messiahship (Paulus), and thus preordained by God
(Meyer) : but bond fide, as bearing the infirmities and
carrying the sorrows of mankind, and thus beginning
here the triple baptism of water, fire, and blood, two
parts of which were now accomplished, and of the third
of which He Himself speaks (S. Luke xii. 50), and
the beloved Apostle (1 John v. 8), where wex/pa = wvp
(sic). His baptism, as it was our Lord's closing act
of obedience under the Law, in His hitherto concealed
life of legal submission, His TrXripwaai waaav StKtuoo-vvrjv,
so was His solemn inauguration and anointing for the
higher official life of mediatorial satisfaction which
was now opening upon him (see Rom. viii.1 3, 4).
We must not forget that the working out of perfect
righteousness in our flesh by the entire and spotless
keeping of God's Law (Deut. vi. 25) was, in the main,
accomplished during the thirty years previous to our
Lord's official ministry."
In other words, and put briefly, as Dr. Alford and
others themselves put it elsewhere, " to fulfil all
1 This is written " i." in Alford's Greek Testament, hut that is
a manifest slip of the pen.

The Purpose of Christ's Baptism. 5
righteousness," means "to fulfil all the claims, or all
the requirements (StKcuw/zara), of the Law." Adcaioo-vvr)
yap iariv 17 twv eftoXuv £K7rXr\pmirig, " For righteous
ness is the fulfilment of the Commandments"
(Chrysostom). This view again labours under precisely
the same objection as the former, that, where the
working out of perfect righteousness, by the keeping
of God's commandments, had appertained to Christ
alone, it was impossible for Him to say, " For thus it
becometh us to fulfil all the requirements of the
Law." It was He Who, by the theory, had hitherto
obeyed them ; it was He from Whom the final act of
that obedience was exacted. How was John — for " it
becometh you and Me " — to complete what he is
never even said to have begun ? If this was our
Lord's closing act of obedience under the Law (?), He
might Himself thus fulfil all its requirements, but
certainly John did not fulfil them thereby, though he
might aid our Lord in so doing.
The fact is, we must divest ourselves of the idea
that " righteousness " refers in any way to the earthly
conduct of our Lord. " All righteousness " is, in its
simplest sense, righteousness of every kind and of
every degree, entirely irrespective of any holiness on
the part of the Man Christ Jesus. It may include
such moral righteousness as the heathen was able to
attain to by the light of his conscience. It may
include such legal righteousness as. the Jew was
capable of acquiring by obeying the Law. All

6 The Purpose of Christ's Baptism.
righteousness of every sort " Jesus Christ the
Righteous " came to complete.
I say, to complete. For we must interpret that
word 7rX»)/)wo-oi by its meaning in another analogous
place where it occurs. " Think not," it is said soon
after, in S. Matt. v. 17, "Think not that I came to
abolish the Law or the prophets ; I came not to abolish,
but to complete (wXripiooat)." Here we have the same
term again, signifying, " to bring to their full com
pletion" the Law and the prophets, to fill up and
supply all that was yet lacking to make them perfect
and entire, wanting nothing. It is the same here.
Jesus says to John: "For thus it becometh us, you
and Me, to complete, bring to completion, all righteous
ness ; " to supply all that was defective in the
righteousness of old, and inaugurate a perfect
righteousness, wanting nothing. John, the last of
the prophets of the old dispensation, Jesus, the
Author of the new dispensation, met together to
complete all righteousness. The one by baptizing,
the other by being baptized, gave the final touch to,
and brought to its full perfection all righteousness.
The moral righteousness of the heathen, the legal
righteousness of the Jew, all righteousness of every
sort, was brought to a head and filled out to its full
measure, to its perfect proportions, by virtue of the
baptism of Christ in the river Jordan.
And how this was it is easy to see. With Christ
His baptism was no baptism of repentance, as with

The Purpose of Christ's Baptism. 7
the poor sinners around, for He had no sin, and needed
no repentance nor remission. But it was the in
auguration of a new system, even of the Christian
dispensation He had come to establish, and from this
day began to set on foot. Hitherto He had lived as
a Jew, this was the beginning of His institution of
Christianity ; He now began to call disciples to follow
Him. And as by the gospel He did not abolish but
complete the Law and the prophets, so through His
baptism, the token of and entrance into Christianity,
which He the Founder underwent as the firstfruits of
His followers, was the righteousness which had been
possible before completed, crowned, consummated, by
the more perfect righteousness which was henceforth
attainable under the Christian covenant. And so
John the Baptist could well point Him out a few days
later to his own disciples, who thereupon forsook him
and followed Jesus, as " the Lamb of God which
taketh away the sin of the world."
In illustration of our Lord's baptism by John in
the Jordan, and its accompanying incidents, we may
notice the similar inauguration of Aaron to his high-
priesthood by Moses, ordained in Exod. xl. 12, 13 :
" Thou shalt bring Aaron and his sons unto the door
of the tabernacle of the congregation, and wash them
with water ; and thou shalt put upon Aaron the holy
garments, and anoint him, and sanctify him ; that
he may minister before Me in the priest's office."
The accomplishment of all which is related in Lev. viii.

8 The Purpose of Christ's Baptism.
6-9, 12. Then compare with this the words of
Heb. ii. 17 : " Wherefore it behoved Him [Jesus] in all
things to be made like unto His brethren, that He
might be a merciful and faithful High Priest in things
pertaining to God, to make propitiation for the sins of
the people." Christ's baptism was, like Aaron's, His
inauguration to His office ; and John the Baptist took
in part the place of Moses. Christ, like Aaron, was
washed or baptized, and so equipped in what was the
outward garb of holiness. He too was anointed, and
sanctified or consecrated. For " Jesus, when He was
baptized, went up straightway from the water : and
lo, the heavens were opened to his x view, and he saw
the Spirit of God descending as a dove, and coming
upon Him ; and lo, a voice out of the heavens, saying,
This is My Son, My Beloved, with Whom I am well
pleased, or, in Whom I have taken delight." So " God
anointed Jesus of Nazareth with the Holy Ghost and
with power ; Who went about doing good, and healing
all that were oppressed of the devil; for God was
with Him" (Acts x. 38).
1 This I take to mean John the Baptist; of. S. John i. 32-34;
Acts vii. 56.

II.
Cfje jfirst anstoer of 3(esu0 to tbe Cempter.
Ou/c eV ct/>T(p /.i(S^6l' ^(Terai #*>0pa>iros, aAA' e7rl (al. eV) tto.vt\ ffiiiari
eKTropevonevtp Sii o-rinaros ®eov. — S. Matt. iv. 4.
"It is not by bread alone that man shall live, but by every word
that proceeds out of the mouth of God."
These words are, as is well known, a quotation from
Deut. viii. 3 ; and, as in the original the feeding of
the Israelites with manna in the wilderness is closely
antecedent, it has generally been assumed that, as
Dean Alford puts it, " by ' every word [or " thing," for
prifia is not expressed in the Hebrew] that proceedeth
out of the mouth of God,' we must understand every
arrangement of the Divine will ; God, Who ordinarily
sustains by bread, can, if it please Him, sustain by
any other means, as in the case alluded to." Or else,
as Dean Plumptre explains it, " ' Not by bread only
doth man live, but by the word, i.e. the will of God.'
He can leave His life and all that belongs to it in His
Father's hands." In the latter interpretation, the
meaning is that man's life depends, not on bread only,
but on God's Will in its special application to each

io The First Answer of Jesus to the Tempter.
case. In the former, the meaning is that man's life
may be preserved, not solely by bread, but by any
means God may expressly appoint, e.g. by manna,
as in the instance of the Israelites. As neither of
these interpretations appears to be the true one, let
me now point out a third, which tallies exactly with
the requirements of the occasion.
If we refer to the original of the quotation, we find
the idea which lies uppermost in the context, and
indeed throughout the Book of Deuteronomy,1 to be
the observance of Ood's commandments as -tending to
life. The chapter (the eighth) begins : " All the
commandments which I command thee this day shall
ye observe to do, that ye may live." Then we are told,
in the second verse, that all their long journeyings in
the wilderness were to prove the Israelites, whether
they would keep God's commandments or not. And
so the third verse continues : " And He afflicted thee,
and subjected thee to hunger, and fed thee with
manna, which thy fathers knew not, that He might
teach thee, that not by bread alone shall man live,
but by every utterance of God's mouth shall man
live." We see here at once (cf. ver. 16) that it is not so
much being fed with manna which is to teach the
Israelites that man shall not live on bread — corn-
bread — only, but on everything God's Providence
appoints ; as the affliction and the hunger and the
1 Cf. iv. 1, 2, 40 ; v. 29, 33; vi. 2, 24; vii. 12, 13. etc.

The First Answer of Jesus to the Tempter. 1 1
strange food all united, which are to teach them that
it is not food — food in general — alone which is neces
sary to sustain life, but something else quite distinct
from food. Thus the first interpretation above
mentioned is disproved.
Will, then, the second interpretation stand ? Can
the meaning be that man's life is not dependant only
on a food-supply, but on God's express Will ? No, it
is not the expression of His Will on God's part that is
prominently set forth in this passage as preservative
of life, but, as pointed out above, the observance on
man's part of God's commandments. In the fifth
verse again, as in the second verse, the disciplining of
Israel by God to this end is indicated. And the sixth
verse fitly closes the passage as follows : " And thou
shalt keep the commandments of the Lord thy God,
to walk in His ways, and to fear Him.''
We conclude, therefore, that, both as regards His
own intention and the original whence it is derived,
our Lord's meaning in His reply to the Tempter is
this: "Man shall not live by bread alone, but by
every commandment of God ; " the commandments of
God being the words which proceed out of His mouth,
and the force of E7ri being not " upon," but " on the
score of," " by attention to." Not by assimilation of
food only, but by assimilation of the Divine com
mandments, shall man's life be preserved. As we
have it expressly asserted in the fifth commandment
of God (Deut. v. 16) : " Honour thy father and thy

1 2 The First Answer of Jesus to the Tempter.
mother, that thy days nnay be long in the land which
the Lord thy God giveth thee." Israel's afflictions
and hunger and strange food in the wilderness were
all to try him whether he would keep God's com
mandments. Where he failed he died; where he
remained faithful he lived. And all this to teach him
that in the country he was bound for, not to food
alone, but to fidelity to what God had commanded
him, must he look for life. " It shall be, if thou do at
all forget the Lord thy God ... ye shall surely
perish. As also the rest of the nations which the
Lord destroyeth before your face, so shall ye perish ;
because ye would not be obedient unto the voice of
the Lord your God" (Deut. viii. 19, 20).
And no less was Christ's hunger, afterwards
assuaged by angels' ministrations, as that of the
Israelites was by angels' food, also designed to try
and prove Him. It was converted into a temptation
to sin for Him, as theirs had been for them. But
knowing from childhood's teachings the raison d'etre
of their probation, He bore His own, and victoriously
flung aside the temptation to escape it with Moses'
instructive words, " Man — and so I, the Son of man-
shall not live by absorption of food alone, but by
observance of all the commandments of God."
Perhaps there was a covert hint that the command to
turn the stones into bread did not proceed from the
mouth of God, but from that of the Tempter. At
all events, the man who performs all God's commands

The First Answer of Jesus to the Tempter. 1 3
shall live by them, (Lev. xviii. 5 ; Rom. x. 5), and
Christ, for His perfect obedience to His Father, lived,
and in the heavenly Canaan lives for ever. "My
meat," as He said afterwards, " is " (S. John iv. 34) —
not ordinary food, but — " to do the Will of Him that
sent Me, and to finish His work." And it is only by
partaking of such "meat" as this that man shall
attain to eternal life.1
1 Participation of food (" Take, eat ") and obedience to command
(" Do this in remembrauce of Me ") are combined in the Holy Com
munion ; and behold, for the faithful, the bread of life '.

III.
%. 3|ofm tbe ^Baptist's Message to Cbrist.
2i/ €? & tyxd'nwos, % erepov (fiAAop) irpocb'oKcofisi' ; — S. Matt. xi. 2, 3 ;
S. Luke vii. 18, 19.
" Art Thou the coming One, or is it another we expect ? "
Two principal views have been taken as to the
ground of this message : Was it to satisfy a doubt in
John the Baptist's own mind ? or, Was it to convince
his disciples of the Messiahship of Jesus ? I confess
that to me the latter is indubitably a mistaken view
of the case. The disciples are nothing more than the
go-betweens ; John is confined, therefore they are
sent. The Lord's answer is specially directed to John,
" Go and shew John again," " Go your way and tell
John." And, " Blessed is he, whosoever shall not be
offended in Me," appears to have a most special
application to him.
For the case was, I imagine, somewhat as follows :
John was now confined by Herod Antipas in the
fortress of Machserus. The confinement does not
seem to have been so close as to exclude him entirely
from the company of his disciples, or from occasional

6". John the Baptist's Message to Christ. 1 5
conferences with the king himself. But to a man
whose life from childhood upwards had been spent in
the free air of the desert, to be thus caged like a
captive bird must have been irksome indeed. And
so the thought would intrude itself, however striven
against, that all the time One was living and working,
aye, working wonders too, Who had, chose He but to
exercise it, the power to restore him to freedom. A
King, a born King, moreover He was, far greater than
the tyrant who now held him (John) fast, a Saviour
of His people, Who would soon (for the prophecies so
familiar to him were not without their influence on
his mind in his measure of the Christ) overthrow this
subject despotism, and wield himself a victorious
sway. And why not now ? Why wait till death
came to liberate himself ? Had he had not been the
most zealous servant of his Master, His most devoted
herald, who had with unintermitting energy made
ready the way for his Lord ? And was it kind to
neglect and cast him aside now like a worn-out and
worthless instrument ? Nay, more ; had he not known
and recognized this Jesus as the Son of God, possessed
of a superhuman power, which, as he heard now,
was being used for the good of all save himself ?
Was it not a portion of that very prophecy of Isaiah,
which was being fulfilled in Him, that He should
" proclaim liberty to the captives, and the opening of
the prison to them that were bound " ?
And so it may be that into his soul in desponding

1 6 S. John the Baptist's Message to Christ.
mood, the effect of captivity on a freedom -loving
nature (for the tempter takes advantage of such
seasons of weakness, and John was only a man), the
doubt crept, a doubt almost inappreciable, a doubt
which was almost not a doubt, that He, to Whom he
had witnessed so fully and so forcibly, and had
pointed other mortals too, was possibly after all not
the Christ. One knows the agony of such a surmise,
and the impatient call that would arise for its instant
satisfaction. Or, as is more likely still, and yet more appropriate
to his present circumstances, it was not so much a
doubt as a desire which prompted the Baptist's
action. The message his disciples carried to Jesus
was an appeal rather than an inquiry, an urgent
incitement to the seemingly long-tarrying Christ to
hasten His tardy movements, and to arise at once in
His power. " Why delay so long ? Make speed and
assert Thyself, if Thou be indeed the Christ." It
was hard to wait and wait, listening and listening in
vain for the coming of the Messiah's slow chariot-
wheels ; a captive now, soon perhaps to be numbered
with the slain, ere the hour of manifestation to Israel
arrived, to be hidden in that case from his own death-
sealed eyes. And so, disappointed and downcast and
impatient, by means of those who were still permitted
to be with him he appealed as a final hope to Jesus
Christ : " Art Thou He that should come, or look we
for another ? " Almost as though he had said, " 0

5. John the Baptist's Message to Christ. 1 7
long-expected Saviour, wilt Thou not save ? And if
not, canst Thou be in very truth the long-expected
Saviour ? "
The answer is given to set him right. Jesus is a
Saviour, but not a political Deliverer ; He comes to
liberate, not from the hands of man, but from the
galling chains of the devil, those who in body or soul
have fallen under them. And with one gentle rebuke
He dismisses John's messengers, " Blessed is he, whoso
ever shall not be offended in Me ; '' who, though I do
not act according to his desires or his prejudgment,
though My mission seems to be otherwise than he
imagined, though I leave the captive unrescued to
die, except indeed it be in Satan's fetters he lie bound,
shall yet find in Me nought to stumble at, shall yet
believe it is best as it is, shall yet trust in Me through
all ; blessed is he, because that, though doomed to
present death, " he that believeth on the Son " (as
John himself had before borne record) "hath ever
lasting life."
To conclude with an illustration which seems to
add force to this view of John's message. After
Christ's Resurrection — for Christ did not even save
Himself from death — Thomas, one of the disciples who
had been with Him and witnessed His ministry
throughout, refused to believe the fact of that
Resurrection, in spite of the united testimony of the
other ten. Here was a want of faith, induced by
similar despondency and loss of hope, but far greater

1 8 S. John the Baptist's Message to Christ.
than that of John the Baptist (if we admit that such
temporarily existed in him). Here again we first find
assurance proffered, not now, indeed, in the way of
fulfilment of prophecy, as to the greatest of the
prophets, but in accordance with the character and
express needs of the doubter ; and then, in much the
same form, the gentle rebuke administered, in which
lurks the claim to unwavering faith notwithstanding
the want of present realization, " Blessed are they
that have not seen and yet have believed." x
1 We have here, in the manner of tho Speaker, a slight link
between the fourth and the Synoptic Gospels.

IV.
€be JRock on tobicb tbe Cburcb is built.
2i» e? Tlerpos, Kal &rl rourp Tp irerptf ohcodo^-tio-w pov r^v iKK\r}o~lav. —
S. Matt. xvi. 18.
"Thou art Peter (Book), and upon this rock I will build My
Church."
What does Christ mean by " this rock " ? This has
formed the subject of much and oft-repeated discus
sion. If I add one more brief essay to all that have
gone before, it is not because I have anything new to
say, but only that I may express my undoubting
conviction as to which, and which only, is the true
interpretation of the words.
1. The "rock" is by some referred to the noble
confession S. Peter has just made, and, on this
hypothesis, may be taken in either of two ways, as
meaning :
(1) The great truth confessed, namely, that Jesus
is " the Christ, the Son of the living God " (cf. 1 John
iv. 15).
(2) The Apostle's faith in this great truth (cf.
1 John v. 5).

20 The Rock on which the Church is built.
Neither of these explanations has any great proba
bility in its favour.
2. The " rock " has been assumed to denote Christ.
It has been supposed that He might indicate by some
tone, or look, or gesture, to those standing by, that
He meant by " this rock " Himself ; just, for instance,
as when He said to the Jews, " Destroy this temple
. . . But He spake of the temple of His Body"
(S. John ii. 19-21). He was then standing before the
Jewish temple, and applied it as an image to Himself.
So was He now standing before the spur of Mount
Hermon which rises above Csesarea Philippi ; why
may He not in like manner have taken this spur to
represent Himself? Only this supposition gives no
account of that preceding sentence, which severs the
two speeches from one another, " Thou art Peter."
Again, it may be said that in the Old Testament
God is entitled " the Rock " times without number.
As instances, take Ps. xviii. 2, 31 : " The Lord is my
rock and my fortress. . . . Who is a rock save our
God ? " Deut. xxxii. 15 : " Then he forsook God his
Maker, and lightly esteemed the Rock of his salva
tion." Isa. xxvi. 4 : "In the Lord Jehovah is the
rock of ages." Certainly the title is only given in
the Hebrew, and is, in the fastidious Greek of the
Septuagint, changed or supplanted. But in any case
we can build no argument from the title being applied
to God, that therefore Christ adopts it. He indeed is
likened, in the same Old Testament, not to a rock,

The Rock on which the Church is built. 21
but to " the shadow of a great rock in a weary land "
(Isa. xxxii. 2). He is also spoken of as a foundation-
stone (Isa. xxviii. 16 ; cf. Ps. cxvii. 22) ; and the same
image is employed of Him in the New Testament by
S. Peter (1 Peter ii. 4-6 ; cf. Eph. ii. 20). While S.
Paul even says of Him (1 Cor. iii. 11) : " For other
foundation can no man lay than that which is laid,
which is Jesus Christ." He is called a rock of
offence (Rom. ix. 33 ; 1 Peter ii. 8 ; cf . Isa. viii. 14).
And we have this description in 1 Cor. x. 4 : " For
they were drinking of a spiritual rock that followed
them. But the rock was [i.e. denoted] Christ." But
to all these passages the same criticism is applicable,
that, where Christ is spoken of as a rock, the
metaphor is not that of a foundation, and where He
is spoken of as a foundation, He is never called a
rock. Let me, however, conclude by adducing a
passage from " The Pastor of Hermas " in support of
this view. In Book III., Similitude ix., by the imagery
of a tower built upon a rock is portrayed the erection
of the Church upon Jesus Christ. " This rock, he
answered, and this gate are the Son of God. . . .
This tower, he replied, is the Church" (chs. 12, 13).
3. Can the " rock " signify the united company of
Christ's disciples ? Peter by himself, it might pre
sumably be alleged, was but a stone, a boulder, a
fragment of rock, but all united might compose a
rocky mass or pile. Peter, too, does not only speak
for himself, that the promise in reply should be

22 The Rock on which the Church is built.
confined to him alone ; he is the spokesman of the
company. Christ asks, " Whom say ye that I am ? "
And Simon Peter answers, but his answer is the
answer of them all. And so our Lord, while address
ing Peter principally, " Thou art Peter, a crag," might
have made the additional assertion of them all, " And
upon this rock, this rock made up of many crags, or
blocks, or strata, such as Peter, this rock, type of the
strength that comes of union, this banded company of
confessors before Me, will I build My Church"
(cf. Eph. ii. 20 ; Rev. xxi. 14). This view may, with
certain corrections, be inferentially permissible, as
will be pointed out afterwards ; but that it is not the
direct explanation of the words is shown by the
personal address that precedes and follows : " Thou
art Peter. ... I will give unto thee the keys of the
kingdom of heaven."
4. In reality, putting aside all bias and all pre
judices, and simply and impartially examining the
text, there cannot be a doubt that by the " rock " is
meant Peter.
First, this is implied by the emphatic rejoinder of
our Lord to Peter's outspoken confession. Jesus had
said to His disciples, " But you, whom do you say that
I am ? And Simon Peter answered and said, Thou
art the Christ, the Son of the living God. And Jesus
answered and said to him, . . . And I too say to thee
that thou art Peter, and upon this rock I will build
My Church." Half the force is gone if Christ

The Rock on which the Church is built. 23
merely means, " And upon Myself I will build My
Church." Again, it appears more markedly when we consider
that in each case it is, not the proper name, but
the title, which is used: "Thou art the Christ (the
Anointed) ; " " Thou art Peter (Rock)." The latter
title is not, as will soon be seen, properly speaking,
" a Rock," but, simply, " Rock."
Whether we assume that our Lord made use of the
Aramaic dialect, of which a trace appears in the
preceding patronymic "Bar-jonah," or whether we
retain the Greek form, we are forced to the same con
clusion. In the first case, the word will be identical
for nirpog and nirpa, both being expressed by KB*55
Kepha (Hebrew t\3, Greek Kri<j>ag), and it will be im
possible, in the sentence, " Thou art Kepha, and upon
this Kepha I will build My Church," to sever the
latter from the former. And in favour of this lies
the fact that S. John (i. 43) tells us that Jesus, when
He looked on this Apostle, said, " Thou art Simon the
son of John, thou shalt be called Kepha, which is by
interpretation (and only by interpretation) Peter."
Where, by-the-bye, the Greek expression, " Simon the
son of John," is employed instead of the Aramaic
" Simon Bar-jonah" which appears in S. Matthew, and
would lead us to suppose that, if " Kepha " was the
title given in the incident narrated by S. John, a,
fortiori it was so in that related by S. Matthew.
But, supposing our Lord to have spoken in Greek,

24 The Rock on which the Church is built.
it makes little difference. In that case He said,
" Thou art Petros, and upon this petra I will build My
Church." The whole play upon the words is lost, if
petra is not an allusion to Petros, which, indeed, is
merely a masculine form of petra, and more suited
to be a man's title. It is as though we should say in
English, "Thou art Laroche, and upon this rock I
will build My Church." Another play upon the word
seems to be intended just below (ver. 23), when Jesus
says to Peter, " Get thee behind Me, Satan, thou art
a stumbling-block unto Me ; '' Peter being now nirpa
(TKavSaXov, " a rock of offence."
I said above that nirpoc, as a title, is "Rock," not " a
Rock." Simon Peter is, anglicized, " Simon Rock " or
" Simon the Rock," just as Jesus Christ is "Jesus the
Anointed," and William Rufus is " William the Red."
To use the indefinite article spoils the force of all
such titles. And this is another argument for " this
rock" meaning Peter. For the term irerpa in the
corresponding passages from the Gospels does not
mean " a rock," but " rock ; " it does not denote a
definite object, but the nature of the substratum.
Thus the new tomb where Christ was laid was hewn
" in the rock '' (S. Matt, xxvii. 60), which is elsewhere
explained as " out of rock '' (S. Mark xiv. 46). Thus,
when the sower sowed his seed, some fell " upon the
rock " (S. Luke viii. 6), elsewhere called " the rocky
ground " (S. Mark iv. 5), or "the rocky places" (S. Matt.
xiii. 5). The prudent man built his house " upon the

The Rock on which the Church is built. 25
rock " (S. Matt. vii. 24), in contrast to the foolish man
who built his house " upon the sand " (S. Matt. vii. 26).
And so our Lord says to Peter, " Thou art Rock —
good firm foundation — and upon this rock I will
build My Church." Or, as the last reference in
terprets for us : " Thou art true and trusty (like the
rock), not treacherous and deceitful (like the sand),
and upon thee, true and trusty friend, I will build
My Church as upon firm ground ; and Hades' gates
shall not prevail against it."
That these words are addressed to Peter personally,
I think, as said before, there ought to be no doubt :
" Aye, and I too say to thee that thou art Peter. . . .
I will give to thee the keys of the kingdom of
heaven." But it does not follow that they are in
tended for him exclusively. He was spokesman of
the rest ; it was he who confessed Jesus to be the
Christ, the Son of the living God. Therefore is he
singled out for Christ's special notice. But Christ
asked all the disciples the question one answered,
" But ye, whom do ye say that I am ? " And at the
end of His discourse, " He charged (all) the disciples
to say to no one that He is the Christ," as though all
had assented to their spokesman's confession. More
over, the words that follow, involving the use, and so
the power, of the keys, " Whatsoever thou shalt bind
on earth shall be bound in heaven, and whatsoever
thou shalt loose on earth shall be loosed in heaven,"
are very soon (ch. xviii. 18) extended to the rest. I

26 The Rock on which the Church is built.
think we must look upon Peter as here the type of
the Apostolic band, raised to that position by the very
name assigned to him. He was rock, but he typified
the rest, who were rock too. The Church was built
upon him, but it was built upon them too. For was
it not " built upon the foundation of the Apostles and
Prophets, Jesus Christ Himself being chief Corner
stone " (Eph. ii. 20) ? " And the wall of the city," i.e.
of the heavenly Jerusalem, " had twelve foundations,
and upon them twelve names of the twelve Apostles
of the Lamb '' (Rev. xxi. 14).
Bearing this in mind, we must give up the very
feeble notion that this prophecy of our Lord's was
fulfilled in the fact that S. Peter's preaching was the
initial agency by which both Jews and Gentiles were
first gathered in to the Christian Church. The real
explanation of his forming, though only as type of all
the rest of the Apostles, the rock-soil on which the
Church was founded, is that he and they were the
first called by Christ, to constitute the nucleus of His
Church. Knowing their truth and steadfastness of
character, He chose them, His little faithful band, out
of all the world besides, and indoctrinated them,
and endued them with power from on high, that,
thoroughly imbued with the spirit of Christianity,
they might form the firm and solid ground, in which
He might lay securely the foundations of His Church,
and upon which, layer by layer, He might strongly
build it upwards until the very end of the age.

