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pose the frequent, yet seemingly unaffected use of this phrase, in the epistle before us, as one internal mark of its genuineness.
There is another singularity in St. Paul's style, which, wherever it is found, may be deemed a badge of authenticity ; because, if it were noticed, it would not, I think, be imitated, inasmuch as it almost always produces embarrassment and interruption in the reasoning. This fingularity is a species of digression which may probably, I think, be denominated going off at a word. It is turning aside from the subject upon the occurrence of some particular word, forsaking the train of thought then in hand, and entering upon a parenthetic sentence in which that word is the prevailing term. I shall lay before the reader some examples of this, collected from the other epistles, and then propose two examples of it which are found in the epistle to the Ephesians. 2 Cor. ch. ii. ver. 14,' at the word favour : 56 Now “ thanks be unto God, which always causeth us to triumph in Christ, and maketh ma
“nifest the favour of his knowledge by us “ in every place (for we are unto God a “ sweet favour of Christ, in them that are “ saved, and in them that perish; to the
one we are the favour of death unto death, “ and to the other the favour of life unto “ life; and who is sufficient for these things?) “For we are not as many which
which corrupt the “ word of God, but as of sincerity, but as “ of God; in the sight of God speak we in “ Christ.” Again, 2 Cor. ch. iii. ver. 1, at the word epiftle. “ Need we, as some others, “ epiftles of commendation to you, or of
commendation from you ? (ye are our
epiftle, written in our hearts, known and “ read of all men; forasmuch as ye are ma“ nifestly declared to be the epistle of Christ, “ ministered by us, written not with ink, “ but with the spirit of the living God; not “ in tables of stone, but in the fleshy tables “ of the heart.” The position of the words in the original, shews more strongly than in the translation that it was the occurrence of the word επιςολη which
birth to the sentence that follows: 2 Cor. chap. iii. Ει μη χρηζομεν, ως τινες, συςατικων
επιςολων προς υμας, η εξ υμων συναικων ; η επιςολη ημων υμεις εςε, εγεγραμμενη εν ταις καρδιαις ημων, γινωσκομενη και αναγινωσκομενη υπο σανίων ανθρωπων, φανερεμενοι οτι εςε επισολη Χριςε διακονηθεισα υφ' ημων, εγγεγραμμενη και μελανι, αλλα σνευμαι Θεου ζωνος εκ εν σλαξι λιθίναις, αλλ' εν σλαξι καρδιας σαρ
Again, 2 Cor. ch. iii. ver. 12, &c. at the word vail : 66 Seeing then that we have such
hope, we use great plainness of speech : 66 and not as Moses, which put a vail over “ his face, that the children of Israel could “not stedfastly look to the end of that 66 which is abolished. But their minds were «« blinded; for until this day remaineth the “ fame vail untaken away in the reading of " the Old Testament, which vail is done «« away in Chrift; but even unto this day, 66 when Moses is read, the vail is
their “ heart: nevertheless, when it shall turn to 66 the Lord, the vail shall be taken away
(now the Lord is that spirit; and where « the fpirit of the Lord is, there is liberty).
« But we all, with open face, beholding as '" in a glass the glory of the Lord, are
“ changed into the fame image from glory “ to glory, even as by the spirit of the Lord.
Therefore, seeing we havethis ministry, as “ we have received mercy, we faint not.
Who sees not that this whole allegory of the vail arisés entirely out of the occurrence of the word, in telling us that “Moses
put vail over his face," and that it drew the apostle away from the proper subject of his discourse, the dignity of the office in which he was engaged : which subject he fetches up again almost in the words with which he had left it; “ therefore, seeing we have “ this ministry, as we have received mercy,
we faint not.” The sentence which he had before been going on with, and in which he had been interrupted by the vail, was,
seeing then that we have such hope, we “ use great plainness of speech.”
In the epistle to the Ephesians, the reader will remark two instances, in which the same habit of composition obtains; he will recognize the same pen. One he will find, chap. iv. yer. 8-11, at the word afcended : - Wherefore he faith, When he afcended up on high, he led captivity captive, and
".gifts unto men. (Now that he ascended, " what is it but that he also defcended first “ unto the lower parts of the earth ? He “ that descended is the same also that afcended
up far above all heavens, that he might “ fill all things.) And he gave some,
The other appears, chap. v. ver. 12-15, at the word light : “ For it is a shame even “ to speak of those things which are done “ of them in secret : but all things that are “ reproved, are made manifest by the light; po (for whatsoever doth make manifeft, is
light ; wherefore he faith, Awake, thou “ that sleepest, and arise from the dead, and “ Christ shall give thee light): see then " that
ye walk circumspectly."
Although it does not appear to have ever been disputed that the epistle before us was written by St. Paul, yet it is well known that a doubt has long been entertained concerning the persons to whom it was addressed. The question is founded partly in