V.
JFaintness or jFaintsbeattetmess i
EAeye Se icapafSoXriv avTots irpbs rd Seti/ iravTore Trpo<revx*o~Ocu Kal fiij
eyKcuetiv. — S. Luke xviii. 1.
" And He spake a parable to them, with a view to the duty of praying
at all times, and not being faint-hearted."
The last clause in this verse is usually translated, " and
not fainting ; " and the duty generally supposed to be
enjoined here is the one of never giving up, however
apparently unsuccessful the petition offered to God
may be, in other words, importunity in prayer. Yet
neither the use of iravrors, " at all times," nor of lyKamzi v,
properly explained, leads to that conclusion. I submit
that the duty is not that of praying perseveringly and
continuously, and never losing heart, but of praying
under all possible circumstances (ttcivtote), even the
most deterrent, and not being timorous. It is not the
importunity of the widow, but her courage, consider
ing the nature of the judge, which is insisted on in
the parable ; and her consequent success, even under
the most unfavorable conditions, which is offered as
an example to Christians, in making their suit to God.
There are, including the above, six places in the

28 Faintness or Faint- heartedness f
New Testament in which the verb tyKaicuv occurs, in
all of which it is usually translated " to faint," or " to
be weary." And yet it is difficult to say why this
precise meaning has been assigned to the verb. It
does not spring naturally from its derivation. It is
not the sense attributed by the older lexicographers.
The rendering of the Vulgate is deficere, "to fail,"
rather than " to faint."
The derivation of the verb at once suggests its
natural sense. It is not exactly "to turn coward,"
" to lose heart or courage," as Dr. Lightfoot has it,
but " to behave cowardly (kokoc), pusillanimously,
faint-heartedly, fearfully, timidly, timorously," under
certain circumstances. So we find it used by Polybius
(iv. 9. 10) : " In the matter of sending the succours
they acted with cowardice or pusillanimity (hviKa-
Ki\aav)." Compare a7roKaicav, in Jer. xv. 9 : " Her soul
died away, or, melted away for fear (aweKaicrioiv)."
Polybius (i. 58. 5 ; iii. 84. 6) uses irtpacaKtiv, as an in
tensive of tyKcucEiv, to express extreme demoralization.
Let us now apply the above sense of ejkcucuv to
those other passages of the New Testament in which
the term occurs, and we shall find that it not only
suits them admirably, but also gains from them
additional support.
2 Cor. iv. 1: "Therefore having this ministry,
according as we were shown mercy, we do not behave
timorously ; but (on the contrary) have renounced the
secret ways of shame, not walking in craftiness, nor

Faintness or Faint-heartedness ? 29
disguising the Word of God, but by the manifestation
of the truth commending ourselves to the various
consciences of mankind in the sight of God." Here
the actions of cowardice, the hidden courses of shame,
walking craftily, disguising God's Word, are dis
claimed, and in the disclaimer a strong light is
thrown on the meaning of e-vkokeiv. " We do not
behave cowardly," is almost a repetition of the words
above (iii. 12), " We use much boldness of speech."
16 : " Wherefore we do not behave timorously ; but
if even our outer man is being destroyed, still our
inner man is being renewed day by day." The first
words of the sentence follow up the sentiment of
verse 13, " We believe, wherefore also we speak."
Having precious hopes in the future, we do not
behave as cowards in our work, but even if the body
is being gradually destroyed through the afflictions
and persecutions described in verses 8-12, yet the
spirit is ever renewing its forces. For the present
affliction will only enhance the future glory. There
fore (vers. 6, 8), with such previsions, we are of good
courage at all times.
Gal. vi. 9 : " But let us not be faint-hearted in doing
what is right; for at the time appointed we shall reap
if we tire not." Christians are not here exhorted not
to faint or be weary in well-doing. This is implied,
when it is said that they will reap if they do not
tire, or faint, or flag (firj eicXixyiEvot) ; nor is it likely
that the identical idea should thus be employed twice.

30 Faintness or Faint-heartedness ?
What is urged upon them is to be courageous in doing
right, not to show a faint heart in, or let timidity
stand in the way of, their duty. Then those who go
on as they have begun, and do not give in on the
way, will reap as they have sown in due season, or at
the special time appointed.
Eph. iii. 13 : " Wherefore I beseech you not to be
faint-hearted because of my afflictions on your behalf,
for these are your glory." Such a rendering brings
out the natural dread of danger and suffering which
another's afflictions in the cause would be sure to
inspire, and is also highly apposite to the prayer that
follows (ver. 16), that God may grant to them "to be
strengthened with power through His Spirit in the
inner man." No fear of faint-heartedness then.
2 Thess. iii. 13 : " But you, brethren, be not dis
heartened from doing what is right." " Don't let your
selves be discouraged as you read." Here the aorist
eyKaKrjo-7)r£ shows that not a general habit of action,
but a special course of conduct called forth by the
present occasion, is in the Apostle's mind. If we look
just above, we find the Apostle animadverting against
some members of the community, who, without being
busy, play the busy-body ; and such by this letter he
bids to work quietly and eat their own bread. " But
don't you," he goes on, " be cowed by what I say from
doing your duty. But if any disobeys my orders, take
note of him (set a mark against him), and cease to asso
ciate with him, that he may be ashamed. Only don't re
gard him as an enemy, but admonish him as a brother."

VI.
Din Cbrist assert !£)is oton ^inlessness i
lis e| i/tav i\4yx^i jne irtpi dfmprias ; et aA^fleme Ae'yw, Start d/iris ou
wto-reveri /un; — S. John viii. 46.
" Which of you proves Me in the wrong about sin ? If I say truth,
why is it that you do not believe Me ? "
The doctrine of Christ's sinlessness rests on founda
tions far too strong to be shaken by the removal of
one stone which has been generally supposed to form
part of them. When we read concerning Jesus, that
" God made Him to be sin for us Who knew not
sin ; " that He is " One Who has been in all points
tempted like as we are, yet without sin ; " that He is
" holy, harmless, undefiled, separate from sinners ; "
and that " He was manifested to take away sins, and
in Him is no sin ; " x what need have we to demand
further documentary demonstration of a truth, so ex
plicitly stated, and so implicitly believed by every
genuine Christian ?
It has been held, however, with considerable unani
mity, that in one well-known passage, viz., the one
above, Christ Himself bears witness to, and calls upon
1 2 Cor. v. 21 ; Heb. iv. 15, vii. 26 ; 1 John iii. 5.

32 Did Christ assert His own Sinlessness ?
His adversaries, the Jews, to impugn, if they can, that
sinlessness of His. " Which of you convinceth Me
of sin ? " " Which of you convicts Me of being a
sinner ? " Such is the remarkable question put to
those with whom He was conversing, or, rather, such
is the interpretation put on the words of the original,
which are deemed to carry with them, and, if cor
rectly explained, do carry with them, Christ's own
indisputable testimony to a fact which in consequence
can no longer be denied ; the silence of His opponents
being, ex hypothesi, proof sufficient that no answer was
at hand, nor indeed possible ; that, as He well knew,
not an action could be brought up against Him, not a
single particle of evidence adduced, to indict the un
varying innocence of His entire life and conduct.
And yet, because it is unwise to lean upon a broken
reed, because it is inexpedient to shore up walls of
massy strength with crumbling buttresses, I submit
that this support ought to be displaced ; in other
words, that the above is not the meaning of our
Lord's question in the original, that we have here no
declaration of innocence, but something quite different.
For the present is not the only place in S. John's
Gospel (or elsewhere) in which somewhat similar
language is to be found. And as the correct meaning
of the language is here so important, and depends so
entirely on the phraseology in which it is conveyed,
it will be well to notice two or three other passages
where a like method of expression occurs, and to

Did Christ assert His own Sinlessness? 33
mark its significance in them. " Every one," it has
been stated previously in this Gospel (iii. 20), " who
does what is bad hates the light, and comes not to the
light, lest his deeds be proved to be wrong (iW p.rj
IXtyxOy ra ipya avrov); but he who does the truth
comes to the light, that his deeds may be manifested,
as having been wrought through God." Here it is the
wrongness of deeds which comes to the proof ; they
are, in the case supposed, shown to be wrong, instead
of being revealed to be God-wrought. And, by way
of illustration, we find (viii. 9) the scribes and Phari
sees "proved in the wrong (IXtyxopevoi) by their
conscience," as to the stoning of the adulteress ; and
in another Gospel (S. Luke iii. 19), Herod the Tetrarch
" proved in the wrong, or to have acted wrongly," by
John the Baptist, " in the matter of Herodias (eAeyx°~
ptvoQ wspl 'HpwSiaSoe) his brother's wife." But who
will deny that, if it were the saying of truth that
were in question, it is quite possible that the same
verb might denote the wrongness of a statement,
which here denotes the wrongness of an action ?
A still more striking instance is met with later on
in the Gospel of S. John (xvi. 8-11), the whole exr
pression used being exactly on all fours with the
present. Christ is announcing to His disciples the
coming of the Paraclete after His own departure.
" When He is come," He affirms, " He will prove the
world in the wrong on the subject of [or ' in its views
and statements concerning '] sin, and of righteousness, D

34 Did Christ assert His own Sinlessness ?
and of judgment (l\iy%,u rov kog/iov irepl apapriag rat
7TEpt SiKaioavvrtg koi irepX Kpiatwc;) : on the subject of
sin, because they do not put faith in Me ; of righteous
ness, because I retire to the Father, and [or ' where ']
ye behold Me no more; of judgment, because the
prince of this world has been judged." Here we have
the most precise verbal analogy to the passage in
debate. And what is the signification here ? Just
this. The coming Spirit shall, by the mouths of
Christ's disciples, demonstrate the views held by the
world on the three subjects mentioned to be false and
wrong. He shall prove the world at fault in their
ideas of sin, because they trust in themselves, and
not in Christ the Saviour, for deliverance from it.
He shall prove the world at fault in their ideas of
righteousness, because, so far from perceiving it when
present, they drive Christ, the only Righteous One,
like Astrsea or Dike" of yore, to quit their society and
withdraw for all time to heaven.1 He shall prove
the world at fault in their ideas of judgment, because,
while they imagine they have condemned Christ, it
is really the world-ruler whose behests they obey,
who has in that sentence met his own ; the death of
Christ, through its effects to come, having struck for
Satan the knell of doom.2
Before returning to the passage before us, let me
quote just one further illustration from a play of
Aristophanes (Plut. 571-5), which throws additional
1 Cf. viii. 21-23. 2 Cf. xii. 31.

Did Christ assert His own Sinlessness ? 35
light upon the language employed. " ' No,' says
Chremylus to Penia (Poverty), ' you are guilty of no
falsehood here, slanderer as you are ; but none the
less shall you pay the forfeit — make no mistake on
that point — for attempting to delude us into the belief
that poverty is better than wealth.' ' And you on
your part,' is Poverty's reply, ' have not yet suc
ceeded in proving me in the wrong in this matter (ko\
av y iXey^ai p.' ovttoj ^vvaaai tteoi tovtov), but merely
talk nonsense and excite [or 'agitate'] yourself.' " Ac
cordingly, we again infer that, where the expression
has to do with argument, its meaning is to prove an
opponent in the wrong on the subject cited.
And now what is the bearing of all this upon our
Lord's supposed claim to sinlessness, and the language
in which it is presumably expressed, " Which of you
convicteth Me of sin ? " Simply this. If it is speech,
and not action, that is in question, the words can only
mean, as the above examples make clear, " Which of
you proves Me in the wrong on the subject of, in
what I say about, sin ? " Which of you can point
out a flaw in My language on the matter ? And if
not, " why do ye not believe Me ? " But it is speech.
The whole argument is concerned with speech. Only
a verse or two before (ver. 43), near the commence
ment of the present utterance, Jesus says : " Why do
ye not apprehend My language ? Because ye cannot
hear My word." A little later (ver. 44), describing
the devil, He declares : " There is no truth in him

36 Did Christ assert His own Sinlessness t
when he speaks falsehood, he draws out of his own
store ; for he is a liar and the father of it (falsehood).
But as for Me, because I say the truth, ye do not
believe Me." Then comes the question under con
sideration, with the words immediately following
(vers. 46, 47) : " If I say truth, why do ye not believe
Me ? He who is of God hears the words of God ;
therefore ye hear not, because ye are not of God."
And so the discourse for the moment closes. And we
see that it is the language of Jesus which is on the
rack ; that truth which as God's Prophet He declares
to unwilling ears, and tries to drive home to sin-
hardened hearts. They will not listen to Him that they
may have life.1 They cannot confute, yet they cavil.
Though He tells them the truth, and they cannot deny
it, they wilfully refuse to believe Him, for to do so
were to condemn themselves. It is evidently the un
deserved failure of His arguments, nothing else, which
prompts that appeal to their reason : " Which of you
convicts Me of error concerning sin ? If I say truth,
why do ye not believe Me ? "
" Which of you proves Me mistaken in My language
about sin ? " What had He said of sin ? It is the
prophet's place to rouse the conscience of the sinner, to
show him his guilt in its true light. And this Jesus
had done. He had striven, alas, for the most part in
vain, to clear away the film from the eyes and hearts
of these self-righteous, self -deceived Jews, who would
1 Cf. v. 40.

Did Christ assert His own Sinlessness ? 37
have all men to be sinners save themselves. He had
charged them, using the pitiless logic of facts, with
being neither true descendants of upright Abraham,
nor genuine children of God, but in reality the devil's
brood, and the natural heirs of his false and murderous
disposition and designs. For sin is of the devil ; and
(ver. 41) " the works of your father ye do." Moreover,
He had spoken to them of sin's necessary issues. Like
an echo of the old prophet's sentence,1 " The soul that
sinneth it shall die," had rung out His awful warning
(vers. 21, 24) : " By (means of) your sin ye shall die ; "
and " Ye shall die by your sins ; for if ye believe not
that I am He, ye shall die by your sins." But not
only had He warned them. He had also made known
to them the one possible means of escape from the
threatened fate (vers. 34-36): "Verily, verily, I say
unto you, that every one who doeth sin is the slave of
sin ; but the slave does not remain in the house for
ever ; the Son remains for ever ; if therefore the Son
shall have set you free, ye shall be actually free."
Sin brings death in its train. Freedom from sin, and
so from death, its consequent, is the gift of Jesus
Christ, His gift to all who put their trust in Him.
It is with such declarations as to sin, its nature and
genesis, its consequences, its cure, still sounding in
their ears, and their own self-accusing conscience
ready, unless silenced, to bear Him witness, that Christ
asks the Jews : " Which of you proves Me wrong in My
1 Ezek. xviii. 4, 20.

38 Did Christ assert His own Sinlessness ?
account and judgment of sin ? If I say truth, why
do ye not believe Me ? " No answer to this appeal
is possible. They know that He is right, but decline
to own that they are wrong. Calumny and brooding
wrath are the only result of sin's conviction, not in
His case, but in theirs. Prove Him in error they
cannot; come to Him and believe on Him that they
may have life, they will not ; kill Him, when the
time of reckoning comes, for rending the veil from
their misdeeds, and exposing sin in its true colours to
their reluctant eyes, they both can and will.

VII.
"Coucb s@e not."
M7f fiov airrov, oUttw yap atrafie&riKa irpbs top irartpa. — S. JOHN XX. 17.
" Cling not to Me, for not yet have I ascended to the Father."
As an excellent example of the ordinary line of
interpretation of these words, let me quote the
annotation appended to them by Archdeacon Watkins,
in the " New Testament Commentary for English
Readers." "The probable explanation of these words," it is
there said, " is to be found in the fact that she (Mary
Magdalene) had cast herself at His (Jesus') feet with
the customary reverential embrace of the knees J (and
perhaps to make doubly sure the fact that it was the
Lord's body), and that His words are meant to
prevent this. The words themselves must be carefully
considered. ' Touch ' represents a Greek word, which
means to ' cling to,' to ' fasten on,' to ' grasp ' an object.
The tense is present, and the prohibition is, therefore,
not of an individual act, but of a continuance of the
act, of the habit, ' Do not continue clinging to Me.'
1 Cf. S. Matt, xxviii. 9.

40 " Touch Me not."
Her act supposed a condition which had not yet
been accomplished. He had not returned to earth
to abide permanently with His disciples in the
presence of the Paraclete (comp. ch. xiv. 8), for He
had not yet ascended to the Father. There should
come a permanent closeness, in His presence in the
soul ; but then, the spirit which her act was mani
festing was one which would prevent this presence.
The coming of the Paraclete depended upon His
going to the Father (comp. ch. xvi. 7); but she
would cling to a visible presence, and has not learnt
the truth so hard to learn, ' It is expedient for you
that I go away ' (ch. xvi. 7)."
Perhaps the commonly accepted interpretation
might be put into fewer and simpler words as
follows : Jesus wished to prevent Mary now from
materially grasping Him with her bodily arms, as a
lesson to her that henceforth she would be called
upon to grasp Him spiritually with the extended
arms of faith. "Cling not to Me now," He said, or
is supposed to have said, to her, " for I am not yet
ascended to the Father. When I am ascended, then
cling to Me with faith's persistent embrace."
I mention this, the common and accepted interpre
tation of our Lord's words to Mary Magdalene, only
to reject it. It is much too far-fetched for the simple
narrative, with its most natural and almost common
place expressions. How should Mary know this was
the meaning of her Master's words ? It would have

" Touch Me not!' 41
needed a learned scribe, not a poor devoted woman,
to have reached such a meaning. Strange it is that,
though lying on the surface, the sense seems to have
been missed hitherto ; at least, I have not anywhere
met with the correct exposition.
As was pointed out by the writer just quoted,
" Touch Me not " is a very inadequate rendering of
the phrase for which it stands. The words mean,
" Do not cling to Me," " Hold Me not fast." And
the thought doubtless contained in them is : " Do not
cling to Me, as though henceforth you would see Me
no more, as though this were the last time I should
appear to you or to any one else upon this earth.
Do not cling to Me, for I shall yet be forty days with
you and My disciples. You will have many more
opportunities of meeting and seeing Me, so do not
cling to Me now, as though this were the last. Do
not cling to Me thus, for not yet have I ascended,
and not just yet am I about to ascend, unto the
Father ; but go, tarry no longer, bear from Me a glad
message of comfort, in loving words expressed, to My
poor anxious disciples." This explanation imports
the same hint of futurity into the perfect, " I have
ascended " (avaj3s/3r)Ka), as there is in the following
present, " I am ascending " (avafiaivw). And it marks
the gentle reproof of a selfish indulgence of personal
feelings of affection, while others are left waiting
unconsoled. Another less probable explanation might also be

42 " Touch Me not!'
advanced. The words are, we might imagine, Christ's
words of eager longing, His earthly work accomplished,
to be again with His heavenly Father. Mary, by
clinging to her Lord's feet, is staying Him in His
return to heaven. " How am I straitened until it
be accomplished ! " is again the feeling in Jesus' mind
" Cling not to Me," He says to her, on this supposition,
"Hold Me not, stay Me not in My course, for My
Father is awaiting Me, and I hasten to go to Him ;
hold Me not, for, though risen, I have not yet ascended
to the Father; but go thy way unto My brethren,
and say to them, I am ascending unto My Father and
your Father, and My God and your God." Consider
ing, however, the length of time yet to elapse before
the Ascension, and Jesus' many appearances to His
disciples and others in the mean time, the former is
decidedly the preferable explanation.
It only remains to be noticed that there is here
no repulse of Mary's embrace, no absolute prevention
of her touching her Lord, as our English translations
seem to imply — a prevention which would ill accord
with the circumstance, recorded in S. Matt, xxviii. 9, of
the grasping of His feet by the women — but only a
gentle remonstrance to her, as she long, too long, held
Him fast, to let Him go, as there were others waiting
to be comforted, and to speed and carry the glad
tidings of His coming Ascension to them, His discon
solate disciples.

VIII.
€be Curse pronotmceo upon ^imon 8©agus.
Els yap xo^yv TiKpLas Kal crtix'Seo^uoi/ adudas 6pw <re ovra. — Acts
viii. 23.
" For I see thee destined to the gall of bitterness and the bond of
unrighteousness,"In the Revised Version of the New Testament this
verse is translated: "For I see that thou art in the
gall of bitterness and in the bond of iniquity." The
marginal alternative is : " For I see that thou wilt
become gall (or, a gall root) of bitterness and a bond
of iniquity."
Surely neither of these renderings can be sustained.
The former requires Iv to be read instead of elg, and
directly contravenes the principle exemplified in
S. Matt, xxviii. 19, where the Revisers have correctly
altered the words, " Baptizing them in [as if ev] the
Name," into, " Baptizing them into [tig] the Name of
the Father, and of the Son, and of the Holy Ghost."
The latter, to say the least, uses strange language of
a living man, consorts badly with the following
verse, and is out of harmony with other examples
where the like form of speech occurs.

44 The Curse pronounced upon Simon Magus.
With a view to arriving, if possible, at the true
significance of the language, it will be best to examine
in detail the various considerations which throw light
upon it.
1. Analogous passages, showing the force of the
phrase, tlvai ug n, "to be for something," are the
following : Acts viii. 20 (in the same address) : To
dpyvpiov aov avv <xoi tir\ tig cnrwXeiav, " May thy
money as well as thyself go to destruction," or, " Per
dition befall thy money and thyself ! " Col. ii. 22 : a.
IcfTi irdvra tig (j>dopav ry a7ro%prfo-E£, " Things which
are all meant to perish by consumption." Compare
2 Tim. ii. 20 : Kai a ptv tig ripriv, a Se tig drtp'iav, " And
those destined to honour, these to dishonour." 2 Pet.
ll. 12 : d>g itXoya Z,uta QvaiKa ytytvvr)piva tig aXiomv Kal
<j>9opdv, " Like brute beasts bred [or ' engendered '] of
a natural sort for capture and destruction." In all
these instances we see destiny or destination ex
pressed by the preposition ; it is not what the object
in question will become, but what it will come to.
There is indeed one exception, in Eph. v. 31 : ko.1
toovrai ol Svo tig adpKa plav, /'And the two shall
become [or ' constitute '] one flesh ; " but this is both
a translation from the Hebrew,1 and has little in
common with the passage under consideration.
2. Next let us investigate the meanings of the
1 The Hebrew original, in Gen. ii. 24, is, ins 1^2^ vm. The
Greek is the literal translation of the Seventy, quoted by S. Paul, and,
of course, coincides in meaning with the Hebrew.

The Curse pronounced upon Simon Afagus. 45
expressions, \oXrj iriKpiag, " gall of bitterness," and avv-
Swpog dSiKiag, " a bond of injustice." (1) X0X1J, " gall,"
is used several times in the Septuagint, not rarely in
combination with wiKpla, " bitterness," to denote that
which is exceeding bitter. Thus, Deut. xxix. 18 : p[Z,a
avd) <j>vovaa iv \oXrj icai iriKpiq, "A root springing
up in gall and bitterness '' (cf. Heb. xii. 15) ; Pro v.
V. 4 : VOTEjOOV ptVTOl TTlKpOTtpOV X°^W tVpr\<Ttlg, " After-
wards, however, thou shalt find it bitterer than
gall;" Jer. viii. 14: itroTiatv ripag tiSwp xoA'/C> °r£
¦fipaprofitv tvavriov avrov, " He hath given us to drink
water of gall, because we have sinned against Him ; "
Lam. iii. 15 : iyopTaat pt iriKp'iag, epiOvai pt x°Aije,
" He hath glutted me with bitterness, He hath inebri
ated me with gall." In the New Testament, x°Xjj only
occurs once (apart from the present passage) to denote
a portion of the bitter draught which was offered to
condemned criminals : " They gave Him to drink wine
mingled with gall " (S. Matt, xxvii. 34 ; cf. Ps. lxviii.
22). We may infer, then, from these examples, that
" gall of bitterness," or " bitter gall," is intended to
signify the drink of the afflicted or condemned.1
(2) l^vvdtcrpog, "that which binds together," "a
bond," is used several times in the New Testament to
denote a means of union. Thus Col. ii. 19 : §«* ru>v
d(j>iov Kal (TvvSiupwv, " through its contacts and con
necting bonds." We find it with the genitive of
apposition, or identity, in Eph. iv. 3 : cnrov^dZovrtg
1 I do not find that x»A^ ever of itself signifies a " gall-root."

46 The Curse pronounced upon Simon Magzis.
rriptiv rrjv tvoTtrra tov ¦Trvtvparog tv rip ffvvoitrpdf) ri)g
tlp{]vr\g, " being earnest to guard the unity of the
Spirit with the bond of peace ; " and with the objective
genitive J in Col. iii. 14 : rr)v ayairriv, o eoti avvStapog
rr)g rtXtiorriTog, "love, which is the bond of perfec
tion." But far more to the purpose, as presenting a
verbal parallel to our present phrase, is the expres
sion of Isa. Iviii. 6 (cf. 9), where (rvvSsapog denotes a
" bond " in the sense of a chain : Xve iravra aw^tapov
aSiKiag, " loose every bond of iniquity, or of in
justice,"2 i.e. every wrong and unrighteous fetter,
every fetter unjustly and oppressively imposed by
cruel tyranny, in contradistinction, it may be, to the
legitimate chains laid on by public justice and
authority. This makes it clear that by the " bond of
injustice or unrighteousness " in the case before us
are denoted the fetters to be imposed, not by a just
Lord, but, with small consideration for equity, by a
cruel and unrighteous master or executioner.
3. And if verbal accuracy brings us to the con
clusion that an awful doom is intended by S. Peter's
words, that interpretation is strongly supported by
the consequent entreaty of Simon Magus : " And
Simon answered and said, Do ye pray on my behalf
to the Lord " (with a special emphasis on " ye," as of
men whose prayers would be more likely to avail
than his own, which he had been exhorted to offer,)
1 See, for a confirmation of this, Eom. xiii. 9, 10.
2 In the Hebrew, " bands of wickedness.''

The Curse pronounced upon Simon Magus. 47
" that there come upon me none of the things which
ye have said." No doubt the gall of bitterness and
the bond of unrighteousness were in his thoughts ; he
would have them, if possible, averted from him by
the powerful prayers of the wonder-working Apostles.
If he was already in the gall of bitterness and bond
of iniquity, why should he pray that they might not
come upon him ? If he was to become gall of bitter
ness and a bond of iniquity, did he forsooth pray that
such a character might not befall him ? These latter
renderings stand self-condemned.
The correct translation, then, of the above passage,
with the verses that precede and follow, will be this :
" Repent therefore at once of this thy wickedness,
and pray the Lord, if so (it may be) the thought of
thine heart shall be forgiven thee. For I see thee
doomed to gall of bitterness and a bond of un
righteousness. But Simon answering said, Do ye
pray on my behalf, that none come upon me of the
things which ye have said."
What, then, is the doom indicated by the particular
expressions of this passage ? We must not be tempted
by such analogies, as S. Paul's delivery of the forni
cator to Satan for the destruction of his flesh, that
his spirit might be saved in the day of the Lord
Jesus (1 Cor. v. 5), or his delivery of Hymenaeus and
Alexander to Satan, that they might be disciplined
not to blaspheme (1 Tim. i. 20), to conclude that the
fate of the excommunicate, or their temporary sub-

48 The Curse pronounced upon Simon Magus.
jection to the power of the evil one through expulsion
from the Church, is here intended.1
No. The terms used point to the torture of the
damned (cf. S. Matt, xviii. 34), the fetters and the
drink of Satan's prisoners. And when we remember
that, in the words of the same speaker, S. Peter, no
long time ago, Judas Iscariot, " the son of perdition,
or the man doomed to destruction " (S. John xvii. 12),
had gone to his own place (Acts i. 25); when we
recollect that the same speaker had shortly before
denounced Ananias and Sapphira for attempting to
deceive the Holy Spirit that was present in Christ's
Church and in Christ's Apostles, and they too had
suddenly in consequence gone to their sad account
(Acts v. 1-11); we may well believe that Simon
Magus is now, for his profanity in offering to pur
chase with money the bestowal of the Holy Spirit,
threatened with the awful doom of hell, unless instant
penitence and prayer shall, it may be, procure for
giveness of a sin, incurred, perhaps, unlike the last-
mentioned, more through presumptuous ignorance than
of criminal design. " Whosoever shall blaspheme
against the Holy Ghost hath no forgiveness for ever,
but is guilty of an eternal sin" (S. Mark iii. 29). 2
Simon Magus had gone perilously near to incurring
this awful guilt, and its corresponding punishment.
1 A quasi-illustration of this would be the temporary " band (Seo-jiioi)
of iron and brass," with which Nebuchadnezzar was bound when driven
out from the haunts of men (Dan. iv. 15, 23).
2 S. Mark's Gospel was probably written at S. Peter's dictation.

IX.
Emg agrippa ano %. Paul.
'O Se 'Aypimras wpbs Tbv TIdvKov, 'Ev 6\lycp pe veiBets Xpiffriavbv iro(7J-
oai. 'O Se nouAor, Eu£alfniv av Tip ®etp Kal iv bxiyif Kal iv iieyd\ip, of
p.6vov at, aKXd Kal irt&VTas rovs o.ko6ovt&3 fiov oti/xepov, yeveodai rotovrovs
biroTos Ko.y<x> elpi, TtapeKTbs twv Seoiiwv tovtwv. — Acts xxvi. 28, 29.
" And Agrippa said to Paul, Briefly thou persuadest me, to make me
a Christian. And Paul replied, I will, so please thee, pray to God both
briefly and at length, that not only thou, but also all those who hear
me this day, may come to be such as also I am, these chains excepted."
It may first be noticed that, evidently in consequence
of a certain difficulty in the phrase ev oXiyi^ pt irtiOttg
Xpitrrtavov iroiricmi, which is supported by the manu
scripts B, x, and most of the versions, two changes have
been introduced into it with a view to simplification,
both having considerable authority in their favour.
The manuscript A, followed by Dean Alford, seeing
wdOopai with an object-clause in verse 26, has boldly
changed wtfOug into irtiQri, whence results the easy
meaning, " Thou believest that thou hast made me a
Christian." Several other manuscripts and early
expositors, with which our Authorized Version is in
accord, seeing ytviadai in verse 29, have changed 7rotrjo-aj
into ytviadai, again with the easy result, "Thou
E

50 King Agrippa and S. Paul.
persuadest me to become a Christian." If, however,
we regard the position of the pronoun pt, it seems not
improbable that it was placed where it was — pe wdQug
instead of irtiQtig pt — because it was intended to be
governed by both the verbs irtiQtig and Troirjaai. As,
moreover, the variations are easily explicable, the
reading before us not so, everything would lead us to
retain it, and render it, " Thou persuadest me — so as
to [= wo-rt or tou] make me a Christian."
The same authorities, which change iroir)<jai into
yeviaOai, have also inserted i<j>ri in verse 28 after 7rpoc
rbv IlaSXov, and sI^e in verse 29 after 6 Se IlauXoc-
These alterations are of small importance ; and
another due to the same source is not of much more,
whereby ptydX^ in verse 29 is altered into 7roXX<£,
without affecting the meaning, if, that is, the meaning
is duly arrived at. As, however, the change has given
some ground for the translation in the Authorized
Version, it may be best to state that peyaXq has the
best manuscripts, A, B, K, and almost a consensus of
versions in its favour.
We come next, then, to the meaning of ev bXlyy, a
phrase which has puzzled commentators without end.
Several meanings have been assigned to it, which
have one and all no ground of precedent to stand
upon. In connection with it, the corresponding
phrase in the next verse, ral iv bXiyuo rai iv ptyaXoj,
must be taken, and no sense which will not satisfy
the latter has any right to stand for the former.

King Agrippa and S. Paul. 51
Thus (1) we are forced to exclude the translation of
the Authorized Version, " almost," for neither does ev
oXiyty ever mean " almost " elsewhere, as dXiyov or
oXtyov SeTv does, nor can iv ptydXt^, or indeed ev 7roXXto,
stand for the necessary sequent to " almost," which is
" altogether." (2) We are forced to exclude the sense
adopted by Dr. Wordsworth, " in a short time," or,
as he renders it, " in a trice." For neither is XP°V(V
ever to be supplied in this phrase, nor could iv ptyaXy
very well mean " in a long time." (3) We are forced
to exclude the sense adopted by Dr. Alford, "with
small trouble," or "lightly," or "with ease," the
corresponding sense of iv ptydXw being "with great
trouble," " with difficulty." For novy is never else
where the word supplied in this phrase. (4) We are
forced to exclude the meaning adopted by the
Revisers, "with [but] little persuasion," Iv ptyaXy
being " with much." For whether Xoyq be supplied
or not in this case, the phrase is entirely unsupported
by examples. Another objection, which lies against
the three last of these interpretations, is, that in the
second phrase they necessitate rai ... rai to be
rendered " whether . . . or," which should, if possible,
be avoided. (5) There is one other very attractive
explanation, which avoids these difficulties, viz. to
supply pipti, and translate Iv SXiyq, " in a small
degree," the whole sentence thus running, " In a small
degree thou persuadest me so as to make me a Chris
tian." Similarly,, rat iv oXtyq Kal iv peyaXq would

52 King Agrippa and S. Paul.
run, " both in a small degree and in a great degree ; "
and S. Paul's answer would be, " I would wish [sic] to
God that both in a small and in a great degree not
only thou, but also all those who hear me to-day, might
become such as also I am, with the exception of these
bonds." The only and invincible objection to this
rendering is again that there is no precedent for such
sense of the phrase, and that it assigns to it a meaning
the very opposite of its real signification ; for while
Iv dXry<f> has everywhere the force of compression
within a small space, the above rendering gives it
the force of extension up to a small space, and calls
for 'iwg oXlyov, or the like, rather than ev SXlyq.
Before, however, the true meaning of Iv oXi-y^ can
be deduced, it will be necessary to examine the
phrase in other places where it occurs, and so to
discover some well-supported sense for it. If, more
over, in all these other places the phrase has one, and
only one, meaning, then we shall be constrained, if
possible, to admit that one meaning in the present
passage. The following are instances of its use :
Thuc. iv. 26 : aTtvo\0)pia rt iv SXiyoo arparoTrtStvopivotg
iyiyvtro, " And want of room [close quarters] was
resulting to them being encamped within a small
space ; " iv. 96 : kvkX<i>0£vtwv iv SXiyoj), " Having been
surrounded within a small space; " Pind., P. viii. 131
(92, 93) : Iv $' SXiyit) j3/oor<Iiv to Ttpirvbv av^trai, " And
within a small space or compass [not, "in a short
time,' as Paley renders it] men's enjoyment increases ; "

King Agrippa and S. Paul. 53
Plato, Apol. 22 B : 'iyvwv ovv Kal nepl t£>v iroiriTwv iv
SXiyq toDto, " So then I knew also concerning the
poets within a small compass [ = ' in brief] this ; "
Demosth. Olynth. III. 33. 18: tv£ao-0ai plv yap, & dvSptg
Aorivatoi, pactov tig rairo wavd' oaa fiovXtrai rig dOpoi-
o-avra Iv dXfytj), " For to pray indeed, men of Athens,
is easy having collected all one desires together
within a small compass, or in a short petition"
(Kennedy). To which may well be added Eph. iii. 3 :
KaBwg wpoiypaTpa iv oXiyy, " Even as I wrote before
within a small compass [= 'in short' 'in brief
' concisely ']."
In all these examples — and they are of very general
extraction, and some of them, especially those from
Plato, Demosthenes, and the Epistle to the Ephesians,
exceedingly apposite to the present question— it will
be noticed that iv oXiyq has one and the same
meaning, " in or within a small space or compass," so
that the word to be supplied is evidently x^PV-
This meaning is sometimes, according to the context,
identical with " in brief," " in short," " concisely," the
general idea being that of compression. The above
sense will, it may be added, suit admirably the
phrase ral Iv oXlyq ral Iv ptydXq, which will run
accordingly, " both within a small and within a large
compass," which, the context allowing, might be
converted into " both in brief and at length."
But, before deciding this point, there is one other
question that requires to be answered. What is the

54 King Agrippa and S. Paul.
meaning of tv^aipriv Sv r£ 9ew ? Now, t&xtaOai OiQ tivi
or wpog Otov nva does not mean " to wish to a god," but
as a rule " to pray to a god." So, e.g., Thuc. iii. 58 :
0ewv, olg tvZdptvoi, " Gods, to whom having prayed ; "
Demosth. Cor. 225. 1 : rotg Otolg tvxopai wdcri Kal
rrdoaig, " I pray to all the gods and goddesses ; " Xen.
Mem. iii. 14. 3 : orav ol aXXot dvOpioiroi rotg Otolg tvxwvTal
iroXvKaptriav, " When mankind in general pray to the
gods for abundance of fruit ; " i. 3. 2, tvx^ro itpbg rovg
Otovg dirXuig rdyaOd SiSovai, " He was praying to the
gods simply to give what was good." In like manner,
S. Paul says in 2 Cor. xiii. 7 : tvxoptOa Se wpbg rov
Otov, pi) woirjaai vpag kokov jUtiSev, " But ' we pray to
God that ye do no evil;" where the phrase, with the
aorist infinitive following, is very similar to the
present. When the verb occurs, without any mention
of God, in Acts xxvii. 29, Evxovro r)ptpav ytviaOai, its
meaning is still probably the same : " They were
praying that day might break." So too Rom. ix. 3 :
rivxopriv yap dvdOtpa tlvai ai/rbg lyol, " For I could
pray to be myself accursed." Cf. 3 John 2. With
these compare, in the Septuagint, Numb. xi. 2 ; xxi. 7 :
iju^ito Moovarig Trpbg Klipiov (ntpl tov Xaov), " Moses
prayed to the Lord [for the people] ; " Eccles. xxxviii.
9 : £u£eu Kvpiq, " Pray to the Lord." The only
other meaning tvxstrOai admits of, when followed by
9tq, is " to vow to God," as in 2 Mace. ix. 20 : tvxopai
ptv t£ 0£(J) rrjv ptyiarriv X^Plv> "I vow to God the
greatest gratitude ; " which may also mean, however,

King Agrippa and S. Paul. 55
" I vow the greatest gratitude to God." But it never
seems to mean literally " to wish to God," though such
a meaning may result from the form in which it
appears. This being so, tv^dipriv av, in accordance
with the Greek idiom, will be a modified future,
signifying, " I will, so please you, pray," '' I shall be
glad to pray." Even in such a rejoinder the language
of courtesy was not forgotten.
Thus much being premised, we arrive finally at the
meaning of this controverted passage. 'Ev oX'iyio pt
TriiOug is, " Within a small compass, or in brief, thou
art persuading me," " Thy persuasion lies in a small
compass," " Thou usest brief persuasion," or (to give its
full force to the emphatic position of the commencing
phrase), " Right briefly thou persuadest me, for," etc.
Ev^dipriv av rijj Qtu} Kal iv oXiyq ko.1 iv ptydXty 1 (for the
latter words are, according to S. Paul's general manner,
to be joined with tv^aiprtv dv, not with yevtaOai) is,
" I will, if I may, pray to God both within a small
compass2 and within a large compass, both in brief
and at length."
The following, then, will be the translation
of these two verses. S. Paul has just appealed to
King Agrippa with the concise words : " Believest
thou, King Agrippa, the prophets ? " (who testify
to Christ, vers. 22, 23). "I know that thou
1 Compare, for the phraseology, verse 22, ftapTvp6[t.evos p.u<piS re Kal
neydKq, " Testifying both to small and great ; " also e/cT<(s there with
vapeKTos here.
2 Compare the passage from Demosthenes before quoted.

56 King Agrippa and S. Paul.
believest them." " And Agrippa said to Paul, Brief
is the persuasion thou usest, to make a Christian of
me. And Paul said, I will gladly pray to God both
in brief and at length, that not only thou, but also all
those who hear me to-day, may become such as also
I am, with the exception of these chains." The
persuasion may be brief, the prayer shall be, if may
be, long and earnest. Such is the prisoner's noble
declaration ; and, as we see from verses 30-32, the
king sees no cause of punishment in him, and would
have been willing, had it been possible, to have
obtained for him his liberty.

X.
jrrom JFaitb to jFaitb.
AiKatoo-vviri yap ®eov iv avTtp airoKaXxmTeTat eK iriOTeois els Ttlffriv.
—Rom. i. 17.
"For righteousness from God is being revealed thereby [by the
Gospel] as a consequence of faith in order to faith."
In this very difficult verse two questions engage our
attention : the meaning of the first words, and the
meaning of the last words, in it.
1. What is the meaning of Siraioo-vvrj 9eov ? Does
it mean "the righteousness of God," as one of the
Divine attributes ? No. For then we should find i)
Sikoioo-uvj? rov ©eov, as we find "the faithfulness of
God" (tj -widTig tov Qtov), "the glory of God" (r) §d£a
rov Geov), "the love of God" (tj dydirv tov Qtov)} Cf. x.
3 : " They did not subject themselves to the righteous
ness of God (ry Straioo-vvrj rov Geov) ; " where God's
attribute must be intended by the nature of the case.
Does it, then, mean " God's clemency or mercy," in
contrast to " God's wrath " in the next verse ? No.
For we cannot speak (see iii. 22) of " God's clemency
1 See iii. 3, 24 ; v. 5 ; viii. 39.

58 From Faith to Faith.
[as accruing] by means of (Sm) faith in Jesus Christ."
We can speak of some quality that becomes ours by
means of faith, and we can speak of some action on
God's part as the consequence of faith on ours ; but
we cannot speak of action towards us on God's part
through the medium of faith on ours.
What it means is " righteousness from God ; " no
human righteousness effected by obedience to law,
but righteousness Divine, as being the gift and crea
tion of God ; as it is called in Phil. iii. 9, 17 Ik GeoD
SiKaioavvri, "the righteousness which derives from
God." Similarly in the next verse : " there is being
revealed wrath Divine from heaven upon all impiety
and unrighteousness of men who unrighteously keep
in check the truth ; " where again we see that it is
not God's attribute of anger, but wrath, almost
punishment, proceeding from God, that is meant. Cf .
iii. 5 : "Is God unrighteous Who inflicts the wrath, i.e.
punishment ? "
Of course, the difference between Siraiwo-te and
Stratoo-vvrj is, that the first stands for the action, the
second for the result. Jesus (iv. 25) " was delivered
up on account of our sins, and was raised on account
of our absolution (Straiwo-iv), our being absolved
therefrom and made righteous."
2. What is the meaning of Ik maTtwg tig tt'kttiv,
' from faith to faith," as it is translated in the
Authorized Version of the New Testament ? Very
obscure is this translation as it stands. We may

From Faith to Faith. 59
speak of " from year to year " (!£ trovg tig trog), as we
find in Theocr. xviii. 15 : " And from year to year (ktjc
irog i% inog) thy bride is she." So also we may speak
of " from youth to age " (Ik vEorriroe ig yr)pag), " from
head to foot, top to toe " (ig noSag ek KE^aXijc), " from
heel to ankle " (ig atyvpbv ek Trripvrig), " from path to
peak " (e'k ttotov ig vKoinriv), " from threshold to shrine "
(e'c pvxov e£ ovSoD), and so on, but we can hardly mean
by "from faith to faith," from beginning to end of
faith, or from one degree of faith to another.
"Beginning in faith and ending in faith," or
" arising from faith and leading to faith," i.e. in the
same person, is a much more intelligible rendering.
So Archdeacon Farrar takes it.1 " When he (S. Paul),"
is his remark on the passage, " says that this righteous
ness of God is being revealed in the Gospel 'from
faith to faith,' he implies the truth, which finds
frequent illustration in his writings, that there are
ascensive degrees and qualities of Christian faith."
And in a note he adds, " ' From faith to faith,' i.e.
' which begins in faith and ends in faith, of which
faith is the beginning, middle, and end' (Baur)." But
this is not a Pauline conception ; and we should rather
have expected, "Beginning in faith and ending in
sight." The truth is that we have guidance given us in the
immediate context of the passage under consideration.
If we are told directly afterwards that, " The just
1 The " Life and Work of S. Paul," vol. ii. p. 190.

60 From Faith to Faith.
man shall live in consequence of faith " (ek wiartotg),
this shows at once that " in consequence of faith " is
the meaning of the same phrase here. If, again, we
read just above (ver. 16) that " it [the Gospel] is
God's power for, or in order to, salvation " (tig atoTri-
p(av), this is a presumption for thinking that tig wiaTiv
means, according to the usual value of tig in similar
relations, " in order to faith."
Moreover, as regards connection, the proper order
of the words is in the way of permutation or alter
nation, or first and third, second and fourth, terms
combined ; ek niaTttDg belonging to Siratoo-vvrj, tig tt'mjtiv
to aTroKoXvirTiTai, though the two are elegantly set
side by side for the sake of assonance. " Righteous
ness from God as a consequence of faith is being
revealed by the Gospel in order to faith ; even as it
is written [Hab. ii. 4] : The righteous as a conse
quence of faith shall live." *
This sense and order is supported by the corre
sponding language of 2 Cor. ii. 14-16 : " Thanks be
to God, Who . . . makes apparent the odour of the
knowledge of Him [Christ] by our means in every
place. For we are the sweet smell of Christ to God
in the case of those who are being saved and in the
case of those who are being lost : for the one in con
sequence of death [on our part] an odour in order to
death (olg piv bapr) e'k Oavdrov tig Odvarov), for the
other in consequence of life (on our part) an odour
1 Cf. Gal. iii. 11 ; Heb. x. 38.

From Faith to Faith. 61
in order to life (olg Se baprj e'k £wije tig Z>>>nv)." Here
there is the like import, and a not unlike order, the
words being arranged for assonance, but intended
to be distributed in sense.
It only remains to add that ev at/rw dTroKaXvirrtTai
does not mean, " is revealed in it [the Gospel]," but " is
being revealed [to the world] by its means [by means
of this good tidings]." And this " to produce faith."
So also " there is being revealed wrath of God from
heaven against all impiety and iniquity." We must
never forget that the Gospel is not crystallized yet,
but is a message of salvation to mankind. To the
same effect it is declared in iii. 21, 22 : " But as it is,
apart from law, righteousness from God has been
manifested (mipavipiDTai), i.e. to the world,1 being
witnessed to by the Law and the Prophets; even
righteousness from God through faith in Jesus Christ,
in respect of all 2 such as believe."
1 Cf. 2 Cor. iv. 2.
2 Not " and upon all." This is a later insertion.

XI.
O3itbout (ZErcuse.
Ti olv ; -npoex&eOa; ov irdvTws' trporiTiaadiieQa yap 'lovSaious re Kal
"EAATjfas irdvTas iiip1 afiaprlav elvai. — POM. iii. 9.
"What then? Are we justifying ourselves? Not by any means.
For we have before charged both Jews and Greeks with being all
subject to sin."
The word TrpotxoptOa has created considerable
embarrassment, and has given rise to various inter
pretations. One thing may, however, be asserted at
once — that it is not to be joined with rt ovv. Whatever
its meaning, in such a case it would have required the
answer, ovSiv irdvrcog, " Nothing at all."
1. Some explain the verb to mean, " Have we the
preference, or superiority ? " And an allusion is
supposed to the commencing words of the chapter,
" What then is the superiority of the Jew ? " But
the question was then partially, and so far favourably,
answered. The reply, " Certainly not," would be
directly contradictory to the former reply, " Much in
every way." For this reason, as well as on the ground
that only the active, and not the middle, voice is used
in this sense, this explanation must be given up.
2. Others, again, have taken it, in a contrary sense,

Without Excuse. 63
to mean, "Are we in worse case than they [the
Gentiles] ? " But not only is the passive use of the
verb exceedingly rare — it occurs once in Plutarch
(1038 d), " In no respect surpassed by, or inferior to,
Zeus " 1 — but the proper meaning under such circum
stances would be, " Are we inferior to them ? " not
" Are we worse off than they," or rather (the question
being general), " than others ? " And this question
has, as before stated, already received an adequate
answer at the commencement of the chapter, and
nothing has since occurred to necessitate, or even to
suggest, its repetition, no comparison having been
instituted with the Gentiles.
I have, it will be noticed, assumed that the " we "
refers to the Jews, and not (as some think) to the
Gentiles ; because all that precedes has to do with
the Jews, because the quotation put in as evidence
against is expressly said (ver. 19) to be spoken to
those under the Law, and because S. Paul's whole
manner of writing — cf . " Abraham our father," at
the beginning of the next chapter (iv. 1) — precludes
the latter reference.
3. A third meaning which belongs to npoixtaOai
is " to screen or excuse one's self." And as there are
three or four ways of taking it in this sense, the
genuine import of the word has to be carefully
1 Compare, too, Xen. Anab. iii. 2. 19 : " In one thing alone are the
cavalry superior to us, or, have the cavalry the advantage of us (irpoe-
Xovariv fip.as) ; it is safer for them to take to flight than it is for us."

64 Without Excuse.
guarded. (1) We must not translate as if it were d-iro-
XoyovptOa, " Are we making excuses ? " " Are we
defending ourselves?" For to say "Certainly not,"
after what has passed, would be very like uttering
a falsehood. Moreover, A ovv throughout the Epistle
denotes, "What [follows] then?" (cf. vi. 15), and
therefore a question which is not a consequence of
what has proceded is put out of court. (2) Nor
must we take it in a future sense : " Shall we defend
our conduct ? " " Shall we palliate our guilt ? " It
might be said that hitherto guilt has been admitted,
but accounted for on other principles ; and the question
now is whether defence shall be made in bar of guilt
itself. But undoubtedly, to say the least, a future
tense would be required for this. (3) The tense used
is also unfavourable to another rather taking transla
tion : " Have we any plea to urge, any excuse to
allege, for ourselves," sc. in mitigation of that
"just judgment," a moment before denounced? "Do
we offer any further defence ? " Besides that, some
additional word like 'in would have to be supplied.
(4) A conceivable, but not probable, explanation would
be that the Apostle, for the sake of effect, left his
sentence unfinished : "What then ? Do we put
forward, do we allege in justification  ? By no
means." 1 (5) We come lastly, then, to perhaps the
1 A change of order, wpoexifiedd ti oZv ; "Do we allege anything
then in justification?" with the response, ou Trdvras, "Assuredly not,"
would seem to facilitate the sense, but is, of course, not permissible.

Without Excuse. 65
simplest rendering of all : "Are we screening ourselves
from guilt, excusing our iniquity ? " We are indeed
offering reasons in deprecation of punishment, but are
we palliating our conduct, or does the guilt remain ?
"Are we justifying ourselves ?" And the answer is,
" Not at all ; for we have already charged Jews and
Gentiles with being all subject to sin." Scripture is
evidence of this, and, as it speaks to Jews, at once
closes every mouth, and leaves all the world amenable
to God's judgment.
And this meaning of Trpoix^Oai agrees with what
is found in classical writings, where it signifies "to
hold before oneself," whether, literally, a spear or
shield, or, metaphorically, a justificatory plea. Thus
Soph. Antig. 80 : " You then may hold before your
self these things (rdS' av Trpovxoto) — may thus screen
or justify yourself;" Thuc. i. 140: "But let none of
you fancy that he will have gone to war on a slight
occasion, should we not rescind the Megarian decree,
the very thing which more than any they hold before
themselves, or put forward in defence (rrpovxovTai) —
the very thing whereby they justify themselves —
[averring] that, were it rescinded, the war would not
take place." The only point of distinction in the case
before us is that the verb is used absolutely, or with
out an object : " to screen oneself," not " to screen
oneself under " something or other.
It may be added that the meaning of ov wdvTwg is
more properly, "Not at all, not in any way," than
F

66 Without Excuse.
" Certainly not." And this confirms the rendering,
" Are we excusing ourselves ? " as against " Are we
making excuses ? " It is a valid defence, justifica
tion that is worth something, which is in question.1
1 There is no confusion of irpoexeirBai with SiKaiovcrBat (cf. ver. 20) in
the above interpretation, because the latter, I submit, does not mean
" to be justified," so much in the sense of being accounted righteous, as
in the sense of being made righteous.

XII.
Deus alitor.
M^ eavTovs iK$LK0vvTes, ayainiToi, ciAAa 5oVe t6ttov t?J bpyij' yeypamai
yap, 'Efiol eKSiKTjiris, iyk avraTroScaow, Aeyet Kvptos. — Rom. xii. 19.
"Not avenging yourselves, beloved, but give place to the Divine
wrath ; for it is written, Vengeance is Mine, I will repay, saith the
Lord." In this passage the phrase Sort rowov ry bpyy has
given rise to several interpretations, according to the
senses that have been put upon SoVe tottov, and upon
rri bpyy. For, besides the above translation, it has
been rendered, " Allow space or time to your anger,
defer it ; " and again, " Give way to the anger [of your
opponents]." Thus bpyr) has been variously referred
to God's anger, the anger of the injured, and the
anger of the wrong-doer. And StSdveu rowov has been
rendered in different ways to suit the supposed nature
of the anger. It will be well to examine either
member of the expression, and see if any certain
conclusion can thence be deduced.
1. Whose wrath is meant by ry bpyy ? With two
or three exceptions, the term is never used in the
New Testament, where it is found fairly frequently,

68 Deus Ultor.
except to denote the Divine anger. Especially in the
Epistle to the Romans, such wrath is repeatedly
mentioned, and in every other place beside the
present is that of God. Thus i. 18 : " Wrath of God
is revealed from heaven ; " ii. 5 : " Thou art storing
up for thyself wrath in the day of wrath ; " ver. 8 :
" For those who . . . obey unrighteousness, wrath and
indignation ; " iii. 5 : " Is God unrighteous Who inflicts
the wrath (ri)v bpyf)v) ? " iv. 15 : " The Law effects
wrath ; " v. 9 : " We shall be saved through Him
[Christ] from wrath (d-rrb rij? bpyrjg) ; " ix. 22 : " If
God, wishing to display His wrath, and make known
His ability, bore with much longsuffering vessels of
wrath ; " xiii. 4, 5 : " [The authority] is God's
minister, an avenger to execute wrath (ekSjkoc ilg
bpyr\v) upon him that, doeth evil ; wherefore it is
necessary to submit, not only for the wrath's sake (Sw
rrjv bpyf)v), but also for conscience sake." The last
example, on account of its phraseology, is especially
to the point in the present case ; in it the wrath
executed by God's minister is evidently the wrath of
God, Who avenges thus by deputy. If then bpyr)
stands, as we see, for the Divine wrath in every other
place in this Epistle, we can hardly suppose that the
present passage is the one exception to the general
rule. And to this conclusion a distinct confirmation is lent
by the words that follow : " But [instead of taking
revenge] if thine enemy hunger feed him, if he thirst

Deus Ultor. 69
give him drink, for so doing thou shalt heap coals of
fire upon his head." The same expression, " coals of
fire," is found in Ps. xvii. 9, 13 (Sept.), where, with
other adjuncts, these are marks of God's wrath
against the Psalmist's enemies. It is difficult to say
whether thunderbolts or an eruption of volcanic lava
is meant by the expression. But what is important
to observe is, that they form part of the awful shower-
poured down upon the heads of the foe. Hence we
infer that, whereas by revenging himself a man fore
closes God's vengeance, by kind treatment of his
enemy he will open the flood-gates of the Divine
wrath against him. Accordingly, in Prov. xxv. 21, 22
(the original of this quotation), to the words, " For so
doing thou shalt heap coals of fire, or bring the
Divine wrath, upon his head," it is added, " But the
Lord shall repay thee (dvraTroSdoati <roi) x good things."
2. What is the meaning of Sovvai ron-ov ? The
phrase never seems to mean " to give way." The
rendering, therefore, " Give way to the anger [of your
opponents]," may be on all accounts given up. Nor,
again, does it answer to the Latin spatium dare, " to
allow space." Hence the apparent parallel in Livy,
viii. 32,2 " The lieutenants surrounding the chair
begged him to defer the case to the next day, and
1 Compare this with iy&> dvraitoSiio-u, " I will repay [saith the
Lord]." 2 Cf. also ii. 50: "When a higher situation allowed room for
breathing (respiromdi spatium dedif)."

yo Deus Ultor.
[so] allow space to his anger and time for counsel
(ut . . . et iro3 suo3 spatium et consilio tempus daret),"
is illusory. The translation, "Allow space to your
anger," like the last, is guilty of a twofold error.
The real Latin equivalent of this expression is dare
locum, and it means " to give place, make room," or,
when followed by an objective genitive, or what
answers to it, " to give an opportunity." Thus (1)
Sirac. iv. 5 : " Turn not away thine eyes from a
suppliant, and give not a man an opportunity to
invoke curses on thee (pr) $d}g tottov dvOpwirtp Karapd-
aaaQat ai)." Cf. Acts xxv. 16: "It is not a custom
with the Romans to surrender any man, before the
accused has the accusers face to face, and has been
granted an opportunity for defence (twov airoXoyiag
Xaj3ot) against the charge ; " Heb. xii. 17 : " He found
no opportunity for repentance (ptravotag tottov oi>x
tvpt), though he sought one out with tears." So Cic.
Fam. iii. 6 : " You seem to have given unfriendly
people something of an opportunity (nonnihil loci
dedisse) for forming a wrong opinion of your feelings
towards me ; " Ter. Heaut. ii. 1. 6 : " Opportunity
will be given (dabitur locus) of both learning and
pardoning offences." (2) Sirac. xxxviii. 12: "[In time
of sickness] give place to the physician (larpq $bg
tottov) ; " S. Luke xiv. 9 : " Make room for this man
(Soc tovtV tottov);" So Plut. C. Graach. 840 E:
" Make room (SoYe tottov) for good men, ye bad
citizens." Arrian Epictet. iii. 26 : " Away, make

Deus Ultor. 7 1
room for others (Soe dXXotg tottov) ; " Cf. Cic. Fam.
xi. 1 : " Place must be given to fortune (dandus est
locus fortune) ; " N. D. ii. 33 : " Wherever we go,
wherever we move, [the air] seems as it were to
make room and give way (locum dare et cedere) ; "
Ter. Heaut. iii. 3. 25 : " Make room for them (Da
illis locum);" Ovid Fast. iv. 390: "[When] turned
to flight the star shall have given place (dederit
locum) to Phoebus [the sun] ; " Pont. i. 1. 47 :
" Make room (locum date) for the bearer of sacred
things." One other important passage in connection with
this phrase there is in S. Paul's Epistles. I mean
Eph. iv. 26, 27: "Be ye angered [irritated] and sin not;
let not the sun go down upon1 your angered mood
[irritation], neither give ye place to the devil (priU
Sj'Sote tottov t$ Sto/3dXw)." Here human anger is
represented by irapopytapog. And the evident mean
ing of the expression is not, "neither give scope,"2
or, " give an opportunity, to the devil " — for this
would require a following genitive according to the
genius of the language — but "neither make room
for the devil." By letting exasperation or indignation
continue over-long in the brooding heart, you,
Christians no longer, give place, evacuate your
1 Cf. Deut. xxiv. 15 : "The same day thou shalt pay him his wages,
the sun shall not go down upon him (ouic iinSioerai i fiXios ew durcp),
because he is poor, and is dependent upon it."
2 So Alford in loco.

72 Deus Ultor.
position, to the devil. Compare our Lord's words to
Peter (S. Matt. xvi. 23): "Get thee behind Me, Satan."
Thus we arrive at the true signification of the
passage before us. The anger is God's anger ; room
should be made for it. Do not avenge yourselves, is
the Apostle's advice to the Romans, but give place,
evacuate the position of avengers, however much
yours seemingly by right, to the Divine wrath. Make
room for the Divine punishment. You thus leave
play for a far more potent agency, and abstain from
arrogating to yourselves a prerogative of Deity. " For
it is written, Vengeance is Mine, / will repay, saith
the Lord."

XIII.
€be Katie's Call.
AovAos €«A^07?s ; ju^ o~oi [leXerta' dX\' el Kal Stivaoat 4\ev8epos yeveo-
6ai, fidWov xP^oat' & yap ev Kvplai K\r]9els Sovhos aneXetiQepos Kvpiov
e'o-riv. — 1 Cor. vii. 21, 22.
" Art thou called being a slave ? Do not mind about that. But, if
[seeing] thou hast actually the power to be made free, rather make
use of this. For he who is called to be in the Lord [i.e. a Christian]
being a slave is the Lord's freedman."
Two views of this very difficult passage have generally
been held. One is that it counsels the slave to be
emancipated, if possible ; the other, that it counsels
him to remain a slave, even if he may be freed. The
renderings of the first verse run, accordingly, as
follows : —
1. " Wert thou called being a slave ? Do not care.
But if thou hast power to become free, rather avail
thyself of it."
2. " Wert thou called being a slave ? Do not mind
[thy position]. Nay, even if thou hast power to
become free, rather submit to it."
These seem to answer to the renderings given in
the text and margin of the Revised Version. But to

74 The Slaves Call.
both there are insuperable objections, as may easily
be seen.
1. Not to mention that this rendering omits
altogether the particle itai, and reads as if we had ei
only, and not tl k<u, it gives a totally false colour to
dXXd, and takes it as though it were Se'. The difference
of the two after a negative proposition is this : the
former admits the proposition and lays down the
consequence, the latter disputes the proposition and
suggests an alternative ; the former introduces a
contrary idea, the latter a contrasted clause ; the
former carries on the sense, the latter breaks it. The
one signifies, " but on the contrary," " no but ; '' the
other, " but on the other hand," " but still." The force
of aXXa in the passage before us would be, " Do not
mind [about it], but on the contrary [instead of
minding] embrace it." Were, however, Se' substituted
instead, the meaning would be, " If so and so, do not
mind, but on the other hand, if so and so, act
accordingly ; " and the first of the two renderings
would then stand. A very apposite instance of Se'
occurs soon after (vers. 27, 28) : " Hast thou been
loosed from a wife ? Do not seek a wife. Put on the
other hand, if even thou (e'<xv Se kou) marry, thou dost
not sin." Had the sentence continued, "But on the
contrary remain single," dXXd would have been
required. The examples that might be given in proof
of the above distinction are legion. One other, to
show the force of dXXd under similar circumstances,

The Slave's Call. 75
must suffice. See 1 Tim. vi. 2 : " Those [slaves] who
have believing masters, let them not despise them
(pr) Kara<j>povtirwcrav) because they are brethren, no,
but rather let them serve them (aXXd pdXXov SovXevs-
rttxrav), because they . are believers." As David's
stone felled the giant Goliath, so does the little
particle dXXd cast down the first interpretation.
2. Will the second, then, do better ? And it has
been said of it, that, while the advice to the slave to
avail himself of his power to be free, considering the
Apostle's knowledge of the nature of slavery in those
days, is more consonant to the human feelings of a
man, yet that the counsel to remain subject, rather
than court freedom, not only agrees better with the
advice to all to remain as they are, but is also a proof
of the wonderful disinterestedness of the genuine
religion of Christ, showing how little revolutionary
and socialistic it was in its modes of action, whatever
it might be in its results.
The drawback in the way of this rendering is the
word xP^am- We find indeed in iEsch. Agam. 953 :
" No one voluntarily submits to the yoke of slavery
(SovXiy xP*)Tai Zvy£>)." With which we might
compare S. Paul's own expression, in 1 Tim. vi. 1 : " As
many as are slaves under the yoke (virb Z,vybv SovXof)."
In this case, too, we might take "slavery" as the
object in both prothesis and apodosis, and translate,
" Do not mind about slavery (jpr\ croi ptXirw r) SovXtia,
or irepl rr)g BovXtiag), but . . . rather submit to it

76 The Slave's Call.
(X/oijo-ai rfj SovXtiq)." " Don't mind about your
position, but . . . rather submit to, or embrace, it."
But — and here the " but " comes in — we should have
expected .xpw rather than xP^aai (c^- 1 ^im- v- ^3),
the state being a continued one, and not a single
action. Or, if it be alleged that the single action
comes in at the time when emancipation becomes
possible, and that XPV'™ denotes, " Choose to submit,"
or " Take it upon thee," even so it is a strange sense
for ^jorjo-ai, standing alone as it does, and is not on all
fours with other Pauline uses of the verb xpvaOai, and
certainly is not the meaning we should naturally attach
to it. When we read shortly after (1 Cor. ix. 12, 15),
" But we did not make use of, or avail ourselves of,
this liberty (ovk ixpriadptOa ry t^ovaiq Tavry)," " But I
have made use of, or availed myself of, none of these
liberties (ov Kixpwai ovSevi tovtwv)," we cannot help
thinking that the far more likely sense of xp*iaai on
the present occasion is, " make use of, or avail thyself
of, this power ; " especially as that would be a single
act, and not a condition of life.
3. Is it not possible, then, to find a third alternative,
which shall avoid the stumbling-blocks lying in the
way of both the former interpretations ? I think it
is, and have given what I believe to be the true mean
ing. The thought in becoming free is not of human
emancipation, but of being made free as a member
of Christ, the ground of this following immediately,
"For the slave who is called to be a Christian is
Christ's freedman."

The Slave's Call. 77
This interpretation of course depends on several
links of reasoning. (1) The meaning of pr\ aw ptXirw
is not exactly, "do not care," or "do not mind," i.e.
about being a slave, but, " let not this fact [of being a
slave] weigh with thee," so as to hold thee back.
The slave is not told after his call not to mind about
being a slave, but is told not to let that fact deter him
from accepting the call. Cf. Horn. II. xxiv. 152 (181):
" Neither let death weigh aught with him, nor terror
aught (/ujjSe rt 01 Odvarog piXirw (f>ptal jutjSe' rt rdpfiog); "
i.e. so as to prevent Priam going to Achilles for
Hector's corpse. Thus too S. Matt. xxii. 16 (S. Mark xii.
14) : " Master, we know that . . . Thou carest not for
[i.e. fearest not] any one (ov piXti trot tte/h oi/Sevoc), for
Thou regardest not the face of men." So above the
sense is, " Don't be afraid of this," and fancy it a
reason for refusing the call.
(2) We have discussed aXXa already. To go on to
tl Kai, its import is not the same as that of koi tl,
"even if," "although." The koj indicates, not an
extreme, but an extraordinary hypothesis. " If thou
art even able from being a slave to be made free ; "
which the indicative Svvaaai shows to be the case.
The poor slave could imagine no greater access of
power; liberty was the unattainable desire of his
heart. Some other examples of ii (idv) Kal follow.
Thus 2 Cor. iv. 2, 3 : " By the manifestation of the
truth commending [or displaying] ourselves to every
human conscience in the sight of God ; but if our

78 The Slaves Call.
gospel has been actually (ei Se rat) concealed, in the
case of the perishing it has been concealed." The mes
sage was so patent that its concealment would seem
an impossibility. Ver. 16 : " Wherefore we are not
faint-hearted ; but if even (dXX' it rat) our outer man
is being destroyed, yet our inner man is being reno
vated day by day." Gal. vi. 1 : " Brethren, if a man
have even (idv rat) been caught before in any tres
pass." S. Luke xiv. 34 : " Salt is a good thing, but if
even (idv Se rat) salt have become insipid, wherewith
shall the seasoning be applied ? " 1
3. It is not, we may notice, " to be free " (iXtvOtpog
tlvai), but " to become free " (iXtvOtpog ytviaOai), and
so there is no connection with " the freeman " (6
iXtvOtpog) of ver. 22. He, after being called, is the
Lord's slave, in correspondence with the slave who is
the Lord's freedman. In relation to " becoming,"
compare ver. 23 : " Do not become (pi) yivtaOi) men's
slaves ; " iii. 18 : "If any amongst you in the present
age thinks himself to be (tlvai) wise, let him become
(ytviaOb)) a fool, that he may become (yivrirai) wise."
4. We have seen that the meaning of X/°^°"a' ls>
" Use, or avail thyself of, this power," if thou hast it ;
the object being derived from Bvvaaat (cf. ix. 15). It
is an act, not a state. The force of pdXXov is : Do not
let the thought of being a slave weigh with thee to
keep thee back, but rather than that, if thou hast the
1 Not, " shall it [the salt] be seasoned ? " The meat is understood,
which the salt is used to season.

The Slave's Call. 79
opportunity of being free, seize it. Accordingly, it is
not, " rather than be free," or, " rather than be a
slave," but, " rather than be afraid of that." Rather
than be afraid of being a Christian slave, use thy
power of becoming a Christian freedman. Some
other examples of juaXXov may be given. Thus v. 1 :
" And ye have been inflated, and did not rather [than
be inflated] mourn ; " 2 Cor. ii. 6, 7 : " Sufficient for
such an one is the punishment inflicted by the majority,
so that contrariwise ye should rather [than punish]
forgive and encourage him ; " Rom. xiv. 13 : " Let us
therefore no longer judge one another, but this judge
rather [than one another], how to avoid laying a
stumbling-block or a snare for a brother."
We arrive, then, at the conclusion that freedom in
Christ, not manumission by man, is the Apostle's
meaning. Art thou a slave who art called ? he asks.
Do not let that weigh with you, and stand in your
way. Don't be afraid of accepting the call because you
are a slave. But if, by acceptance, you are actually
able [think of that] to be made free, then rather use
your ability, avail yourself of the power thus placed
in your hands. And such, I can assure you, is the
fact. For the slave who has been called into member
ship of the Lord is thenceforth the Lord's freedman.
Christ has freed him, and so he has become free.
" Ye were called for freedom, brethren " (Gal. v. 13).
" If the Son shall make you free, ye shall be free
indeed" (S. John viii. 36).

XIV.
%it transit gloria munoi.
Oi xptfyiei/oi tov k6o~ilov Cos fri] KaTaxpivfievoi* irapdyet y&p t6 (Tx^/io rov
Koo/j-ou Toirov. — 1 Cor. vii. 31.
" Those who use tho world, as not using it to excess ; for the order
of this world is passing away."
The shortness of the time remaining, says the Apostle
rings out its warning that men should live their
lives as though in the near prospect of the coming
change. And one of its monitions is, that (l those who use
the world x be as men who do not use it to the full."
" What then is my reward ? " asks the Apostle, in ix.
18. " That when I preach the Gospel I may make
the Gospel free of cost, so as not to make full use of
(KaraxpriffaaOai) my authority in respect of the
Gospel." To use the world is, of course, to make the
ordinary use of it for necessary purposes ; while to
use it to excess is, to indulge oneself in the use of it,
to be taken up or engrossed with it.2 As a modern
1 The accusative after xp^/*ew is a very rare use.
2 Cf. Syues. 206 A : xPVV&o1 Ta's (ptXiais ov KaraxpTJcBai.

Sic transit gloria mundi. 8 1
instance of this, lawn-tennis may be played in
moderation by young members of the clerical order
for needful health and recreation ; or, as is sometimes
the case, nearly the whole time may be given up to
it. Or, again, society may be entered now and again,
partly for the purpose of leavening it; or every
thought may be devoted to balls, theatres, pleasures
and amusements of every kind. There is little doubt
which S. Paul would have called xP^m^ an(i which
Karaxpvcrig (which may denote " abuse ").
Why this warning ? Because " the way, the rdle,
the order, of this world is passing away." " Do not,"
it is said in Rom. xii. 2, in very similar language,
" adapt yourselves to the role of (pr) av(TxnpaT'l^0i)
this present age, but transform yourselves by the
renewal of the mind." For o-xvpa is a " rSle, condi
tion, fashion, manner, way," as we sometimes say,
" cut." Thus we find <ptXoa6(j>ov (jxnpa, " a philoso
pher's rdle ; " rvpawov axnpa, " royal fashion ; " to
crxripa rrig SovXtiag, " the condition of slavery ; " l and,
in Phil. ii. 8, <rx»J/Uar£ tvptOiig tog dv0pb>TTog, " being
found in condition as a man." The way of the world,
pleasure-loving, wealth-seeking, utterly earthly-
minded, is the last rdle to be adopted by those who
feel the time to be short and a change near at hand.
"For the order of this world is passing away."
For this use of the active Trapdytiv in a neuter sense —
not "to seduce, mislead, lead astray," as it would
1 Herodian. i. 9. 7 ; Eur. Med. 1039 ; Joseph. A. J. iii. 12. 3.
G

82 Sic transit gloria mundi.
more naturally mean,1 but " to pass by " or " away " —
see Ps. cxliii. 4 (Sept.) : " Man is likened to vanity,
his days as a shadow pass away (irapdyovai)." And
compare 1 John ii. 8, 17 (where the passive voice is
more properly employed) : " The darkness is passing
(Kapdytrai), and the true light already begins to
shine. . . . The world is passing away (Trapdytrai) and
the desire thereof, but he who does God's will abides
for ever."
If, then, " the time is short," if " the order of this
world is passing away," and " the old order changeth,
giving place to new," if the use of " this aeon " or
" age," in the correspondent place of Rom. xii. 2, for
the present state of things intimates that its days are
numbered ; then to devote one's self to the world, and
familiarize one's self with its objects and interests, is to
become involved in a condition of existence which is
most precarious, unstable, and transitory. The end
of the earthly-minded is destruction ; let the Christian
ever remember that he is a citizen of heaven (Phil. iii.
19, 20).
1 Cf. Lycurg. 159. 20 : " The gods pervert (Ttapdyovot) the under
standing of wicked men." And so often.

XV.
§>eIfcOEramination.
'O yap ioBloiV Kal ttIvuv tip'i/j.a eavrtp ioQiet Kal irlvet, u)] SiaKpivwv rb
oafia. — 1 Cor. xi. 29.
" For he who eateth and drinketh eateth and drinketh judgment to
himself, unless he examines his body."
It is with some hesitation that the above translation
is put forward of a passage in respect of which
exegesis, running in one continuous stream, has ever
regarded 7-6 aiopa as an undoubted expression for " the
body of the Lord." It may be premised, however,
that, tov KvjOt'ov being a spurious insertion in the
original, the only reason why " the body " should
have this meaning is that it has been so employed
twice before (vers. 24, 27) in the context, viz. once in
the words of institution, and once in connection with
" the blood," where it is expressly followed by rov
Kvpiou. If, however, this were the signification here
it is hard to say why only "the body" is specified,
and not " the blood " too, seeing that both eating and
drinking are spoken of.
On the other hand, "the body" is frequently

84 Self- Examination.
mentioned relatively to the individual in this Epistle.
Thus v. 3 : " For I, absent in body (r£ atopaxi), but
present in spirit (rQ TrvtvpaTi);" vi. 13 : " But the body
(rb otopa) is not for fornication, but for the Lord, and
the Lord for the body (r£ o-w/xort) ; " ver. 18 : " Every
sin which a man shall commit is without the body
(Iktoc tov (Ttoparog), but the fornicator sins against
his own body (tig to i'Stov awpa) ; " vers. 19, 20 : " Know
ye not that your body (7-6 awpa vpwv) is the temple
of the Holy Spirit within you ? . . . glorify then God
by your body (Iv rw ailypari vp&v) ; " vii. 4 : " The wife
[the husband] hath not power over her [his] own
body (rov tSt'ov atoparog) ; " ver. 34 : " The virgin is
anxious about the things of the Lord, that she may be
holy in body and spirit (tQ trypan Kal rdj Trvtvpari) ; "
ix. 27 : "I bruise my body (pov rb aCopa) and make a
slave of it." These various mentions of the individual
body, some of which speak of the sanctity which
should attach to it in the case of Christians, at all
events offer a presumption that " the body " here may
signify the body with which the recipient eats and
drinks, in other words, " his body." The antecedence
of tavTto precludes any necessity in such case for a
possessive pronoun.
Next let us investigate StaKptvwv. Here, again,
there may be a difference of opinion as to the
sense attaching to it. It has been generally taken
to signify "separating off, setting apart, making
to differ, making a distinction of." And comparison

Self-Examination. 85
has been made with iv. 7 : " For who makes thee to
differ (rig ydp o-e SiaKplvti), sc. from others ? And
what hast thou which thou didst not receive ? " Cf.
Pind. 0. xi. 56 : " And fencing it round, he divided
off (StEKptvE), made separate, the Altis [grove], in a
clear space ; " Herod., iii. 39 : " He was harrying all
without distinction of persons (SjaKjoivwv ovSe'vo)."
The meaning of the clause might then conceivably be
either, "Unless he make a distinction of, set apart,
the body of the Lord," from other meats, or, " Unless
he make his body to differ," from those of the outside
world. But is this the right sense of StaKpivwv ? A better
sense seems to be "passing under review, critically
examining." Such may be the force of the verb
above : " For who tests or sifts thee ? " A testing and
sifting process might prove that the ideal man is not
all he seems to be. Even if he is, his endowments are
from God. " To judge," or " test," is the ordinary
sense of the verb, both in the Septuagint x and in S.
Paul. Thus in the next chapter to this (xii. 10) we
have it said : " To another is given power to test, or
discrimination (StaKpimg) of, spirits or inspired utter
ances." 2 Cf. 1 Kings iii. 9 : " Thou shalt give Thy
servant a heart to hear and judge Thy people (SiaKp't-
vuv rov Xaov <rov) with justice ; " Wisd. ix. 12 : "I will
judge Thy people (Siaicpivw rbv Xaov o-ou) justly ; " Job
1 It answers to the Heb. obis', "he judged," or ;na, "he proved."
2 See too vi. 5 ; xiv. 29 ; Acts xv. 9 ; S. Matt. xvi. 3.

86 Self- Examination.
xii. 11: "The ear tries words (pnpara StaKplvti);"
xxiii. 10 : " He tried me (Sie'kjoive' pi) like gold." J
Now let us come to the context. After describing
the institution of the Lord's Supper, S. Paul goes on
to say : " For as often as ye eat this bread and drink
the cup, ye publish the Lord's death, until He come.
Wherefore whoever shall eat the bread or drink the
cup of the Lord unworthily shall be chargeable
(evoxoc) for, or in the matter of,2 the body and the
blood [i.e. the slain body and shed blood, the death]
of the Lord." Then he continues : " But let a man
prove his own quality (SoKtpaZirto iavrov), and so let
him eat of the bread and drink of the cup." And
here I pause a moment to scan that phrase BoKipdZtiv
iavrov. What is its force ? Does it mean only " to
examine himself " ? This and somewhat more. In the
nineteenth verse we read : " For there must needs be
heresies amongst you, that the proven [or ' approved ']
(of loKtpoi) may become manifest." The object, then,
is, " to render one's self one of these, a BoKipog." " Let
a man test and prove his quality," and then approach
the Table of the Lord. Cf. 2 Cor. xiii. 5 : " Make
trial of yourselves (jrtipdZ,trt iavrovg) whether ye are
in the faith, [do more than this] prove your own
quality (SoKipdZtrt iavrovg) ; " Gal. vi. 4 : " Let each
1 See too Job ix. 14 ; xv. 5 ; Prov. xxxi. 9 ; Ezek. xxxiv. 17 ; 1 Chron,
xxvi. 29.
2 Cf. Jas. ii. 10 : " For whosoever shall observe the whole Law, but
trip in one point, has made himself chargeable for, or in the matter
of, all points (rrdvTwv ivoxoi)"

Self Examination. 8 7
one prove the quality of his own work (rb 'ipyov iavrov
SoKipaZirto), and then he shall be able to boast."
Here, then, we have advice to the intending recipient
to prove his own quality before carrying out his
intention. Then follow the words in debate : " For
he who eats and drinks, eats and drinks to himself
iudgment, unless (pri) he tries, passes under review,
critically examines, takes stock of, his body." This,
we notice, exactly fits in with the advice to him to
prove himself. Then follow words describing " the
(bodily) judgment" which is brought on through neglect
of the above precautions. " For this cause many among
you are weak and ill, and several sleep [the sleep of
death]." Observe carefully the next sentences. "But if
we would pass ourselves under review, or try ourselves,
we should not be judged (ei Se iavroiig SitKpivoptv, ovk
dv 'tKpivoptOa)." Why, this is exactly the converse of
the preceding statement. " A man eats and drinks
judgment to himself (KpXpa iavrd}), if he do not pass
his body under review (pr) StaKjotvwv rb atopa).'' " But
if we would pass ourselves under review (E'avrove
StiKplvoptv) we should not undergo judgment (ovk dv
iKpivoptOa)." Can we doubt that the reference is
the same in both cases, that the body is the man's
own body, which ought to be a temple of the Holy
Ghost, and requires a constant overhauling (ut ita
dicam) to see that its condition is as it should be ?
Investigation of its motions, self-examination, would
often suffice to stave off those Divine judgments

88 Self- Examination.
which overtake men through careless habits of sin
overlooked and neglected, because they do not take the
trouble to make a critical inspection of themselves.
Finally, to save all complaint when such things
happen, theApostle gives the reason of God's judgments
" But when we are judged (Kptvoptvoi), we are being
disciplined by the Lord, that we may not in the end
be condemned ("va pr) KaraKptOuptv) with the [outside]
world." God's chastisements are man's school of
training. Without them, and without any self-
review, he must naturally fall deeper and deeper
into the slough and mire of sinful habits, and incur
merited condemnation in the end. To save and
prevent this, God takes him under His own tutelage,
and disciplines him with judgments, that at all events
the seen and felt consequences of his deeds may lead
him to avoid them.

i !

XVI.
languages.
Tooavra, el tx'ixoi, yevi\ (pavuv elolv iv Kio-\i.if, ko\ oi/Sev &<pcnvov'
idv odv /iii elSa tV Sivap.iv ttjs ipaivris, eo-o/xai t$ AaKovvri fidptiapos, Kal
b KoXSiv iv ijnol fidpfiapos. — 1 Cor. xiv. 10, 11.
" There are, so chance it, such and such a number of races having
languages in the world, and no one race is without a language. If
then I am ignorant of the import of the language, I shall be to the
speaker a barbarian [or ' foreigner '], and the speaker will be a barbarian
[or ' foreigner '] in respect of me."
Here the translation of the first verse in the Revised
Version is : " There are, it may be, so many kinds of
voices in the world, and no kind is without significa
tion." Or, as the margin has it, " Nothing is without
voice." The latter statement, however, is so obviously
untrue, that the rendering may be dismissed at once
as absurd.
As for the interpretation in the text, it is liable to
two decisive objections. (1) The sense of d<j>wvov
must evidently be determined by the sense of tytovr'i,
and cannot assume a different colour altogether.
Besides, we have just below rr)v Svvapiv, denoting " the
meaning " or " signification " of the voice ; it is not

90 Languages.
likely, therefore, that d(j>wvov should imply the absence
of this Bivapig, rather than of the 0wvrj to which the
"meaning" appertains. Nor do I find that a<j>u>vog ever
carries elsewhere the sense of " without signification."
(2) The true reading, eio-i'v, not lo-rt'v, shows that
" races of people," not " kinds " or " sorts," is signified
by yivr). And yivri <j>wv£jv are " voiced, or languaged,
races," " races of people having, or speaking, diverse
languages." Cf. iEsch. Agam. 1051 : " Possessed of
an unknown foreign language (tptovrjv (idpfiapov)." 1
Of course the descriptive genitive is common enough.
One example is Rom. viii. 3 : " Under the likeness of
flesh of sin, or sinful flesh (aapKog dpaprlag)."
This method of explanation allows us to give
d(j>wvov its true significance as implying absence of
(jxovri, while, by understanding yivog after ovSt'v, the
clause is redeemed from the manifest absurdity of
asserting that nothing in the world is voiceless.
Such an aphorism would only deserve to be described
as vox et prosterea nihil.
1 This example also illustrates the use of fl&pfiapos in the second
verse.

XVII.
TBaptism for tbe Deao.
'Eirel tI TTOi^frovffiv ol [3airTi£6[ievot virep rwv veKpwv, el b'hios veKpol ovk
iyelpovrai; rl Kal fiaTrrl^ovTai vTcep avrwv ; — 1 COR. XV. 29.
" For what shall they do who are baptized on behalf of the dead,
if in fact dead men are not raised ? Why also are they baptized on
their behalf?"
Probably no passage in the whole of Scripture has
been more often essayed,1 or has given rise to a
greater variety of interpretations. Before attacking
the salient point in it, I wish to make a few notes on
some of the minor difficulties.
1. The meaning of ettei is " for," " since," not " else,"
" otherwise," So we find it with dpa in v. 9, 10: "I
have written to you in my letter not to associate with
fornicators, not of course meaning the fornicators of
this world, . . . since in that ease (I77-E1 dpa) you
would have to have quitted the world;" vii. 12, 14:
" If a brother has an unbelieving wife ... let him
not dismiss her; and any woman who has an un
believing husband ... let her not dismiss him — for
1 See, for instance, the letters on the subject in the Ecclesiastical
Review during 1883-4.

92 Baptism for the Dead.
the unbelieving husband is sanctified by means of
the wife, and the unbelieving wife is sanctified by
means of the brother — since in that case (Ittei dpa)
your children are unclean, but as it is they are holy." 1
Cf. too Heb. ix. 17, 26 ; x. 2.
2. The best notation to be adopted appears to be to
take the clause, tl SXwe, k.t.X., with what precedes,
rather than with what follows. Otherwise the first
question comes upon the scene most abruptly ; whereas
the rat in the second question points to the same
conclusion ; and the reiteration of rt rat (rt rat j3a7n-i-
Zovrai ; ri rat i)ptTg Kivdwtvoptv ;) seems to confirm it.
It is the same in ver. 32, where rt poi rb oftXog is left
an unfinished sentence, unless with the addition of
ei vEKpot ovk iytlpovrai ; — the clause that follows in this
latter case (cfrdytoptv, k.t.X.) being evidently, like that
in ver. 33, a quotation (Isa. xxii. 13), thrown in for the
sake of its appropriateness to enliven the argument.
3. The word oXojq occurs three times in this
Epistle, and once besides in S. Matt. v. 34, where it is
said : " But I tell you not to swear at all." 2 Its
more general meaning, however, seems to be 3 " in fact,"
" as a matter of fact ; " for the purpose of bringing to
1 "Eirel Spa, as in some other similar cases, looks back to ju?) lupUrv,
and is only mediately connected with the intervening parenthetic
clause, riylaOTai ydp, k.t.X. Cf. Heb. ix. 17.
2 Cf. Demosth. 529, 460.
» Cf. Demosth. 20, 22, 458 (bis) ; Plato Prot. 360 B ; Arist. Eth.
Nic. i. 6 : " Parents and children and wife, and in fact (8Ao>s) one's
friends and fellow-citizens."

Baptism for the Dead. 93
a head what has been said by a summary and con
clusive statement. And so it appears in this Epistle.
Thus, in v. 1, after certain remarks suggestive of
something wrong, S. Paul says expressly : " In fact,
there is heard tell of fornication among you." Again,
in vi. 7, after several indignant comments upon the
circumstances of their lawsuits, it is added: "Nay
rather [cf. ver. 4] already [prior, that is, to the very
thought of going ' before unbelievers '], as a matter
of fact, it is a disgrace to you [or ' degradation accrues
to you ']} that ye go to law [at all] with one another."
And so, in the present case, after a series of reason
ings, all connected with the resurrection of the dead,
the Apostle gives the sum and substance of them :
" If as a fact dead men are not raised."
4: The signification of rt Troiriaovoiv is not, " What
will they do ? What will become of them ? " (Alford),
nor " What will they effect ? What good will they
do ? " but, " What shall they do ? How shall they
act ? What course shall they adopt ? " They are
baptized in a certain hope ; what shall they turn to,
if that hope ceases to exist, or, rather, is all along but
the baseless fabric of a dream ? And no doubt there
is a suggestion that, in that case, they had better
make the most of the present life (cf. ver. 32), and desist
from thinking of another. The phrase is, of course,
1 This might also be rendered : " It is utterly disgrace, i.e. an utter
disgrace." So too the next sentenca : " If absolutely there is no
raising of the dead."

94 Baptism for the Dead.
similar to ri Troiriaw, " What shall I do ? " And the
tenor of this future may be seen over and over again
in the Epistle to the Romans, as in vi. 1 : rl ovv ipov-
ptv ; " What then shall we say ? "
5. By the present participle of fiaTrriZoptvoi are
denoted " those who from time to time are baptized."
What shall they do, if their hope is taken away from
them ? Had the aorist been employed, " those who
were, or have been, baptized," only a limited number
would have been specified ; as it is, the whole series
of the baptized, past, present, and future, are or may
be included. Similarly, in Acts ii. 47, it is said that
" the Lord was daily adding to them, so that all
formed one community, those who from time to time
were saved or converted (rovg atuZopivovg)," not
" those who were being [gradually] saved," or " to be
saved," or " in a state of salvation " (cf. ver. 40). It
might almost be imagined that there was in the tense
used a hint of the continual occurrence of the ceremony,
with a view to giving additional weight to the argu
ment in favour of a resurrection.
6. The force of rat in ri Kal /3a7j-rt'£ovrat ; is : Over
and above what shall they do, why are they also
baptized (at all) ? The question is a different one
from the former, and takes a preliminary step. The
first asks what shall the baptized do now. The
second asks why even they are baptized. The suc
ceeding rat carries the inquiry to a still earlier stage :
"Why also do we [emphatic = apostles, ver. 11] risk
our lives every hour " — in order to effect baptism ?

Baptism for the Dead. 95
We now come to the main point in debate, the
meaning of the phrase vttejo tH>v vekjowv. And the
following considerations are necessary to its eluci
dation. 1. The preposition must be accorded its proper
Pauline force, "on behalf of." It does not mean
" over," in the sense of a baptism over the sepulchres
of the dead, this local use of iwip not being met with
elsewhere in the New Testament, and being quite
irrelevant in the present connection, not to mention
that the practice is highly dubious in Apostolic times.
Nor does it mean "in the place of," which is again
without relevancy, and where dvri would have been
more suitable. It may be granted that v7tejo some
times, though very rarely, carries a sense akin to
this, as in 2 Cor. v. 20 : " We are ambassadors there
fore on Christ's behalf, as though God were exhorting
through us ; we beseech you on Christ's behalf, be ye
reconciled to God." And again, in Philem. 13 : " That
he may minister to me on thy behalf." But even
here there is a very perceptible distinction between
the part of a deputy and of a substitute ; it is only
in the former import that vtte'p appears, at least in
the New Testament, and it is not this, but the latter,
that would be needed, if any notion of filling the
place of the dead had been entertained.
2. Any unnatural or metaphysical sense of "the
dead " must be carefully guarded against. The whole
chapter deals with natural death, as we regard it

96 Baptism for the Dead.
(cf. ver. 35), not with a death to sin, nor with a
virtual association in Christ's death, albeit both are
implied in baptism (cf. Rom. vi. 1-14; Col. ii. 12).
Nor is the expression fully satisfied in the present
place by supposing that S. Paul had only in his mind
what he is so fond of dwelling upon elsewhere, that
state or condition of death, moral and spiritual, into
which men were plunged by sin (cf. Eph. ii. 1, 5 ; v.
14 ; Col. ii. 13 ; and comp. 1 Pet. ii. 24), and from
which Christ regenerated them.
3. The absolute want of support for any theory
about a baptism on behalf of deceased relatives, or
ancestors, or others, in the primitive Church, whereas
such a practice must have been known, had it existed,
to the early commentators upon this very passage,
entirely precludes our explaining it of a baptism on
behalf of the, presumably unbaptized, dead ; although
such an explanation would admirably suit the Greek
expression. 4. Nor must we be tempted, even by the au
thority of S. Chrysostom (Horn. xl. p. 379), at least
without much reservation, to interpret the words,
"on behalf of their dead bodies." It is common
enough to find vekjooc meaning " a dead body." Thus,
in classical literature, it is applied to the corpses of
slain men (Horn. II. vi. 71 ; xviii. 540). Or it
has a genitive appended, and we find mentioned the
vekooi or dead bodies of a woman, a man, Polyneikes,
the Achseans, etc. (Herod, ii. 89; iii. 16; iEsch. Theb.

Baptism for the Dead. 97
1013; Agam. 659). Again, in the Septuagint, we
read: "And your dead bodies shall be food [or 'And
the dead bodies of this people shall be for meat '] to
the fowls of the heaven, and the wild beasts of the
earth, and there shall be none to scare them away "
(Deut. xxviii. 26 ; Jer. vii. 33 ; cf. ^Elian V. H iv. 6).
Once more, in the New Testament, we have, in S. Matt.
viii. 22 (S. Luke ix. 60), the two significations of vtKpog
"dead man" and "dead body," in close contiguity:
" Let," says Jesus, " the dead (rovg vtKpodg) bury their
own dead bodies (roiig iavrijv vtKpovg)." Moreover, in
Rom. viii. 10, 11, we have a striking description by
S. Paul of the death of the body, transferred, for the
sake of vivid presentation, from the future to the
present, together with its revival thereafter: "If
Christ is in you," he says, "the body indeed is [or
' may be '] dead on account of sin, but the Spirit [not
' spirit,' cf. ver. 9] is life [so that life is not quenched]
on account of righteousness ; but if the Spirit of Him
who raised Jesus from the dead dwells in you, He
who raised Christ Jesus from the dead shall quicken
also your mortal bodies, on account of [al. ' through ']
His Spirit that dwells in you." There is, therefore,
much to be said for this interpretation. But when
we consider that the whole passage in question is
concerned with the dead in their entirety, not with
their bodies merely, that it is the dead man as a
whole, as in Christ's case, not the dead body only,
that shall rise, and that, in ver. 35, but a short way
H

98 Baptism for the Dead.
farther on, we read, "But some one will say, How
are the dead (ol vtKpo'i) raised ? And with what sort
of body do they come ? " it is impossible to regard the
above explanation as entirely adequate to the situation.
5. Lastly, then, we are constrained to take the
words just as they stand, "in behalf of, or in the
interests of, the dead," regarding the expression as
a general one to denote the condition of those re
ferred to after this present life is over. In Rom. xiv.
9, Christ's lordship over living and dead, and in
2 Tim. iv. 1, 1 Pet. iv. 5 (cf. Rev. xi. 18), His future
judgment of living and dead, are spoken of, where
the dead are distinguished from those still alive.
" We shall not all sleep, but we shall all be changed,"
says S. Paul (ver. 51); and the dead and those laid
to sleep are evidently identical (ver. 20). The bap
tized are not, at least in a sense, baptized on behalf
of the living, their living selves — it is not to prolong
this life that baptism is administered, rather in those
days it often shortened it — but in behalf of the dead,
themselves after this life is over, in order to sow in
them a seed of life, which should issue after the
resurrection in life eternal (cf. Rom. vi. 21-23). If
the dead were not to rise, better were it to enjoy the
present life as being all. No need in that case even
to be baptized, for baptism was not in the interests
of the living, but of the dead. Men were baptized,
not in behalf of the living, but in behalf of the dead,
as one day they would be, that, this life ended, those
same dead might rise again unto an everlasting life.

XVIII.
€be Cbristian ^anDals.
Kal vTvoSf]odp.evoi robs ir6Sas iv eroifiao-la tov evayyeXlov tt)s elpi]Vf\s.
— Eph. vi. 15.
"And having your feet shod in the support of the good-news [or
' welcome message'] ot peace."
The Authorized and Revised Versions translate this
verse : " And having your feet shod, or having shod
your feet, with [or ' in '] the preparation of the gospel
of peace." l
But as this translation furnishes no clear idea of
the meaning of the words, as, after many attempts
to bring it to the light, considerable obscurity still
hangs over the implied portion of the Christian
armour, a fresh attempt at elucidation will not, I
think, be superfluous.
The arguments for the rendering given above are
as follows : —
1. In all other places in which the term iroipaala
1 It is often forgotten that "gospel" (ebayyeXiov) means simply
" good-news," and may denote either, absolutely, good-news, or, tran
sitively, good-news of somewhat else. Words of this sort (cf. " reve
lation") are liable to become crystallized, sometimes even in the
authors who use them, but far oftener in the later conception of their
meaning : a fruitful source of errors.

100 The Christian Sandals.
occurs — and these are principally to be found in the
Septuagint — it has two distinct meanings, corre
sponding to the two of the verb irotpdZtiv, and of the
Hebrew original.1
(1) As iroipdZtiv means "to prepare," iroipaaia is
used in the active sense of "preparation," whether
beforehand, or at the time. Thus, in the latter sense,
Wisd. xiii. 12 : " And having used up the refuse of his
work for the preparation of food (tig irotpaaiav
Tpo(j>r)g) he was filled." It is employed in Ps. lxiv.
IO,2 of preparation beforehand : " Thou didst prepare
or provide (firoipaaag) their food, for so is the prepa
ration or provision thereof (77 iroipaaia)." s With these
compare Josh. i. 11 : "Prepare for yourselves (iroipd-
Zto-Ot) victuals ; " Prov. xxx. 25 : " The ants . . . pre
pare for themselves (iroipdZovrai) their food in
summer." A third instance occurs in Nah. ii. 4 : " The reins of
their chariots, in the day of His preparation (iroi-
pao-lag avrov) ; " 4 where " preparation " does not relate
specially to the chariots, but signifies absolutely "a
making ready," sc. for battle. So we find in Jose
phus Ant. x. i. 2 : " If you be courageous and think

2 The numbers follow the Septuagintic Version.
s Here, instead of the verb nran, " Thou wilt prepare or provide
it," either the substantive misn has been read, and rendered accord
ingly, or else ruori has been read and regarded as a substantive (cf.
Ps. ix. 38).
« van .

The Christian Sandals. roi
to drive away our forces, I am ready to supply you
with 2000 of these horses that are with me to help
towards your preparation (tig iroipaaiav),i.e.iov battle."
Also in Mart. Polyc. § 18, we have the combina
tion : " Both training and preparation (iroipaaiav)!'
Compare the absolute use of the verb in such pas
sages as Gen. xliii. 15 : " And prepare or make ready
(iroipaaov);" S. Mark xiv. 15 : "There prepare or make
ready (Irot/tao-arE) for us." The instances in which
the verb iroipdZ,tiv is used actively with various
objects, in the sense of "to prepare, make ready,"
both in the Old and New Testaments, are legion;
a good example being that " voice in the wilderness,"
which gives utterance both in Isa. xl. 3 and in S. Matt.
iii. 3 : " Prepare ye (Irot/xao-arE) the way of the Lord."
There is one other place where iroipao-ia is found,
having a moral significance, while still retaining the
sense of "preparing" or "making ready." This is
in Ps. ix. 38, where we read : " The Lord heard the
desire of the poor, the preparation of their heart
rr)v irotpaaiav rjje rapStae dvrwv) x Thine ear attended
to." Here " preparation " does not mean " prepared
ness " (rb ipTrapdtjKtvov, Chrys.), but " right condition
ing," "reformation," as may be seen from Sirac. ii. 17 :
" They who fear the Lord will prepare (iroipdaovcri),
i.e. reform, their hearts, and will humble their souls
1 Heb. ash pan, " Thou wilt prepare their heart." Cf Ps. lxiv. 10,
before quoted, where rvan seems also to have been regarded as a
substantive. Here possibly pan was read.

102 The Christian Sandals.
before Him." In Job xi. 13, the same phrase (as it
appears in the Hebrew), " to prepare one's heart," is
rendered in the Septuagint, " to purify one's heart."
We may also adduce 1 Sam. vii. 3 : " Prepare (irot-
pdaari), i.e. direct, conform, your hearts unto the
Lord, and serve Him alone ; " as compared with
1 Chron. xxix. 18 : " Direct (rarEvoWov) their hearts
unto Thee," where the verb in the original Hebrew
is the same as before. Notice, too, S. Luke i. 17 : " To
prepare (iroipdaai) for the Lord, i.e. by conversion,
a duly constituted (KarEo-KEvao-/xEvov) people."
The term, then, never has the meaning of "pre
paredness ; " the distinction between it and iroiporrig
lying in this, that the former denotes "making ready,"
the latter " being ready," " readiness," " preparedness."
Thus iroipaaia irpog n (Hipp. 24. 47) will be " making
ready, preparation, for somewhat," while iroiporrig
Trpog n (Dem. 1268. 36) is "being ready, preparedness,
for a thing." This was to be expected, iroiporrig
being derived, not from the verb, but from the adjec
tive 'iroipog, "ready," "prepared." The latter is also
found in Plutarch with Xoywv, " readiness of speech,"
and occasionally, in him and elsewhere, denotes
" readiness " or " promptness " of disposition.
(2) But iroipao-ia not rarely bears another sense in
Scripture, which also follows from a corresponding
use of the verb iroipdZttv, due to the fact that the
Hebrew verb,1 of which it is a translation, though
1 pan, and the cognate voices of the verb pa ; cf. las, " assuredly."

The Christian Sandals. 103
sometimes meaning "to prepare," oftener and more
naturally signifies " to establish," " make firm and
sure." A few examples of iroipdZ,tiv in this latter sense
are the following : " The Lord established thy king
dom over Israel" (1 Sam. xiii. 13); "Thy kingdom
shall not be established" (1 Sam. xx. 31); " The Lord
had established him as king " (2 Sam. v. 12) ; " And
his kingdom was established greatly" (1 Kings ii.
12) ; " The kingdom was established before Anti
ochus '* (1 Mace. i. 16) ; " The Lord established with
judgment [or ' in heaven '] His throne " (Ps. ix. 8 ;
cii. 19) ; " In association with righteousness a throne of
dominion is established " (Prov. xvi. 12) ; " Thy throne
shall be established in righteousness " (Prov. xxv. 5).
The adjective trotpog,1 also, has sometimes the
meaning of " fixed," " established," instead of its more
usual sense of " ready," " prepared." Thus : " The
throne of David shall be established before the Lord
for ever " (1 Kings ii. 45) ; " And the mountain of the
Lord shall be manifest in the last days, established
upon the tops of the mountains " (Mic. iv. 1). So
Aquila, in Gen. xii. 32 : " The thing is established,
fixed, sure " (troipov to pypa = fiifiaiog 6 Xoyog,
Schol.); where, however, the adjective might also
denote " prepared," " ready." Probably, too, in Exod.
xv. 17, Ps. xxxii. 14 (cf. 2 Chron. vi. 2), the rendering
adopted (eVoijuov KarotKrirripiov) for the Hebrew phrase,
¦ Heb. riaj.

104 The Christian Sandals.
" a place x to dwell in," signifies " a fixed, established,
settled, sure, dwelling-place."
Corresponding to the above meaning of the adjec
tive, and of the verb from which it derives (sc. " to
establish "), we find an expression in Prov. iv. 18 2
rendered by Theodotion, " the secure establishment of
the day (iroipao-ia r)pipag) ; " where doubtless the
same is meant as in Aquila's version, " settled or
established, i.e. permanent, day or daylight (iroipri
ripipa)." Compare the classical phrase, araOtpd ptcrrip-
(3pia, " stationary or high noonday."
But as derived from the second meaning of the
verb troipdZ,ziv, " to make sure or stablish," the more
usual signification. of iroipaaia, in accordance with the
similar sense of the Hebrew derivatives,8 is "that
whereby anything is stablished or made sure,"4 "a
sure support or stay," and so " a basis, base, founda
tion, site, station, position." 5 Thus we have in Ps.
lxxxviii. 15 : " Righteousness and judgment are the
' I'13?.
2 D'vn jiap , " the perfect day " (A.V.). In the Septuagint it is, ea>s
KaropBAo-ri f) ii/nepa (" until the day has reached its zenith ").
3 jiaOj'njiaipj rwan, raian, ja.
4 Lat. fundamen, mentum, firmamen, mentum, stabilimen, mentum.
" Derivatives in la from verbs constantly denote the instrumental
menns. Thus iirayyeXla, from iirayyeXXeiv, " that whereby a thing is
promised," " a promise ; " irapayyeXla, from wapayyeXXeiv, " that whereby
a thing is commanded," " a mandate ; " emBvpla, from iwi6vue7v, " that
whereby a thing is desired," " a desire, lust ; " cASokio, from e vSoKetv,
" that whereby it is thought well to do a thing," " a purpose ; " Bvo-la,
from Bieiv, " that whereby a thing is offered," " a sacrifice ; " KXurla,
from KXlveiv, " a means of reclining," " a couch."

The Christian Sandals. 105
sure support, stay, or foundation (irotpama) 1 of Thy
throne ; " the above term being, in the corresponding
passage of Ps. xcvi. 3 (where the Hebrew word is
identical), replaced to the same effect by KardpOwcng,
" erection," " upholding " (cf. 1 Chron. xxviii. 7, etc.).
So Ezra ii. 68 : " They willingly offered for the house
of the Lord, to set it upon its site (croipao-iav)," 3
or, " to set it up in its place or position ; " iii. 3 :
" And they established (i)Toipaaav) the altar upon its
base (iroipa(Tiav)," 8 or, " in its place ; " Ezek. xliii. 11 :
" Thou shalt delineate the house, and its outlets, and
its site or foundation (iroiixaaiav)." i In this last
place the Vatican MS. of the LXX. substitutes vtto-
o-rao-tv, " groundwork, base, support," for iroipauiav,
which only confirms the meaning above assigned to
the latter term. So again Zech. v. 11 : "And he said
to me, To build for it a house in the land of Babylon,
and to establish it (troipaaai), and they shall place it
there upon its oasis (iroipauiav)," 6 or, " put it in its
place or position." So, in fine, Dan. xi. 7, 20, 21 :
" There shall rise up from the flower of his root, from
his position or station, i.e. place ; " " There shall rise
up upon his position or station, i.e. in his place or
stead ; " " There shall stand upon his position, i.e.
shall stand up in his place or stead ; " — in all which
passages the same word iroipaaia is employed.6
1 flag. 2 fop. 3 nron
4 n:on, "its fashion" (A.V.). 5 njiarj.
" Heb. J?. The same Hebrew word is used in Gen. xl. 13, where
it is said to the butler : " Pharaoh shall restore thee unto thy place or

106 The Christian Sandals.
2. In seeking, therefore, to discover the import of
the passage in question from the Epistle to the
Ephesians, we are restricted to the above two mean
ings of iroipama, and are not at liberty to invent
others which are unsupported by evidence.
(1) We may, accordingly, at once exclude all trans
lations of Iv iroipaaia rov tvayytXiov Trig tlpr)vr)g which
take the term in question to signify " readiness " or
" preparedness." Such, for instance, as " readiness
of the gospel of peace," as iroiporrig Xoywv denotes
"readiness of speech," in the sense of being always
prepared with the gospel, always having it at hand
to produce when needed, either for wants of our own
or wants of others ; even as Jesus employed Scripture
in His struggle against temptation.
Or again, " readiness or preparedness caused by, or
arising from, the gospel of peace," as some eminent
modern commentators, notably Drs. Wordsworth,
Ellicott, and Alford, take it; for tTotpama in this
relation denotes "making ready," not "being ready."
The objection holds good whether the readiness be
preparedness for the journey of life (cf. Exod. xii. ll),1
or readiness for warfare, or readiness absolute, i.e.
promptness, alacrity, energy, activity. Indeed, it may
station." Compare, in relation to Eph. vi. 15, with these expressions
the English colloquialism, " to stand in another's shoes."
1 Bp. Wordsworth, if I understand him aright, deduces the image
from the attitude of the Israelites who ate the Passover, with their
shoes on their feet, as prepared to start. But the Christian is bidden,
not to journey, but to stand.

The Christian Sandals. 107
be laid down as an axiom, that the term never denotes
a quality or attribute of any sort.
(2) Guided by the antecedent clause, " Having your
loins girt, or having cinctured your loins, in truth (e'v
dXriOttq)," we may secondly exclude all translations
which separate ev iroipaaia from what precedes.
Hence such renderings as "Having shod your feet,
in preparation of, or in establishment of, in order to
make ready, or to make sure, the gospel of peace," or
" Having shod your feet, in preparation for, so as to
be ready for, the gospel of peace " (Chrys.), are not
only, the former virtually unintelligible, the latter
ungrammatical, but both by the very conditions of
the case untenable.
(3) One or two other explanations may be dismissed
at once. Could iroipaaia be regarded as homogeneous
with oTrXiatg, or as intended for a Greek equivalent
of the Latin paratus, apparatus, so as to denote
" dressing," " equipment," " accoutrement," a fair sense
would be obtainable, the sandals being the gospel of
peace. But there is no authority for such an ex
planation. Or if, again, " the preparation of the gospel of
peace" could by any possibility signify "the gospel
of peace that has been prepared, provided, ordained
by God," a certain argument for this sense might be
drawn from the only other place in the Epistle where
Eroijua^Etv occurs, ch. ii. 10 : " Good works which God
before prepared (Trporrroipaatv) in order that we might

108 The Christian Sandals.
walk in them." But the suggestion is rather ingenious
than cogent.
(4) Coming then to one of the admitted meanings of
iroipaaia, we have the translation of the Authorized
and Revised Versions : " Having shod your feet with
the preparation of the gospel of peace." This render
ing acquires some support from the prophecy of Isaiah
(Iii. 7), in part repeated by S. Paul (Rom. x. 15) :
" How beautiful upon the mountains are the feet of
him that bringeth good tidings, that publisheth peace,
that bringeth good tidings of good, that publisheth
salvation, that saith unto Zion, Thy God reigneth ! " 1
And it seems, upon the face of it, to have in its
favour the example of Him who " came and preached
good tidings (the Gospel) of peace " (ch. ii. 17).
Accordingly, with some want of precision, the words
are rendered by Conybeare: "Shod as ready mes
sengers of the glad tidings of peace." In other words,
" Shod in missionary zeal." There are, however, two
invincible objections to this translation. The first is,
that "preparation," whether it denotes "making ready,"
or " making sure [establishment]," seems to have no
necessary connection with " preaching," and is, in fact,
a word of very doubtful meaning altogether in rela
tion to the gospel of peace. The second is, that to be
shod in the preparation of somewhat, to be shod,
that is, in an activity or function, the performance
of an action, is both a divergence from the rest of
1 So the Hebrew ; the Septuagintic version is slightly different.

The Christian Sandals. 109
the panoply, and a most unnatural concurrence of
ideas. The latter objection holds, if we take the genitive
as subjective, not objective, and infer the " prepara
tion " to be preparation derived from or supplied by
the gospel of peace. The question then arises : What
preparation ? Preparation for what ? Is the pre
paration (reformation) of the heart, or the training
of a Christian soldier intended ? Is it preparation
for standing, or for the struggle ? It little matters,
because, whatever we may say of preparedness — and
this is out of the question by the nature of the case —
to be shod in a preparation of any kind is absurd.
A cognate rendering, which should represent the
" preparation " as preparation required by the gospel
of peace, i.e. preparation for the gospel of peace,
where, on the score of the equivalence between the two
precepts of John the Baptist, "Prepare ye the way
of the Lord," and "Repent ye, for the kingdom of
heaven is at hand," repentance or penitence might be
supposed to constitute the Christian sandals, does too
much force to the genitive to be more than mentioned.
(5) We come then, lastly, to the second admitted
meaning of iroipaaia, a " stay," a " sure support," or
" firm basis ; " and here again we have more than one
possible interpretation which the expression, "the
basis of the gospel of peace," might bear. We may,
however, exclude at once the sense, "the basis on
which the gospel of peace rests," though supported

no The Christian Sandals.
by Ps. Ixxxviii. 15, "Righteousness and judgment
are the basis of Thy throne, i.e. on which Thy throne
rests," because it is entirely obscure what that basis
would be.
So, too, " the basis belonging to, or to be found in,
the gospel of peace ; " in other words, the sure prin
ciples or doctrines presented therein, because the
meaning is too far-fetched.
So, again, " a sure basis supplied by, or derived
from, the gospel of peace " — which is not " the gospel
of peace" itself — such, for instance, as assurance, or
confidence, or hope. For, though " hope " is denoted
by the analogous term, vwoaraaig, in the Septuagint
(Ruth i. 12 ; Ps. xxxviii. 8 ; Ezek. xix. 5), and though
we find in Col. i. 23, the words, " And not removing
yourselves from the hope of, i.e. contained in or
furnished by, the gospel which ye heard," there
is no authority elsewhere for such a meaning of
iroipaaia. There remains the interpretation : " Having your
feet shod in the secure basis, the firm support, the
upholding stay of (i.e. afforded by), the gospel or
glad tidings of peace." Where, just as in the " shield
of faith," faith is the shield, so it is the gospel of
peace itself which constitutes the foundation for the
feet, or, as it were, the stout sandals (caligai) on which,
more Romano, they rest secure. The gospel or good-
news of peace iroipdZu, " secures " or " establishes,"
the feet that they fall not ; it is their iroipaaia, or sure

The Christian Sandals. in
support.1 But we must remember that the emphatic
word is not so much the "gospel" as "peace;" the
iroipaaia is not the peaceful, or peace-giving, gospel
(as a concrete thing), but the gospel (transitively used),
the good news, the blessed tidings of peace. For
Christ (ii. 17; cf. Isa. Iii. 7) "came and announced
good-news of peace" (tvriyytXiaaro £ij07)VT)v), due to
pardon and reconciliation with God, Who (Acts x. 36)
"sent the word . . . announcing good- news of peace
(ivayytXit^optvog Etpijvrjv) through Jesus Christ ; " and
it is this good-news of peace that stablishes the feet.
Compare i. 10 : " Having heard the word of the truth,
the good-news of your salvation (ro EvayyEXtov rrig
awrripiag vpwv) ; " Acts xx. 24 : " The ministry which
I received from the Lord Jesus to testify the good-
news of the grace of God (rb tvayytXiov rfjc X™1°(7"°?
tov Qtov)." Can any surer stay for the Christians'
feet be imagined than that blessed and beneficial
announcement of peace, which, by assuring them of
forgiveness from God and restoration to His favour,2
and so cheering and gladdening them, will in all
hours of danger and spiritual combat render them
calm and tranquil and secure ? Taking their stand,
1 For the idea of security against falling involved, compare Ps.
xxxix. 3 : "He set upon a rock my feet, and directed or kept straight
[Heb. ' established,' $3] my steps ; " lv. 14 ; cxiv. 8 : " Thou de
li veredst [He delivered] my feet from a slip (or 'from slipping');"
lxv. 9 : "Who gave not my feet to tossing," or " suffered them not to be
tossed." 2 Cf. the Angels' song in S. Luke ii. 14.

112 The Christian Sandals.
therefore, upon this good-news of peace, which He
Who is our Peace and Peace-maker came and pro
claimed (Eph. ii. 14-17; Col. i. 20), they may well
present a firm and unmoved front to all the subtle
wiles of the devil, and, buoyed up upon that strong
foundation, stand. With truth and righteousness
around them, the word of God and faith in their
right hand and in their left, above them the salvation
effected by Christ, and below them the gospel of peace
which He proclaimed, they are indeed clad in God's
panoply of might, and, let them but watch and pray,
and persevere unto the end, can never irrecoverably
fall nor fail.1
1 See, on the subject, S. John xiv. 27 ; Eom. v. 1, 2 ; 1 Cor. vii. 15 ;
Eph. iv. 3 ; Phil. iv. 7 ; Col. iii. 15.

XIX.
Spirit, g)Otil, ano IBoDg.
Airbs Si 6 Beds ttjs elpi)vqs ayidcrai viias 6XoreXe!s' Kal dx6icXT)pov
ip.av rb Trvevfia Kal % tyvxh Kal rb oSfia dp.eij.irT as iv ttJ vapootrla rov
Kvplov 7]p.S>V 'ilJffoO XpiOTOU T7)pr)fle[7J. — 1 Tbess. v. 23.
" But may the God of peace Himself sanctify you that ye may be
perfect ; and may your spirit, soul, and body be preserved in entire
soundness, so as to be without blame at the coming of our Lord Jesus
Christ."1. Let me first say a few words in defence of this
translation, which differs from that ordinarily given.
The passage is here rendered as it would be if we
found it in any classical author, and the terms em
ployed lend themselves readily to this rendering.
(1) 'OXorEXftc is made a predicate. So S. Jerome,
as one alternative, " plenos et perfectos ; " so Pelt, " ut
fiatis integri ; " so a reviewer of Prof. Jowett, " sanctify
you [to be] entire." This is (a) in closer accordance
with classical Greek ; (6) agreeable to its somewhat
influential position at the end of the clause, not 6X0-
rEXEtc iipdg, but vpdg oXoriXtig ; (c) the result of its
most likely sense. The term does not occur else
where in the Bible, though the corresponding adverb,
bXortXtog, is found in Aquila's version of Deut. xiii.
1

114 Spirit, Soul, and Body.
16, where it means "wholly," "entirely," "utterly,"
"every whit." So far this is adverse to the above
construction, but it goes a very little way. Take
oXoteXtjc as equivalent to riXuog (and this is its force
on the rare occasions when it occurs elsewhere, as in
Plutarch, where it means " quite complete "), and then
turn to James i. 4. We read : " And let endurance or
patience have its perfect work, that ye may be per
fect (riXtioi) and entire or sound (6XdKX?jpot), deficient
in nothing." Here we see the same concatenation of
ideas, only riXuog substituted for bXortXrig. And the
" perfection " is a thing to be attained, not an entirety
of personal essence. This to my mind carries con
viction, and proves that oXorfXEtc is not the attribute
of vpdg, but its predicate — not, that is, the equivalent
of oXove, but of riXtiovg. The former interpretation,
" Sanctify you whole," i.e. " your whole nature," is
defended by Alford, Mason, etc., but at best is only to
be preferred to the rendering of our English Version,
adopted also by Ellicott and the Revisers, " Sanctify
you wholly," i.e. . " impart complete sanctification ; "
where we should rather expect 6Xwg (sic), or rather,
according to Aquila's use, oXortXtog. These are
S. Jerome's other alternatives, "per omnia, vel, in
omnibus," to be subordinated to his " sive plenos et
perfectos." (2) 'OXokXtjoov. This, again, I hold to be a predicate,
not, as it has been almost universally taken, an em
phatic attribute, "your entire spirit and soul and

Spirit, Soul, and Body. 1 1 5
body." Its usual classical sense seems to be " quite
sound." Thus we find in Plato, oXokXtjooc rat vyii)g,
" sound and healthy ; " 6X 6KXnpog rat diraOrig, " sound
and unhurt ; " and elsewhere, tvKXtta okoKXripog, " un
tarnished glory ; " iv oXokXtip^ Ztppan, " with a whole
skin." By Philo, Plutarch, and others, it is applied to
sacrifices to denote the soundness of the victim. In
the Septuagint we have ifiSopdStg bXoKXripoi, " com
plete, unbroken weeks " (Lev. xxiii. 15) ; X1O01 6X0V
Xripoi, " whole; intact stones " (Deut. xxvii. 6 ; Josh.
viii. 31 ; 1 Mace. iv. 47) ; gvXov 6XokXt?pov, " whole,
unspoilt wood " (Ezek. xv. 5) ; 6XoKX7jpoe oWtoo-vvi),
" sound, perfect righteousness " (Wisd. xv. 3) ; " He
shall not heal the broken [of the flock], and the sound
(rb oXoKXripov) he shall not guide " (Zech. xi. 16). In
all these cases " soundness," not " entirety," is the pre
vailing idea. Similarly with the substantive 6X0-
KXripia. "From the feet to the head there is no
soundness (oXoKXijpta) in him" (Isa. i. 6). So Acts
iii. 16 : " The faith which is through Him gave him
this soundness (oXoKXripiav) in the presence of you
all." The only place in the New Testament where
the adjective oXokXjjpo? occurs is the passage (Jas.
i. 4) already quoted, where it is joined with rEXEtoe,
and evidently means " sound and entire." There, too,
like riXuog, it is a predicate, which so far increases
the likelihood of its being so in the present instance.
The general complexion of the word, then, is decidedly
against its measuring the extent of spirit, soul, and

116 Spirit, Soul, and Body.
body, and in favour of its gauging their condition :
" may they be preserved sound." Thus it qualifies
the verb : not only " may they be preserved," but
" preserved sound and intact."
(3) 'ApipTTTwg naturally follows oXoKXrjpov. If sound,
then without blame. Where the victim was sound,
no fault could be found with it ; where the whole
nature was kept intact, it would meet with no word
of censure from the coming Judge. The adverb only
occurs once besides in the Bible, in the same Epistle
(ii. 10) : " Ye are witnesses, and God, how holily and
justly and blamelessly (dpipTrrwg) we behaved to
you who believe." It here qualifies, not the verb
rripriOt'iri, bat the adjective oXoKXrjpov, to which it is
predicative : " sound, blamelessly so," i.e. " so sound as
to be without blame at the coming of our Lord Jesus
Christ." We might almost translate quite literally :
" And may your spirit and soul and body be preserved
unblamably at the coming of our Lord Jesus Christ
sound," or, better, " And may your spirit and soul and
body be preserved in soundness, giving no cause for
blame (sans reproche) at [not ' unto '] the coming of
our Lord Jesus Christ." These last words, of course,
adhere closely to dpipTrrug, to describe the time when
blame, where merited, will be awarded. With this
compare another passage in the same Epistle (iii. 12,
13) : " And may the Lord make you to increase and
abound in love toward one another and toward all,
just as also we do toward you, in order to the stablish-

Spirit, Soul, and Body. 1 1 y
ing of your hearts [so as to be] unblamable in holiness
(dptpirovg iv dyitoavvrf) before our God and Father at
the coming of our Lord Jesus Christ with all His
saints." 2. Having said thus much in defence of the trans
lation adopted, I come now to consider the meaning
of the three constituents, " spirit, soul, and body,"
which are evidently intended to be an exhaustive
summary of human nature.
About the meaning of the body there can be no
doubt. It answers to the Latin corpus, and stands
for the physical or material organization — that part
of man, limbs, senses, etc., which is patent and per
ceptible to sight and touch.
But the distinction between the soul and the spirit
requires some attention to elucidate. As in the words
of Heb. iv. 12, " Unto the dividing of soul and spirit,"
the two are put side by side, as different parts of
ordinary human nature, and there is no reason to
surmise that the Apostle intends them to bear any
other than their simplest and most natural meaning.
We find in Plato, Timceus 30 B, a somewhat similar
threefold division of the universe drawn from the
analogy of humanity : " But," it is there said, " meet
and right it neither was nor is for the Best to do
aught save that which is fairest. Reasoning, there
fore, from things in their nature visible, He [the
Creator] found that no unintelligent product, com
paring whole with whole, could ever be fairer than

1 1 8 Spirit, Soul, and Body.
one endued with intelligence ; and, again, that intelli
gence apart from soul was unable to exist in any.
Thanks to this reasoning, therefore, He formed intelli
gence in soul, and soul in body, and constructed the
universe so that the work he turned out might be as
fair and good in its nature as possible. Properly
speaking, then, we ought to say that it was really
owing to the providence of God that this world
became possessed of soul and intelligence (tp\pvxov
tvvovv rt)." Here we have a triple division, body
(auipa), soul (\pvxh)} intelligence or mind (vovg), fairly,
I beheve, answering to the one before us, where vovg
is replaced by nvtvpa. With a similar result, Aristotle,
in the Nicomachean Ethics, i. 13, divides the \pvx>'i
itself into rb dXoyov and to Xoyov ixov, an irrational
and subject part, consisting of the vegetative and
appetitive functions, and a rational and dominant
part, consisting of the moral and intellectual faculties ;
where again we have close affinities to the Pauline
" soul " and " spirit."
Much the same distinction is observed between the
Latin anima and animus, " soul " and " mind : " the
former representing the animal soul, the principle of
life and energy ; the latter the rational soul, the seat
of intelligence and moral character. "The mind is
that whereby we discern, the soul that whereby we
live " (Non.). " We discern with the mind, enjoy
1 Soul is the " cause of the living movement of living creatures "
(Plato De//.) ; and is " immortal " (Phcedr. 245, C).

Spirit, Soul, and Body. 1 1 9
with the soul " (Att). " Some living creatures have
mind, some only soul " ' (Sen.). " Now I assert that
the mind and soul are kept together in close union,
and make up a single nature, but that the directing
principle, which we call mind and understanding, is
the head, so to speak, and reigns paramount in the
whole body " (Lucr. iii. 136-139).2
With these analogies before us, the simplest way of
explaining the passage before us seems to be, to take
\pvxh to stand for the animal soul, the principle of
life and energy, and irvtvpa to stand for the rational
and self-conscious mind, the seat of all intellectual
and moral endowments. And this is borne out by
the fact that the general meaning of ipvx*), both in
S. Paul's Epistles and in his speeches as found in the
Acts, is the " life " or " vital forces " 8 in man. Such
is the case in the only other place beside the present
where the word occurs in this Epistle (ii. 8) : " We
chose to share with you, not only the Gospel of
God, but our own souls [or ' lives '] also, because ye
were become dear to us." The word never means
the "mind," which, however, is a common sense of
¦irvtvpa in these same Epistles.4 Note, especially, 1 Cor.
1 Cf. Jude 19.
2 There is the same distinction in the Hebrew between »'w and
nn, which are, as a rule, respectively rendered by tyux'h and Trvevjia.
3 See Rom. xi. 3 ; xvi. 4 ; 2 Cor. i. 23 ; Phil. ii. 30 ; Acts xx. 10,
24 ; xxvii. 10, 22 ; cf. xv. 26. Where ^vx^i is used in adverbial phrases,
as in Eph. vi. 6, Phil. i. 27, Col. iii. 23, it is the " principle of energy."
4 See Eom. i. 9; viii. 16; xii. 11; 1 Cor. xvi. 18; 2 Cor. ii. 13 ;
vii. 13 ; Gal. vi. 18, etc. ; cf. too Acts xvii. 16 ; xix. 21.

120 Spirit, Soul, and Body.
ii. 11 : "For who of men knoweth the things of the
man, save the spirit of the man which is in him ? " v.
3, 4 : " Absent in body, but present in spirit ; " " You
being assembled together and my spirit ; " vii. 34 :
" Holy both in body and in spirit ; " Col. ii. 5 : "If
I am absent in the flesh, yet I am with you in the
spirit." With which compare S. Matt. xxvi. 41 : " The
spirit indeed is willing, but the flesh is weak." '
In the passage under consideration, irvtvpa and
ipvxv are associated as joint components of human
nature, not contrasted. We have, however, one or
two instances in which the derivative adjectives
TTvivpariKog and ipvx^og are in contrast, and then the
meaning is a little different. Thus, in 1 Cor. ii. 13-15,
we read: "Expounding [or 'interpreting'] spiritual
things to spiritual men.2 But a natural man receives
not the things of the Spirit of God, for they are folly
to him, and he cannot know them, because they are
spiritually scrutinized. But the spiritual man scruti
nizes all things, but himself is scrutinized by none "
(cf. xiv. 24). Here the contrast is between a man
" animated by the soul," or moved by his natural
instincts, and a man " inspired by the • Spirit," the
1 In respect of i/™^, man is related to all other living creatures
(see Gen. i. 24 ; ii. 7, 19 ; ix. 10 ; of. i. 30 ; Eev. xvi. 3) ; in respect of
irvevp.a, he bears the image and likeness of spirits, and of God, who
is a Spirit (Gen. i. 26, 27 ; S. John. iv. 24).
2 This meaning is rendered certain, not only by the article attached
to TrvevuaTiKSs upon the second use of tho word (ver. 15), but by the
use of the verb in the Septuagint (Gen. xl. 8; xii. 12, 13, 15; Dan. v.
12, 17).

Spirit, Soul, and Body. 121
latter being his motive principle.1 The former is only
perceptive of the things of sight and sense, the latter
has insight into the invisible.2
Again, in 1 Cor. xv. 44-46, we read : " He is sown
a natural or animal body ; he is raised a spiritual
body. There is a natural body, and there is also a
spiritual. So also is it written, The first man Adam
became a living soul ; the last Adam a life-giving
Spirit. However, the spiritual is not first, but the
natural ; then the spiritual." Here again the contrast
is between the " soul-animated body " and the " Spirit-
inspired body." For the second Adam is a life-giving
Spirit, and therefore those who receive the Z,tor\, the
eternal " life," have the Spirit that gives it ; in other
words, their bodies are possessed and inspired by the
Spirit. And just as from the first Adam they derive
"the living soul," so from the second Adam they
derive " the Spirit that gives life ; " the first body
is animated by the soul of life (Gen. i. 30), the second
body is animated by the Spirit of life (cf. Rom.
viii. 10).
1 Not " by the [human] spirit." The " spiritual things," or " things
of the Spirit," are identical with " the things of God " (ver. 11), and
are only known by the Spirit of God, and therefore only by one under
the influence of that Spirit, which we are expressly told (verB. 12, 16)
the Christian is possessed of.
2 In ch. xiv. 37, Gal. vi. 1, ol irvevfiariKoi are demonstrably " those
inspired by the Spirit." Cf. too ch. iii. 1, where irvev^aTmol is
opposed to crapKiKol, and (ver. 3) to Kara &v8pawov, " in human wise."
" The Spirit " aud " the flesh " are frequent antagonistic forces in
S. Paul (see Rom. viii ; Gal. v.).

122 Spirit, Soul, and Body.
With these collocations in S. Paul's Epistles, we
may compare Jude 19, where men are spoken of who
are " of an animal nature, because they have not the
Spirit" (ipvxiKol, irvtvpa prj ixovng). Here, again,
" the Spirit," not " spirit," is intended,1 and in contrast
it is said (ver. 20), " But ye . . . praying through the
Holy Spirit." The charge is much the same as in
verse 10, where it is said that what these know " they
know by nature, like the brute creatures." 2
One passage remains to be considered, where it
might seem as though the understanding (vovg) were
separated from the spirit (Trvtvpa), and therefore not
to be accounted part of the latter. I refer to 1 Cor.
xiv. 13-15, where it is said : " Wherefore he who
speaketh in a tongue, let him pray that he may
interpret.8 For if I pray in a tongue, my spirit prays,
but my understanding is unfruitful. What follows
then ? I will pray with the spirit, but I will pray
with the understanding also ; I will sing with the
spirit, but I will sing with the understanding also."
Here, however, the " spirit " is still the sentient
1 Uvevp.a, without the article, seems always, or nearly always, to be
technically used of the " Holy Spirit."
2 So in Jas. iii. 15, it is asserted of a certain kind of wisdom that it
is " earthly, animal (i|<uxi/ri)), deviliBh."
8 That this (pace Alford) is the sense here appears not only from
verses 1, 5, 12, but also from Phil. i. 9, where irpoo-evxeo-Bai is also
found with Iva. The play upon words, "Let him pray that" (jpoaeu-
Xeo-Bw Iva), "If I pray " (.idv irpoirevxa'pai), is exactly paralleled in vers.
17, 18, " Thou givest thanks well " (erii KaXus ebxapunels), " I thank
God [that]" (evxapiffTiS rip &eip) : an undeniable confirmation.

Spirit, Soul, and Body. 1 2 3
conscious mind, which, under the influence of God's
Spirit, prays as the Spirit gives it utterance (cf. Acts
ii. 4). The man himself is cognisant of the thoughts
which arise in him, or he could not pray or be edified
(cf. ver. 4). But, inasmuch as his prayer is in a
strange tongue, his understanding is unfruitful, does
not bear its appropriate fruit (cf. Tit. iii. 14), in the
conversion of the mind's welling thoughts into intelli
gible language, such as might tend to the instruction
and edification of others (ver. 19). For the mind or
spirit supplies the thoughts, the understanding the
language. Therefore the Apostle declares that, while
he will pray and sing with the spirit or mind, the
organ and seat of thought howsoever clothed and
produced, he will in praying and singing make use of
and apply the understanding too, the source of intelli
gent expression for that thought. When his mind is
inspired to utter the prayer or psalm, his understand
ing shall at the same time be employed to interpret
it, and so render it intelligible to all.1
We conclude, then, that, where there is a contrast
between ipvxfi and Trvtvpa, it is the contrast between
1 An obvious solution of the slight difficulty here would be to take
7rveSpi.a to mean " breath," as opposed to " mind " or " understanding ; "
but, unless justified by the context (e.g. 2 Thess. ii. 8), we have no
right to give up the technical sense of the word. It may be mentioned
in passing that irveSfia (as found in 1 Cor. xii. 10 ; xiv. 2, 12, 16, 32 ;
2 Thess.ii. 2; 1 Tim. iv. 1 ; 1 John iv. 1-3; cf. Acts xvi. 16), appears
to mean an ''afflatus," or "inspiration." Thus SiaKplo-eis irvevfidTaiv
(1 Cor. xii. 10 ; cf. xiv. 29) will signify " discernments of inspira
tions," determinative, that is, of their origin.

124 Spirit, Soul, and Body.
the human soul and the divine Spirit, as motive
principles of action ; and where they are combined (as
in the passage considered) as separate parts of human
nature, they represent the animal soul and the rational
mind. The Apostle's prayer is that, in a descending
order, the three parts of the human essence, mind,
soul, and body, may be preserved unimpaired and
irreproachable for Christ's coming; a result which
could only happen through the indwelling and
pervading influence of the Holy Spirit.

XX.
Cbe Cfrilfr&earing;.
Kal 'ASct/i ovk TjiraTTiBrj' t\ S\ yvv)) i^airarriBe'io'a iv napafidfrei yeyove'
ffatB^ireTai Se Sid Trjs TeKvoyovlas, idv fielvaiaiv ev irlcrei Kal dydiry Kal
ayiaanip fierd aouppoaivris. — 1 Till. ii. 14, 15.
" And Adam was not deceived ; but the woman, being inveigled by
deceit, has fallen into transgression ; but she shall be saved through
her child-bearing, if only they [women] have remained in faith and
love and sanctification united to chastity."
This is a passage of well-known difficulty. Just
previously S. Paul has been laying down rules for
women's garb and behaviour. They are to. adorn
themselves neatly, modestly, and soberly, not with
outside finery, but with good works performed. They
are to learn in quietness, in all subjection ; not to
teach, or to domineer over their husbands ; but to be
in quietness ; for that Adam was first formed, then
Eve. After which we come to the hard passage
which forms the subject of this essay.
It commences by affirming that " Adam was not
deceived ; but the woman, being inveigled by deceit,1
has fallen into transgression."
1 e|o7roT7)8eI<ro, which is stronger than ^TraT^flij.

126 The Child-bearing.
And now what is the meaning of the phrase, " But
she shall be saved through her child-bearing (aojOnatrai
cid rfjg rtKvoyoviag) " ?
1. Simply, as they stand, the words might mean, "she
shall be brought safe, or shall come safely, through
her child-bearing." In Gen. iii. 16, the evident origin
of this passage, we find an address to Eve, after the
Fall : " And to the woman He said, I will greatly
multiply thy pains and thy groaning ; in pains thou
shalt bear children (ri^y rtKva), and thy resort shall
be to thine husband, and he shall be lord over thee
(cf. ver. 12 here)." We find, too, the corresponding
verb to rEKvoyovta used in a general sense, in this
same Epistle (ver. 14) : "I will therefore that the
younger women marry, bear children (tekvo^oveiv),
etc." For analogies to the above use of aioZtiv, see 2 Tim.
iv. 18 : " And He [the Lord] shall bring me safe into
(o-wo-Et tig) His heavenly kingdom ; " 1 Cor. iii. 15 :
" If any man's work shall be burnt up, he shall be
amerced; but he himself shall be saved, or escape,
yet so as through fire (auiOriatrat, o'iirtog Se d>g Bid
¦rrvpog)." He shall be like one passing through fire,
who is saved, though it may be with difficulty, and
with many a scorch and burn to show the peril he
has scarcely escaped. So too 1 Pet. iii. 20 : " An ark,
into which few, that is eight, persons were brought
safe, or escaped safe, through water (§t£o-oj0?7o-av 8l
vdarog)." In these last two instances, some have

The Child-bearing. 127
translated the words in point, "by means of fire,"1
"by means of water," but the character and usual
import of the expression are in favour of the render
ing above.
Upon this supposition, then, the pangs of child
birth having been annexed as a penalty to woman's
transgression, S. Paul expresses an assurance, either
(1) that, in this life, she shall be brought safely
through her child-bearing ; or (2) that, in respect of
the life beyond, she shall be brought through her
child-bearing into safety, brought through and saved.
Against (1) lie the following objections: (a) The
contrast presented in the statement, " she has fallen
into transgression, but shall be brought safely through
her child-bearing," is tame and irrelevant in the
extreme. (0) A continuance in Christian virtue (idv
ptivtoaiv) by no means ensures safety in childbed.
(c) The use of aojOriatrai by S. Paul is always in its
spiritual significance. The objections to (2) are :
(a) A somewhat extravagant force has to be put
upon atoOr)atrai. (b) The addition, Sin rr)g rtKVoyoviag,
which is evidently significant, loses all its importance,
and might as well be omitted for any bearing it has
upon the result ; it would be quite enough to say,
" But she shall be saved, if, etc."
2. It remains to consider the other alternative,
"she shall be saved through, or by means of, her
child-bearing." And there is, at once, in favour of
1 Cf. 1 Pet. i. 7 : " Gold . . . tried by fire (Std irvp6s)."

128 The Child-bearing.
this rendering the fact that awOriatrai thus falls
into its natural sense, and is followed by Bid, "by
means of," as so frequently occurs elsewhere. Thus
Titus iii. 5 : " According to His mercy He saved us
through, or by means of, the water of regeneration
and the renovating influence of the Holy Spirit ; "
Rom. v. 9 : " Much rather, therefore, having now
been justified by virtue of His blood, we shall be
saved through it [or ' Him '] from wrath." Compare,
in this Epistle, iv. 16 : " Apply [these things] to thy
self and to the doctrine ; persevere in them ; for so
doing thou shalt save both thyself and those who
hear thee."
We must remember that r) ywf) here, though in the
first place denoting Eve (ver. 13, Gen. iii.), the type
of womanhood, in the second place stands for the
feminine sex in general, as we see by the subsequent
tdv ptivwaiv, where the verb is again distributed. It
is " woman " who, in the person of the progenitress,
has fallen into transgression, but who shall be saved
under certain circumstances.
Hence " through, or by means of, her child-bearing "
is spoken of in an entirely general sense. It is not
women who shall be saved through their child-bearing
— an incredible assertion, and one by which unmarried
or childless women would be excluded — but woman
who shall be saved through her child-bearing, through
that which is the unshared property of womanhood.
And this means of salvation is specified, with a

The Child-bearing. 129
twofold intention. It is mentioned, first, by way of
contrast. Teaching and headship in the house do
not appertain to woman's place, as has just been
stated, and as follows from the before-quoted words of
Gen. iii. 16, " Thy resort shall be to thine husband, and
he shall be lord over thee ; " but child-bearing is her
special function and privilege, one she has to herself
and does not share with man. And so, by means of
that which is her special and particular function, and
not by other means, shall she be saved.
But, again, woman's child-bearing was productive of
that grand result whereby salvation was accomplished.
It is not, indeed, " the Child-bearing " that is here
intended to be expressed ; but it is woman's child-
bearing as leading up to and centring in and glorified
by that capital issue. Woman shall be saved through
her child-bearing, because that child-bearing of hers
was effectual to the birth of the Saviour. If God
said to Eve, " Thou shalt bear children (ri^y riKva),"
and through that child-bearing, to be undergone " with
pangs," imposed her penalty, it was also through that
child-bearing that salvation came to her and all. This
was implied when God said to the serpent just before
(Gen. iii. 15) : " I will put enmity between thee and
the woman, and between thy seed and her seed ; he
shall watch narrowly thy head, and thou shalt watch
narrowly his heel." And of this promised seed it is
foretold, in Isa. vii. 14, and S. Matt. i. 23 : "Behold the
virgin shall conceive and bear a son (ri^trai viov), and
K

130 The Child-bearing.
thou shalt [or ' they shall '] call his name Emmanuel,
which is, being interpreted, God with us." And again,
to Mary, in S. Luke i. 31 : " Behold thou shalt conceive
and bear a son (ri^rj viov), and shalt call his name
Jesus." And once more to Joseph, in S. Matt. i. 21 :
" She shall bear a son (rE^Erat vto'v), and thou shalt call
his name Jesus, for He shall save His people from
their sins" (cf. ver. 25). Woman has fallen into
transgression, but she shall be saved through her
child-bearing, as being the destined means whereby
He should be born, who should save His people from
their sins. By the instrument of her punishment, by
the same shall she be saved.
And then is added the necessary condition of salva
tion through the above means : " If they — not the
children, not the husband and wife, but the women
(cf. vers. 9, 10) — shall have remained in faith and love
and sanctification combined with chastity." The whole
is now distributed into its parts. Woman has fallen,
woman shall be saved through her child-bearing ; yet
not woman in the abstract, but in the concrete, in the
person of the members of the sex, if they shall have
continued to the end in the possession and practice of
the Christian graces, coupled with that peculiarly
feminine virtue, chastity (cf. ver. 9), which belongs to
women without respect of creed, and by its mention
here confirms the application to women of the present
clause. Woman has fallen into transgression, but
woman shall be saved through the means of her

The Child-bearing. 1 3 1
child-bearing, that special property of hers which led
to the Saviour's birth, provided the individuals who
form the class (and the Apostle is here addressing
himself to the Christian women to whom his earlier
observations apply) shall have continued in the
virtues of Christian women and the specific moral
grace of womanhood.

XXI.
Cfje Detril'0 Prep.
AovXov Se Kvplov ov 8e? jidxeo-Qai, aAAa %iriov elvat Ttpbs irdvras,
SiSoktikSv, ave^ltcaKov, ev TrpavT-qTi iraiSevovra Tobs avriSianBepLevovs'
fi-flirore Siprj avrols 6 ®eos fierdvoiav els iirtyvuaiv dXfjBelas, Kal dvavfi-
ipioo-tv eK ttjs tov SiaBSXov irayiSos, efayprifievoi vtt* avTov, els to eKeivov
Bix-mxa.— 2 Tim. ii. 24-26.
" But the servant of the Lord ought not to contend, but to be gentle
towards all, apt to teach, strong to endure, with mildness schooling
those who oppose themselves, in the hope that God may grant them
change of heart so as to clear insight into truth, and they may recover
themselves from tbe devil's toils (having been taken captive by him),
so as to do His will."
The closing words of this passage have given infinite
difficulty to commentators, and have been taken by
them in a variety of ways. Of these only two are
worthy of serious consideration, which are given
respectively in the text and in the margin of the
Revised Version of the New Testament.
As for the reference of avrov and tKtivov to the
same subject,1 the devil — " Having been taken captive
by him at [or rather ' for '] his will " — this is not only
foreign to, the genius of the Greek language, with
1 This view, at first adopted by Dean Alford, was in his later
editions given up by him.

The Devil's Prey-. 133
very few and insignificant exceptions, but it is also
inconsistent with the usage of an author like S. Paul,
whose proclivities lie in exactly the opposite direction,
leading him rather to use the pronoun avrov, with
untiring reiteration, of one or more subjects,1 until
it becomes difficult to discriminate which he means,
than to employ a needless variation of the pronoun,
where but one subject was intended. Add to this
that soon afterwards, in ch. iii. 9, the two pronouns
are correctly distinguished: "For their (avrwv) folly, sc.
the folly of these just-mentioned, shall be thoroughly
evident to all, as also theirs (ekei'vwv), sc. that of those
before-mentioned, came to be." Moreover, in the New
Testament, OiXripa is almost technically restricted to
express God's will.2
The two other interpretations are these :
" [If perchance] they may recover themselves out of
the snare of the devil, having been taken captive by
him [the Lord's servant], unto His will [the will of
God]." " [If perchance] they may recover themselves out of
the snare of the devil, having been taken captive by
him [the devil], unto His will [the will of God]."
To which might be added a third :
" [If perchance] they may recover their senses,
having been taken captive [or ' saved alive '] by him
1 E.g. Eph. i. 3-14.
'* Cf. Heb. X. 7, 'IS011 5iic<"> ¦ • • T°v foa\aai, 6 0e6s, t<S BeXripid aov.
Also S. John vii. 17, ix. 31 ; and many other places.

134 The Devil's Prey.
[the servant of the Lord] out of the snare of the
devil, so as to do His [God's] will."
Which of these is right ? The last suggested may
be given up at once, being condemned, both by the
order of the words, which in S. Paul usually coincides
with the sense, and by the occurrence elsewhere of
such phrases as avavr)(j>ttv ek rr)g piOrig, ek twv Opr)vtoV
(Joseph.), " to recover oneself from drunkenness,"
" from lamentations." 1 But, as between the two
former renderings, there are one or two considera
tions which appear to me to be conclusive.
1. The first is the circumstance that i^wypripivoi is
preceded by Trayig, When two words, one mean
ing a " snare " or " trap," the other " taken alive or
captive," stand close together, it is hard to believe that
a capture (by the Lord's servant) out of the trap is
meant, and not a capture (by the devil) in the trap.
For the former there is no warrant whatever in the
context : the servant of the Lord is to be gentle, etc.,
a winner rather than a capturer of souls. For the
latter there is the warrant of the antecedent " snare."
If it be alleged that our Lord said to S. Peter, in the
only other place of the New Testament where Ztoyptlv
occurs (S. Luke v. 10), " Fear not, from henceforth thou
shalt be a catcher of men (avOpoj-irovg iaig Zwypiiv) ; " it
must be remembered that these words were used to
the apostle, as he and his fellows stood amazed at the
1 See, however, Ps. xci. 3; cxxiv. 7; Prov. vi. 5; where we have
^iteffBai, aibfeiv ix irayiSos.

The Devil's Prey. 135
great draught (dypa) of fishes they had enclosed in
their nets (rd Siktvo) and taken. The allusion
evidently is to taking alive or catching fish in nets ;
and so, instead of supporting the appropriation of the
term in the present case to the ".servant of the Lord,"
the argument hence to be deduced is rather in favour
of its connection with the " snare." The word is used
by our Lord of taking alive, like fish, in nets ; it
may with equal propriety be used by S. Paul of taking
alive, like birds1 or wild animals, in gins or traps.
Compare 1 Tim. vi. 9 : " They fall into temptation
and a snare (iraylSa)." Thus the preceding word
TrayiSog is like a signboard, pointing out the true
direction in which to turn, for the attainment of the
end in view.
2. The second consideration is the use of the
perfect tense, iZtoypnpivoi, " having been taken alive."
Had the act of capture been just precedent to the
recovery (avavrj^wo-tv), or, rather, coincident with it,
as must have been the case, supposing the servant of
the Lord were the agent of it, the aorist tense Ztoypn-
Oivrtg, "being taken captive," would inevitably have
been employed, just as we find in other places in
S. Paul's Epistles. On the other hand, the force of
the perfect is to denote a finished action already
brought to completion (though the condition con
tinues) before the fresh act begins : " having been
taken alive," i.e. at some time anterior to the recovery.
1 See, for instance, Jer. v. 26, 27 (Sept.) ; Aristoph. Aves 527.

136 The Devil's Prey.
In fact, the capture and the return to reason form
two separate and distinct stages occurring at different
points of time, the capture having ceased to exist
before the return to reason can commence, though
still in force at the -period of antagonism specified.1
This being so, there can be little doubt that the
capture is the work of the devil, inasmuch as the
recovery is out of his snare.2
3. A third consideration of less moment, but not
without some weight, where trifles must carry down
the scale, is the fact that (just as in iii. 9) we have
every right to expect that avrov will refer to the
nearer object, ekeivov to the more remote ; the usual
reference of avrov is to some one just mentioned. But
if we take it of " the servant of the Lord," then not
only has it no reference to the subject of the latest
mention, but it goes back to one who was spoken of
1 Compare, as one example out of many, Col. ii. 2, 'Iva vapaKXnBuo-cv
al KapSiai auTiSv, 0-vp.Bi^aaBevTes ev dydwri, " that their hearts may be
encouraged, they being instructed in love," with Col. ii. 6, 7, ev avTip
Tiepmarene, eppi£ap.evoi Kal evotKoSofioifievoi ev caiTip, " walk in Him
having been [already] rooted [a past event in respect of performance],
and being [continually] built up in Him." The comparison will show
the very distinct use of the aorist and the perfect tenses.
2 It may be noted, aB a slight apparent argument the other way
that, with, I believe, but one exception (2 Chron. xxv. 12), faype?v is
used in the Septuagint everywhere (Num. xxxi. 15, 18; Deut. xx. 16;
Jos. ii. 13 ; vi. 24 ; ix. 20 ; 2 Sam. viii. 2) as the equivalent of the
Hebrew rpn or rvnn, which means to "save [not 'take'] alive."
But in all these instances the " saving alive " is by way of capture in
the place of slaughter, and so the slight turn of meaning, which
Cwypelv necessarily carries with it, is permissible in the Greek trans
lation. The argument is therefore illusive.

The Devil's Prey. 137
even before the subject alluded to by Ikeivov. This,
again, would lead us to explain the clause, "having
been taken captive by him," of the devil, just before
named ; and it has the additional advantage of setting
avrov and eke^vov in a marked contrast (cf. iii. 9), as
the devil and God.
I have all along taken for granted that ekei'vov
signifies God, and this simply for the reason that, if
we give up the utterly untenable position that both
it and avrov appertain to the devil, there is absolutely
no other subject with which it can be connected.
Hence, there is no choice, and consequently no un
certainty. A few minor points call for notice. (1) Kvptoe,
without the article, denotes, very generally at least
(as with the LXX.), not the Lord Jesus Christ, but
Jehovah (cf. ver. 19). And the "servant of Jehovah"
is probably an intentional use of an appellation not
rarely found in the Old Testament.1 (2) Avt^iKaKog
signifies ability to endure evils (avE'xEo^at Kara), rather
than forbearance, and is the counterpart of the verb
raK07rat9Etv (i. 8 ; ii. 3 ; iv. 5). Cf. Wisd. ii. 19 :
" By insult and torture let us examine him, that we
may learn his forbearance (iiritiKuav) and test his
endurance (dvt^iKaKiav)." 2 (3) IlatSEVEiv is here " to
correct, school, take to task " (castigare). So iii. 16 :
1 E.g. Jos. xxiv. 29 ; Judg. ii. 8. Compare iii. 17 (" the man of
God ").
2 So Hdn. 3. 8 : " Endurance under toils (ave^iKaKia ndvwv)."

138 The Devil's Prey.
" Every scripture is serviceable for . . . correction
with justice administered " (see too 1 Tim. i. 20 ; Tit.
ii. 11). (4) Of avrtStan0£ij£vot (a rare term) are
" those who set, or dispose, themselves in opposition,"
in other words, the wilful heretics (cf. iii. 8 ; Tit. i. 9 ;
1 Tim. vi. 20). Correction may possibly convert
such from the opposing tenets (dvnOiatig) of their
pretended knowledge to clear knowledge of truth.
(5) MriTTOTt means "perhaps," either simply, or in
various relations, such as " lest, whether, since, that,
perhaps." J A good example is Sirach xix. 13, 14 :
" Charge a friend, for perhaps he did not do it, or, if
he did aught, that he may never do it again ; charge
thy friend, for perhaps he did not say it, or, if he has
said it, that he may not repeat it." (6) Besides the
instances previously given of dvavr)(j>uv £K[ri)c] p'Or/g,
ek rtov Opr)vtov? we find also vr)<jttiv ek kokov, " to re
cover one's self from evil." 3 Compare 1 Cor. xv. 34 :
"Awake to your senses like honest men (ekvt^uWe
StKaitvc), and sin not." Properly, vr)<ptiv is "to be
sober," or " to keep one's senses " (sapere) ; so iv. 5 :
" But be thou cool or collected (vtjijje) 4 in all ways ; "
while dvavri^ttv, is "to return to soberness," or "to
recover one's senses " (resipiscere). The simile of
return to right reason from, the devil's toils finds a
1 See Gen. xxiv. 5, xxvii. 12, 1. 15, Job i. 5 ; S. Matt. iv. 6, etc. ;
S. Luke iii. 15.
2 Dion. Hal. iv. 35 ; Porphyr. de Abstinent, iv. 20 ; Lucian Hermotim.
83; Joseph, if. J. vi. 11. 10.
* Ach. Tat. i. 13. * Cf. Xen. Symp. viii. 21.

The Devil's Prey. 139
remarkable parallel in Acts x. 38 : " He went about
. healing all those who were under the sway of the
devil." We conclude, then, that a Christian minister should
be qualified to treat the world with courtesy, to
instruct scholars, to endure persecutions, to castigate
heretics ; his aim in the last instance being, by God's
aid, to produce, in ascending stages, (inwardly) con
viction of error, recognition of truth, (outwardly)
recovery from lapsed state, performance of God's will.
" If any is willing to do His will, he shall know
about the teaching ; " " Ye shall know the truth, and
[from sin] the truth shall set you free " (S. John vii
17 ; viii. 32).

XXII.
Cestament or Covenant ?
Ottov yap SiaB^KT], BdvaTov dvdyKi} (pepetrBat tov SiaBepevoV SiaB-fiKr)
yap eV! vexpois (Sefiaia' iirel /ignore lo~xvet 8t€ £i? h SiaBefievos. — Heb.
ix. 16, 17.
" For where a covenant is, death must needs be borne on the part
of the covenant-maker — for a covenant ou the security of the dead is
sure— since it never has force when the covenant-maker is alive."
Perhaps one of the weakest traits in the Revision of
the New Testament is the translation of the above
passage, or, rather, of one word in the above passage.
I mean of course StaOijKTj. Everywhere else in this
Epistle, where the term is of frequent occurrence, in
the verses, moreover, which precede and follow the
above passage, the sense of " covenant " is adopted
without question ; for indeed it is unmistakable.
Here, however, where this meaning threatens diffi
culties, although it should have been retained in such
a context at every cost, the Revisers, like the gene
rality of commentators, have lost heart, and introduced
the rendering "testament" into the text. This too
(and the fact seems scarcely credible) though, in the
next verse, which evidently depends on the latter o,'-

Testament or Covenant ? 141
the two given, they have translated: "Wherefore
even the first — testament, do they say ? no — even
the first covenant1 hath not been dedicated without
blood." To show the connection of sentences, it will be
necessary to commence with the fifteenth verse, with
which the passage opens. This verse runs as follows :
" And on this account He is the Mediator of a new
covenant, that, death having been incurred for the
redemption of the transgressions under the first
covenant, those who have been called may receive
the promise of the eternal inheritance." Here the
title of " Mediator," or " Intermediary," and the
mention of the " first covenant," which was un
doubtedly a covenant and not a testament, make it
certain that a new covenant, not a new testament, is
intended (cf. viii. 13).
It will be well to pause a moment to, consider the
meaning of certain terms. The word Sta0»(KJ} (" cove
nant"), though used occasionally by the LXX. to render
several Hebrew words, is used generally and con
stantly throughout the Old Testament, and particu
larly in the quotation (viii. 8-12) from Jeremiah,
upon which all that follows depends, as the translation
of the Hebrew nna, which means a league, treaty,
compact, and has nothing at all to do with a testament,
whatever may be the case with the Greek word upon
1 The word Siafl^Ki) is not expressed, and actually has to be supplied
from the verse before, where it is rendered " testament."

142 Testament or Covenant?
other occasions. The "blood of the covenant" (ver.
20) is the blood pertaining to the covenant, the
medium of its establishment. The mediator of the
covenant is the negotiator of the treaty between the
two parties concerned in it ; he is, moreover, as stated
in vii. 22, the surety or security (tyyvog) for it.
And the new covenant or contract is (viii. 10-12 ;
x. 16, 17) one for the renewal of harmonious relations,
on the basis of the theocracy, between the governor
and the governed.
Then, in reference to the death of the mediator,
just mentioned as involved in such a covenant, the
writer goes on to say : " For where there is a covenant,
death must needs be undergone on the part of the
covenant-maker." Here the evident connection
between the death of the covenant-maker and the
foregoing death of the mediator shows at once that
by 6 SiaOiptvog is not meant, as by the future SiaOi'i-
aopai (in viii. 10; x. 16), one of the parties to the
covenant, but the actual arranger or negotiator of
it, the go-between ; the term having, in fact, been
already explained by SiaOtJKrig ptairrig. This is shown
more clearly by ver. 20, where it is said of the blood
of the calves and goats under the first covenant :
" This is the blood of the covenant, i.e. the mediatorial
blood of the covenant, which [covenant] God com
manded to be made — not made Himself, but com
manded to be made — with you." The real maker
of the covenant is he who actually negotiates it

Testament or Covenant? 143
between the two parties (cf. Eph. ii. 14-18) ; and no
doubt the aorist tense, 6 SiaOiptvog, is used to the same
effect, to designate, not the principal (6 SianOiptvog)
who contracts the covenant in continuity, but the
agent who effects it at some given point of time.
For o7rov, see x. 18 : " But where there is remission
of these, there is no more an offering for sin" (cf.
1 Cor. iii. 3 ; Jas. iii. 16). For ava-yKi?, see ver. 23 : "It
is necessary therefore that the patterns [or ' models ']
of things in the heavens should be purified with these,
but the heavenly things themselves with superior sacri
fices to these." With Odvarov, far the most probable
meaning of <j>iptaOai is " to be borne, undergone," all
other senses that have been supposed, such as " to be
brought, occasioned, adduced, implied," and the like,
being purely problematical.
Next, by way of parenthesis, a reason for the
necessity of such death on the part of the covenant-
maker is given : " For a covenant on the security of
the dead is sure." Just as ek vtKpoiv is " from the
dead," so is etti vtKpolg " on the strength, or basis, or
security of the dead," or, it may be, " accompanying
the dead," 1 but not (I think) " over the dead," or " in
the case of the dead," or " after men are dead ; " the
cause why the plural vsKpote is used being no doubt its
applicability to any covenant, and its general scope,
1 These are frequent uses of e-rri. We find Savei(eiv eirl ("on the
security of") avSpaw6Sois, eV olvov Kepafiiois, eirl vifi, in Demosthenes
(822. 8, 928. 25, 1283. 18). And so often.

144 Testament or Covenant?
which may include both dead animals and a dead Christ.
It is not asserted, we may notice, that &> covenant
cannot be made without the accompaniment of death,
but that without such guarantee or security a cove
nant is not legally valid (cf. Gal. iii. 15). For (3t(3aia
does not mean "of force," but "sure, secure," as in
ii. 2, " For if the word spoken by the agency of
angels proved sure" (cf. Rom. iv. 16). One ground
of stability is, perhaps, that given in ver. 22, that
" without shedding of blood no remittance or quit
tance takes place;" but the main reason is un
doubtedly that with the death of the intermediary all
chance of further change or mutation is removed.
Having thrown in, parenthetically, this explanation
of the need for the negotiator's death, the writer
fortified by this argument, goes on to say : " Since it
[the covenant] never has force when the covenant-
maker is alive!' The words are to be joined, not
to the immediately preceding clause, but to the state
ment that, " Where a covenant is, death must needs
be borne on the part of the covenant-maker." We
have a very similar collocation of clauses in vers.
25, 26: "Nor that He should often offer Himself—
just as the high priest enters yearly into the holy
place with the blood of others— since (i^ti) He must
often have suffered from the foundation of the world."
Again, E7TEt has the same force in x. 1-3 : " For the
law, having a shadow of the blessings to come, not the
very image of the things, with the identical sacrifices

Testament or Covenant? 145
which they offer continually every year is hetier able
to make perfect those who approach — for (eVei) would
they not have ceased to be offered, because of the
worshippers once purified having no more conscious
ness of sins ? — no, but1 a recall of sin is made by their
means every year." But perhaps the most exact
parallel of all is presented by a passage which has
been quoted elsewhere, but must be quoted again for
the confirmation it gives to what is here said ; I mean
1 Cor. vii. 12-14. The passage runs: "If a brother
has an unbelieving wife and she consents to dwell
with him, let him not dismiss her, and any woman
who has an unbelieving husband and he consents to
dwell with her, let her not dismiss him— for (yap) the
unbelieving husband is sanctified [made holy] by
means of the wife, and the unbelieving wife is sancti
fied [made holy] by means of the brother — since in
that case (iirtl dpa), i.e. in case of dismissal, your
children are unclean, but as it is [as just seen] they
are holy." Here we have the same explanatory
parenthesis introduced by ydp, and then the con
nection renewed with the first part of the sentence
by means of i-irti, while the reasoning of this latter
clause depends upon the one which intervenes. See,
too, v. 10 ; xv. 29.
Some take prison as an interrogative particle, and
translate, " For does it ever avail ? " Or (cf. S- John
vii. 26), " Can it be that it avails ? " And the last
1 AAA<£ is here the adversative to ouSeVoTe.

1 46 Testament or Covenant ?
example but one gives some support to this, as does
also 1 Cor. xv. 29. But the many instances of the
employment of pr\ after E7n-t by late writers1 prove
that it is quite unnecessary so to take it, while the
result will be the same. With SrE, the sense will be,
" since it never, at any period, has force when," not,
"since it never will have force while, so long as."
The meaning of to-xvEt is, " has effective force (due to
'validity')." Cf. Gal. v. 6: "For in Christ Jesus neither
circumcision has any value, nor uncircumcision, but
faith working by love ; " Jas. v. 6 : "A righteous
man's prayer has much efficacy in its working ; " Msch.
Eum. 621 : " For an oath by no means has greater
power (laxvti ttXe'ov) than Zeus."
We conclude, then, that, in the days of the writer
of the Epistle to the Hebrews, the accompaniment of
a victim or of victims was considered necessary to the
validity, and so the efficiency, of a covenant. Thus
it had happened in the case of the ancient covenant of
Jehovah with His people. And so it is inferred that
the same must happen, as indeed it did happen, in the
case of the new covenant as well.
It only remains to add that I believe, wherever
Sta07)K7) occurs in the New Testament,2 it answers to
the Hebrew nn?, and signifies, not a testament, but a
covenant. 1 See several examples (iElian, xii. 63 ; Lucian Hermot. 47 ; Ptol.
Geogr. viii.) given in Alford's Greek Testament.
2 Thus S. Matt. xxvi. 28 ; S. Mark xiv. 24 ; S. Luke xxii. 20 ; 1 Cor.
xi. 25 ; 2 Cor. iii. 6.

XXIII.
Cfrrfet a0 §>in=t)earer.
Os au.apriav ovk iirol'qo'ev, ovSe evpeBy S6xos iv Tip ffr6iiaTi avTov' os
XoiSopov/xevos ovk dvTeXoiS6pei, Trdffx^v ovk TjirelXet, irapeSiSov Se Tip
KplvoVTi BiKalias' Ss Tas d/xapTlas rj^iav ainbs AvfjveyKev ev Tip iriofiaTi
avrov eirl rb £vXov, Xva Tats du.apTlais diroyev6uevoi TrJ StKatoo'vvri ffiotijfJ.ev
ou Tip fitiXatiri [abTOii] IdBnTe. — 1 Pet. ii. 22-24.
" Who did no sin, neither was guile found in His mouth ; Who,
when He was reviled, reviled not again, when suffering, threatened not,
but He handed [them] over to Him that judgeth righteously ; Who
sustained our sins in His own body [when He went] upon the wood,
that having died a death to sins we might live a life of righteousness ;
by Whose weal ye were healed."
In this passage there are two or three points which
call for consideration, in order to the rectifying of
errors, and the clearing up of obscurities.
1. " But made or handed [them] over to Him that
judgeth righteously." As this verb traptdiSov has no
object expressly assigned to it, it has been found
necessary to supply one. Hence the rendering usually
given is : "But committed Himself, or His cause, to
Him that judgeth righteously." Probably one reason,
at least for the former of the two translations, is our

148 Christ as Sin-bearer.
Lord's expiring utterance, " Father, into Thy hands I
commend My spirit ; " where, however, the verb is
different (TrapariOtpai). But the fact is, there are two
considerations which clearly show what is the un
expressed object of the verb. (1) One is, that where,
as in the present case, the delivery is to a judge, the
verb always denotes the handing over of the wrong
doer or wrong-doers. As one of many instances, classi
cal and scriptural, take S. Matt. v. 25 : " Lest at any
time the adversary deliver thee to the judge, and the
judge deliver thee to the officer." With the reflexive
pronoun, the verb sometimes means, "to surrender
[oneself]," but not "to commit [oneself]," much less
" to commit [' oneself,' or ' one's cause '] to a judge." A
confusion has evidently been made between TrapaSt-
Sovai and TrapariOtaOai. (2) The other consideration
is that naptSiSov Si is merely a continuation of the
previous clauses : " Who, when being reviled, reviled
not again [those who reviled Him], when suffering
threatened not [those who made Him suffer], but
He handed [them] over." The sequence, ovk r]TTtiXtt,
TraptSiSov Se', at once shows that the object of the two
verbs is one and the same. Hence we conclude that
the implied object of the verb is " those who did Him
wrong." Cf. Rom. xii. 19 : " Avenge not yourselves,
but give place to [the Divine] wrath ; for it is written,
Vengeance is Mine, I will repay, saith the Lord."
2. " Who sustained our sins in His own body on
the wood." Besides its literal signification, " to take,

Christ as Sin-bearer. 149
carry, or convey up," occurring, for example, in the
description of our Lord's Transfiguration on the
mountain (S. Matt. xvii. 1 ; S. Mark ix. 2), and of His
Ascension to heaven (S. Luke xxiv. 51 ; cf. Deut. xiv.
24), the verb dva<j>ipttv has two particular meanings,
according to the object that follows it, and the
circumstances of the narration. The commonest of
the two is " to offer up," in which case it is always
followed by a term expressive of sacrifice. Thus, in
the present Epistle (i. 5) : " To offer up spiritual
sacrifices." So Heb. vii. 27 : " Who has no necessity
day by day, like the high priests, to offer up sacrifices,
first for his own sins, then for those of the people ; for
this He did once for all, having offered up 1 Himself ; "
xiii. 15 : " Let us offer up a sacrifice of praise ; " Jas.
ii. 21 : " Having laid Isaac his son as an offering
upon (iwi) the altar." Compare, too, in the Septua
gint, Lev. vi. 26 ; Judg. vi. 26 ; 1 Kings xii. 27 ;
2 Chron. xxix. 31 ; Ps. 1. 21 ; Isa. xviii. 7. The temp
tation induced by these passages, especially that from
S. James (cf. Gen. xxii. 9), where the phraseology is
so similar, is great, to render the present sentence:
" Who laid our sins as an offering in His own body
upon (i-n-i) the wood." But we are prevented from
doing so by the circumstance that, while dva<j>iptiv,
followed by Ovaiav or the like, always means " to offer
up," when followed by dpapriav it has a different
import; its import being then "to upbear, sustain,
1 A varia lectio is irpoaeveyKas.

150 Christ as Sin-bearer.
support," as a burden. The priest offers up the
victim ; but the victim is laden with and so supports
the sins for which it is offered : it being at the same
time implied that it bears their penalty, undergoes
their punishment, atones for and expiates their
guilt. Twice in the New Testament this meaning
occurs, here, and in Heb. ix. 28, where it is said :
" Christ having been once made an offering 1 in order
to sustain the sins of many." But the original both
of this and of the present passage is to be found in
Isa. liii. 11, 12 :2 "Their sins He shall Himself
sustain ; " " Himself sustained the sins of many."
Where the import of the verb is confirmed, both by
the Hebrew original, and by a previous clause of the
fourth verse (in which the Hebrew verb is the same
as in the twelfth verse) : " This man bears (<j>ipti) our
sins." The same Hebrew verb appears, similarly
translated, in Num. xiv. 33 : " And your children shall
be dwellers [or ' roamers '] in the desert, and they shall
support [undergo the punishment of] your fornication,
until your limbs have been consumed in the desert."
Compare • Thuc. iii. 38 : " But the city, as the result
of such contests, gives the prizes indeed to others, but
herself supports the dangers." My only reason for
rendering to %vXov, "the wood," is to point out that
" the tree " is only an artificial translation, the word
1 Trpoffevevex&eis.
2 Prom the same chapter of Isaiah (vers. 5, 6) are derived the
clauses in the present passage : " By Whose weal ye were healed.
For ye were, like sheep, going astray [or ' prone to stray ']."

Christ as Sin-bearer. 151
meaning literally the wood of the cross, and corre
sponding to " the stake " (cf. " to impale ") of our
English parlance. " Bore our sins [in going] upon
the wood," is the force of avij'vE-yKEv . . . iwl rb SvXov.
3. " That, being deceased from sins, we might
live in righteousness. There is, again, considerable
difficulty in determining the exact force of the
expressions here used. The most usual way of
rendering them is : " That we, having died unto sins,
might live unto righteousness : " a rendering which
is in essence identical with that above given. And
in favour of this rendering stand several passages in
S. Paul's Epistles. Thus Rom. vi. 2, 10, 11 : " As
having died to sin, how shall we longer live in it ?
. . . The death which He [Christ] died He died to
sin once for all ; but the life which He lives He lives
to God. So also do ye reckon yourselves to be dead
indeed to sin, but living to God, in Christ Jesus."
Here, as a death to sin implies the once having
belonged to sin — to be dead to one's country, one's
family, one's home, implies the once having belonged
to them — so to have died to sin means, to have passed
away from being sin's, to have ceased to be sin's, to
have become and to be sin's no longer, to have no
longer connection (or relations) with sin. Similarly
to live to God signifies, to have become and to be
henceforth God's, to be entirely connected with God.
Hence the force of the passage is : " As belonging to
sin no more, how shall we longer live in sin ? . . .

152 Christ as Sin-bearer.
Wherein Christ died, He belonged to sin no longer "—
God made Him sin for us (2 Cor. v. 21) ; in taking
flesh He subjected Himself to the dominion of sin
and of death (vers. 6, 7, 9) — " but wherein He lives,
He has become henceforth God's. So also reckon
yourselves to be sin's no longer, but to be God's
henceforth, in [or ' through '] Christ Jesus." Dead as
sin's subjects, alive as subjects to God. Similarly, in
Rom. vii. 4, it is said: "And so, my brethren, ye
too were put to death to the law [and thus ceased
connection with it] through the body of Christ, that
ye might become another's (ytviaOai iripof), become
connected with another, even with Him Who was
raised from the dead." So Gal. ii. 19 : " For I
through law died to law [ceased to be law's], that I
might live to God [be henceforth God's]." I quitted
the law's service, that I might take service under
God. 2 Cor. v. 15 : " And He died for all, that those
who live may no longer live to themselves [as their
own], but to Him [as His, as belonging to Him] Who
died and was raised for them." Rom. xiv. 7, 8 :
" For none of us lives to himself [as his own], and
none of us dies to himself [as his own]. For whether
we live, we live to the Lord [belong in life to the
Lord] ; or whether we die, we die to the Lord [belong
in death to the Lord]. Whether therefore we live,
or whether we die, we are the Lord's."
To set against these analogies we have such passages
as Eph ii. 1, 5 : "And you, being dead through [by

Christ as Sin-bearer. 153
reason of] your trespasses and sins. . . . Even when
we were dead through [by reason of] our trespasses,
He [God] made us alive together with Christ; by
grace have ye been saved." Where there is a certain
outward similarity of language to the sentence under
consideration ; even the last clause, " By grace have
ye been saved," offering a correspondence to its last
clause, "By Whose weal ye were healed." So too
Col. ii. 13 : " And you being dead through [by reason
of] your trespasses and the uncircumcision of your
flesh, He [God] made alive together with Him
[Christ]." Cf. Rom. v. 15, 17: "Through the trans
gression of the one the many died . . . death reigned."
It might be said, too, that we are dealing here, not
with personal or abstract, but with concrete substan
tives (but see Rom. vi. 19, 20) ; that it is no longer
"sin" in the singular, but "sins" in the plural, to
which is opposed, not " God," but " righteousness ; "
and that we have for our guidance in the very next
verse an instrumental dative, " Through whose weal
ye were healed." All which no doubt favours the
rendering : " That, being deceased through sins [or
1 our sins '], we might live through righteousness [or
' His righteousness ' 1]."
If, however, we remember that Christ has just been
spoken of as sustaining, and so expiating, our sins,
which are thus removed from us ; if we note another
datival construction in iv. 2 : "In order to our living
1 Cf. ver. 22 ; iii. 18.

154 Christ as Sin-bearer.
the remainder of our time in the flesh, no longer
conformably to, or for, our natural desires, but con
formably to, or for, God's will (/xtjkeYi avOpojTTtov
iiriOvpiatg dXXd OtXripari Qtov . . . fittoaai); if we call
up such expressions as those which occur in Rom.
vi. 19, 20, "slaves to [under] uncleanness and lawless
ness . . . righteousness," " free from [under] righteous
ness ; " if, above all, we review that mass of evidence
which has been given already from S. Paul, in which
contrasts between " death from " and " life under " are
found, and remember that it is not only the death, as
in the passages from the Epistles to the Ephesians
and Colossians, but the life also with its answering
relation that has here a place ; if, in addition, we
allow for the less personal connection of ideas (cf.
iv. 2 supra) that presents itself in S. Peter; we can
(I think) come to no other conclusion than that the
true rendering of the passage before us is : " That
being deceased from sins, we might live in, or under,
righteousness." Once our sins bound us, but Christ
expiated them on the cross, and so thereby we severed
our connection with them, that henceforth we might
live in closest connection with righteousness. We
died from conformity to sins, that we might live in
conformity with righteousness. We died a death to
sins, that we might live the life of righteousness.

XXIV.
C&ristian 2Btoes' Alarms.
'fls ~Zappa inrj]Kovo'e Tip 'Afipdafj., Kvpiov avrbv KaXovffa, ^s iyevi]Br)Te
TeKva' dyaBo-Kotovo-ai, Kal ^ ipofilovfievai p.7]Seniav TTTOtjcrtv. — 1 Pet. iii. 6.
" As Sarah obeyed Abraham, calling him lord, whose children ye
are by birth ; doing well, and not being afraid of any alarm."
There are two or three points in this passage J which
call for elucidation, and, as it appears in the English
Marriage Service in a not very intelligible form, it
will be well to take them successively with a view to
such elucidation.
1. What is the meaning of irTonaiv ? Being deriv
able, either from the active 7ttoe7v, " to excite or
alarm," or the passive wroiiaOai, " to be excited or
alarmed," it may denote, either " a source of excite
ment or alarm," or " an impression of excitement or
alarm." The first sense occurs in Prov. iii. 25, soon
to be quoted. The second in 1 Mace. iii. 25 : Kal
r\pt,aro 6 <j)6pog 'Iovoa rat ruiv dctX<f>tov avrov rat
tj 7rro7]o-tc iTTiTTiwriiv iirl ra 'iOvri rd kvkXoj avrwv, " And
the fear of Judas and his brethren, and the alarm [or
1 It is discussed in the Ecclesiastical Gazette for 1883.

15 6 Christian Wives' Alarms.
' panic,' or ' consternation '] they inspired, began to fall
upon the nations round about them." So too Plato
Prot. 310 D : Kat iya> yiyvwaKwv avrov rrjv dvoptiav
Kal rr)v Trroriaiv, "And I perceiving his high spirit
and his agitation or excited feelings ; " Symp. 206 D :
Ooev Stj rd} Kvovvrt r£ Kal tJStj" airapytovri TroXXr) r)
Trroriaig yiyovt TTtpl to KaXbv Sta rb ptydXrig toolvog
aTToXvetv rbv EYovra, " Whence indeed with him who, is
both pregnant and already full to bursting great
has grown the feeling of excitement respecting ' the
beautiful,' on account of its releasing him who has it
[sc. ' the beautiful '] from grave travail."
2. But what is the meaning of pi) <j>o(3ovptvai /xtjSe-
plav Trroriaiv ? According to the foregoing instances,
wToriaiv might be the/' sensation or emotion of alarm;"
and so the Authorized Version takes it as a cognate
accusative, and translates : " Not afraid with any
amazement." But, as we have intimated, it may also
be an objective accusative, meaning "a source of
alarm ; " and such the Revisers have regarded it, and
render the expression : " Not being put in fear by
any terror ; " or in other words (as given above) :
" Not being [or ' feeling '] afraid of any alarm, i.e.
source of alarm." This rendering is borne out by
Prov. iii. 25 : Kal oh <j>of$r)Oijari Trroriaiv i-rriXOovaav,
ovSe bppdg dat^dv iirtpxopivag, " And thou shalt not
be afraid of a sudden alarm, nor of violent onsets
of impious men." And, if it be reflected that S.
Peter's First Epistle is coloured throughout by Old

Christian Wives' Alarms. 157
Testament language, so that his very words here are
probably but a reminiscence of the above sentence
from the Proverbs, there can be no moral doubt that
such is the correct rendering. Moreover, were con
firmation needed, it is confirmed by the fourteenth
verse of the same third chapter of S. Peter, where,
after mention made, much as in the passage con
sidered, of the blessedness of doing right, even if it
lead to suffering, it is added : Tov Se <j>6j3ov avriov pr)
<j>o(5r)0rJTt, pri^i rapaxOnn, " But fear not, be not afraid
of, their fear, or that which they fear, neither be
troubled." This being a quotation from Isa. viii. 12, we
are able both to consult the original Hebrew, and to
refer to the context, and both prove the accusative to
be an objective, not a cognate, one. For the words
immediately follow : " Sanctify the Lord Himself,
and He shall be thy fear (<p6(5og), or that which
thou f earest ; " where the plain signification of the
term " fear " removes every shadow of obscurity from
the preceding use of the word. It is necessary to
insist upon this here, because the cognate accusative
is not unusual in this phrase, as in Plato Prot. 360 B :
Ovkovv oXojg ol dvSpttoi ovk aio"Xpovc <po(3ovg fofiovv-
rat, orav <j>o(3u)vrai, ovSe alaxpd Oapptj Oappovaiv ;
" Then as a fact the high-spirited [' or manly '] do not
cherish base fears, when they fear, nor entertain base
feelings of courage I"1
1 Cf. Col. ii. 19 : oB|ei tV aSfrtriv tov ®eov, " Increases with the
increase, or grows with the growth, of God."

158 Christian Wives' Alarms.
3. What is the connection of the clause : " Doing
well, and not feeling afraid of any alarm " ? Does it
belong to the immediately foregoing words, r)g iytvr]-
Orrrt rtKva, in the sense of : " Whose children ye [now]
are [become], if [or ' as long as '] ye do well, and are
not afraid " ? Surely the particle " if " (or " as long
as ") is a most gratuitous and uncalled-for insertion.
S. Peter is addressing the dispersed Jews, who were
Abraham and Sarah's descendants, without any con
dition attached to such descent. Is the clause, then, to
be connected with inroraaaoptvai in verse 5, as follows :
" For so once also the holy women who hoped in God
used to adorn themselves, being in subjection to their
own husbands . . . doing well and not being afraid " ?
In other words, does this clause characterize the holy
wives of old, and not those who are now being
accosted ? Certainly not. The former are only
brought in to point a moral on the subject of dress
and conjugal obedience, and the sentence is recalled
from them to their descendants in the immediately
preceding words, " Of whom ye are the children." We
are, accordingly, constrained to regard the clause as an
independent adjunct to what has gone before, running
parallel with viroraaaoptvai in the first verse of this
chapter : vTroraaaoptvaC ayaOoTTOiovaai Kal pr) 0o/3ov-
ptvai, "Being in subjection ; doing well,1 and not being
1 Not " doing good " in the sense of beneficence, as it so often means
elsewhere in the New Testament, and in the Septuagint, but " doing
right, living honestly," as we infer from the other places where the
word occurs in this Epistle (ii. 15, 20 ; iii. 17 ; cf. 3 John 11).

Christian Wives' Alarms. 159
afraid." And this is rendered the more probable,
because the sense, which has run away at verse 3
from conjugal subjection to dress, is brought back
again to the former subject in verse 5, as though to
show that such subjection is the main idea all through,
and is intended to be carried in the mind of the
reader to the end, and then to be supplemented by
virtuous behaviour and cheerful equanimity.1
4. What, then, finally, is the force of the words, rje
iytvr)Orirt reKva ? Simply their natural and most
obvious force. Not, " Whose children ye are, or shew
yourselves to be," sc. if ye do well. On such lines the
translation ought to run, "ye [have] shewed your
selves," sc. by doing well. In which case the verb
would have been iyivtaOt, the participles aorist ones,
and the whole reference to past, not future, conduct.
Quod est absurdum. No, the meaning of iytvijOrirt
rtKva is, "ye were made, became, the children." So
Eph. ii. 13 : " Ye, who were once far off, were made
or became (iytviiOriri) near, through the blood of
Christ" (cf. Heb. x. 33). But how so? Not as
Christians (cf. Gal. iii. 7 ; iv. 31). For it is Jews, not
Gentiles, who are spoken to. But as Jews, by birth.2
The sense is simply the commonplace one, " Of whom
1 See iii. 13 ; and cf. Plato Apol. 41 C, D : " But you too, judges,
ought to be sanguine in the prospect of death, and to reflect that one
thing is true, which is this, that no evil happens to a good man alive
or dead, nor is his case overlooked by the gods."
* Cf. Eom. i. 3 : " Born (yevoixevov) of the seed of David according
to the flesh ; " Gal. iv. 4 : " Born (yev6/ievov) of a woman, born
(yev&pevov) under the law." And compare the form reKvoyovetv.

160 Christian Wives' Alarms.
ye were born the children," i.e. '' whose children by
birth ye are," "whose lineal descendants ye are."
And the object of the words is doubtless to inculcate
with greater stress the before-mentioned submission
to husbands, by the fact that they who are spoken to
are the posterity of Sarah, noted for her wifely
obedience.1 Compare S. John viii. 39 : " If ye are the
children of Abraham, ye would do the works of
Abraham." As for the " source of alarm " here intimated, there
is no need for any prolix explanation or surmising.
Persecution and the consequent terror inspired in
men's minds are the prevailing notes of the whole
Epistle. And at such a time there was ground upon
ground for the repeated admonitions, which occur in
every chapter, to Christians, men and women, to go
on, in spite of suffering and death, after the example
of their blessed Lord and Master, and in the hope of
future glory, doing their duty, and undismayed by
any " scare " which might conceivably so often arise
in those perilous times.
1 The passage where Sarah calls Abraham lord is Gen. xviii. 12 ;
" And Sarah laughed to herself, saying, Not yet has it happened to
me until now, and my lord (6 Se Kvpi6s pov) is older " (Sept.).

xxv.
flDnce.
'TiropLvriffai Se vfxas #ovAo/iat, elS6Tas vfids Travra, on Kvptos, aira£ Xabv
iK yris AlyviTTov cdiffas, Tb SevTepov tovs ju^ iriffTevaavTas d-niiXeaev. —
Jude 5.
" Now I wish to remind you, aware of it all though you are, that
the Lord, after once saving the people out of the land of Egypt, the
second time destroyed those who believed not."
In the Revised Version a7ra| is read before -iravra, and
the translation given is : " Now I desire to put you in
remembrance, though ye know all things once for
all, how that the Lord, having saved a people out of
the land of Egypt, afterward destroyed them that
believed not."
Now, it is not to be denied that manuscript
authority decidedly supports this position of dira%,
though the verse is a very corrupt one and full of
various readings. Still one famous manuscript, X,
transfers a?ra£ to the place where I have put it ; 1 and
1 The same manuscript has Kiipios afterwards (adopted by the E. V.),
instead of the strange reading 'Iriaovs, It has also v/ids after elSoTas,
which I believe to be the true reading; for this, in consequence of
its seemingly superfluous insertion a second time (cf. Phil. i. 7), &ra£
has come to be transposed. M

1 62 Once.
I maintain that other reasons are absolutely over
whelming in favour of the transference.
Wherever anaE, occurs in the New Testament it
means "a single time," not, necessarily, "once and
once only," or " once for all," 1 but numerically " once,"
in contrast to " twice " or " many times." So we find
in 1 Cor. xi. 45, "A single time I was stoned ; " Heb.
ix. 7. " A single time in the year ; " xii. 26, 27, " A
single time again ; " 1 Pet. iii. 18, " Christ suffered a
single time : " in all which cases it would be too strong
to say " once only." So again 'diraS,, in Heb. ix. 26,
is opposed to 7roXXaKte, as " a single time " to " many
times ;" and in Phil. iv. 16, 1 Thess. ii. 18, is coupled
with St'c, as " a single time," and " a second time "
(" two times "). We have, in Heb. vi. 4, " Those who
have a single time [not ' once for all '] been enlightened
it is impossible to renew again [a second time] ;"
in Heb. x. 2, "Because of the worshippers having
no longer any consciousness of sins, after having a
single time been cleansed."
If, then, 'aTToX always means " a single time," what,
I ask, is the sense of the expression, " though ye know
all things a single time " ? The Authorized Version
slips out of this mal a propos language by a double
error of translation, " though ye once knew this ; "
rendering cnraE, as though it were rrori, and assigning
a past time to tlSorag. The Revised Version resolutely
puts away these errors, and falls into — nonsense.
1 This is itpdirat, as in Eom. vi. 10; Heb. vii. 27; ix. 12; x. 10.

Once. 163
The fact is, the Greek will not admit of the com
bination of aira^ with EtSorac- It is perfectly appro
priate to say, "Having once, a single time, been
enlightened," "After having been once, a single
time, cleansed;" but it is quite otherwise to say,
"Though ye once, a single time, know all things."
Even the version, " once for all," does not elude the
difficulty. This either signifies " once and once only,"
in which case the difficulty remains as bad as ever ;
they may have known once and once only, they can
not know once and once only. Or it signifies " alto
gether," in which case the term has a meaning which
does not belong to it, either in Scripture, or anywhere
else that I am aware of. Certainly a7ra£a7ravra might
have meant " absolutely everything," as in Aristoph.
Plut. Ill, 206, but neither is this identical with aira|
77-avra, nor is it likely that the Apostle would have
employed such strong language, as to have imputed
absolutely all knowledge to his correspondents.
But this is not all. If we conjoin dira^ with
aiLaag, we have a determinate contrast to rb Stvrtpov
aTTtoXtatv.1 "Having a single time saved . . . the
second time He destroyed." And this contrast has
its precise analogy in Heb. ix. 27, 28 : " And in so far
as there is appointed unto men to die a single time,
and after this judgment ; so also Christ, having been
a single time offered up, in order to sustain the sins of
1 Notice the emphatic positions of the verbs, each at the end of a
clause.

i 64 Once.
many, shall the second time (e'k SEvrs'pov) without sin
appear to those who await Him, in order to salvation."
Once more, in the third verse of S. Jude's Epistle,
cnraE, has been used already. The Apostle exhorts
his correspondents " to contend for that faith which
was a single time delivered to the saints."1 It was
delivered once ; it was not delivered twice. Have we
not here a final argument to prove that, when, two
verses later, d-waS, occurs again, it does not bear a
different and totally anomalous meaning, but is to be
taken with auaag in the parallel sense, that "the
Lord, having a single time saved, when it came to
the second time destroyed " ?
The true translation of the passage, therefore, seems
to me to be this : " But I desire to remind you [and
only to remind you], knowing as ye do all,2 that the
Lord,3 having on one occasion delivered the people4
out of the land of Egypt, on the second occasion
destroyed those who believed not."
1 In regard to an expression which occurs a little later (ver. 4),
"denying our only Master and Lord Jesus Christ," there are some
who, apparently biased by similar expressions elsewhere, which they
hesitate so to combine, prefer to render the last words, " the only
Master and our Lord Jesus Christ." Even apart from the consideration
that God has been already mentioned, the analogous instance of
2 Pet. ii. 1, "denying the Master Who redeemed them" (ef. i. 11 ;
iii. 2, 18), ought absolutely to rule the decision.
2 Cf. 2 Pet. i. 12: "Wherefore I intend (or purpose) always to
remind you of these things, though ye know them."
* Kvpios, in accordance with N, not S Kvpios, because it stands for
Jehovah. ' Aa6s is not " a people," but, technically, " the people [of Israel]."

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The Faith of the Gospel. A Manual of Christian Doctrine.
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The Being and Nature of God— The Blessed Trinity— Creation through the
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Christ. Delivered at Evensong on each Day of the Holy Week
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The Lord's Supper.

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By W, C, E. Newbolt, M.A.,
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The Man of God.
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Manuals of Religious Instruction.
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I. The Catechism and Prayer Book.
II. The Old Testament.
III. The New Testament.
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By Edward Bouverie Pusey, D.D.,
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The Life of Justification.
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Justification the Want of Humanity— Christ our Justification— Union
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Voices of Comfort.
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This Volume of prose and poetry, original and selected, aims at revealing
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It is so divided as to afford readings for a month. The keynote of each day is
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The Comforter, Day 22. The Light of Hope, Day 25. The Coming of Christ,
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For Days and Years.
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