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TacticaSacra.pdf

TACTICA SACRA

AN
ATTEMPT TO DEVELOPE, AND TO EXHIBIT TO THE EYEBY

TABULAR ARRANGEMENTS,

A GENERAL RULE OF COMPOSITIONPREVAILING IN THE

HOLY SCRIPTURES.

— — — — — — — —— — — — — — — — — — — —

IN TWO PARTS.

— ———————————————————
PART I. CONTAINS THE NECESSARY EXPLANATIONS AND AN APPENDIX.
PART II. CONTAINS FOUR OF THE EPISTLES ARRANGED AT LENGTH, IN GREEK AND ENGLISH, AS SPECIMENS.

BY THE

Rev. THOMAS BOYS, A.M.
OF TRINITY COLLEGE, CAMBRIDGE: CURATE OF WIDFORD, HERTS.

ry[z wql wq wql wq wcl wc wcl wc yk
mv ry[z mv

al mytvbw la-rbdy txab-yk
: hnrwvy

Panta dissa e`n katenanti tou e`noõÃ kai ouk epoihsen ouden ekleipon) `En tou e`noõ esterewse ta agaqa)

— — —— — — — — — —
LONDON:
PUBLISHED BY T. HAMILTON, 33, PATERNOSTER RAW.

SOLD ALSO BY HATCHARD ANS SON, PICCADILLY; DUNCAN, HOLBORN; DEIGHTON AND SONS, CAMBRIDGE; PARKER, OXFORD; BLACKWOOD, EDINBURGH; M. KEEN, DUBLIN; AND OGLE AND PAISLEY, GLASGOW

—— M.DCCC.XXIV

[last up to date: 27.05.2009]

CONTENTS.

PART I.

INTRODUCTION ………………………………………………………………………. 1 SECONDEPISTLETOTHETHESSALONIANS ……………………………………. 13 SECOND EPISTLE OF ST. PETER …………………………………………………… 23 FIRST EPISTLE TO THE THESSALONIANS………………………………………….. 39 EPISTLE TO PHILEMON ……………………………………………………………. 61 CONCLUSION …………………………………………………………………………. 69

APPENDIX, I. (LATENT CONNEXIONS.) …………………………………………. 75

APPENDIX, II. (COMMON REFERENCES.) …………………………………………. 79 APPENDIX, III. (PARENTHESIS.) …………………………………………………… 91

PA RT II.

SECOND EPISTLE TO THE THESSALONIANS. (GREEK.) ……….. i

Ditto …………………………………………… (ENGLISH.) ……….. ii

SECOND EPISTLE OF ST. PETER ……………… (GREEK.) ……….. iii

Ditto ……………………………………………. (ENGLISH.)………… iv

FIRST EPISTLE TO THE THESSALONIANS…….. (GREEK.) ………… v

Ditto …………………………………………… (ENGLISH.)………… vi

EPISTLE TO PHILEMON ……………………….. (GREEK.) ……….. vii

Ditto …………………………………………… (ENGLISH.) ………… viii

ADVERTISEMENT.

—————

THE existence and frequent occurrence of a mutual correspondence in the members of sentences have long been recognized, as far as the Old Testament is concerned, by biblical scholars; and have been set forth to many useful purposes of sacred criticism. Hence, it was not unreasonable to seek similar instances of parallelism in the New Testament: and various such instances have been produced, in a work often referred to in the ensuing pages, entitled “Sacred Literature.” In that work, the Right Reverend and Learned Author, having first fixed and extended the doctrine of parallelism with an especial reference to the Old Testament, proceeds to apply its principles to the New: but not without a previous argument which justifies this farther application by every consideration of probability and analogy. He observes that the parallelisms of the Old Testament are retained in the Septuagint Version; and that similar forms of composition are found in the Apocrypha, and in the writings of the Rabbins. Thus prepared, we are carried on, proceeding from analogy to proof, to quotations in the New Testament from poetical parts of the Old; in which quotations, the original parallelisms are carefully-preserved. We are next presented with complex quotations, and subsequently with quotations blended with original matter, all equally pervaded by parallelism. Finally, the work leads us on to original parallelisms of the New Testament: and thus it is satisfactorily proved, that the rule of composition, recognized as prevailing in the Old Testament, prevails also in the New. I believe I may be allowed to say, satisfactorily proved, because whatever differences of opinion may exist as to terms, and whatever questions may have been raised respecting particular instances adduced, few persons will be found to deny that the instances from the Old and the New Testament have a common structure and character, and therefore if the title of parallelism is admissible in one case, it is equally so in the other. Some of these topics will be enlarged upon in the following pages: but it was thought proper to premise thus much by way of advertisement, in order to call to the reader’s recollection how far the line of investigation has been already carried, and at what point it is now taken up.

PART I.[p. 1]

INTRODUCTION.PLANS without number of the various books both of the Old and New Testament are already before the public. Had they seemed to answer the purpose of developing any thing like regularity in the Sacred Writings, it is possible that the present work would never have appeared. But it is one thing to make a plan for parts of the Scriptures, and another to point out the plan which actually prevails in them. Plans and analyses may be regular in themselves, but little is gained by this. The Sacred Writings, I believe, with all the plans that have been published, are still regarded and read by many as irregular compositions; while those readers, even, who view them in a different light, would find it no easy task to point out wherein their regularity consists.There prevails in the Sacred Writings a mode of arrangement, which, in the present work, I shall endeavour to develope. I wish to call the attention of the biblical student to some other particulars connected with the style of the Scriptures. But my principal object, in the present work, is to show that there prevails in the Scriptures a mode of general arrangement; and that, as the essays of moralists, and the speeches of orators, are often composed according to a certain plan, a skeleton as it has been called, so the words of the Spirit are delivered with an order and method peculiar to themselves, and possessing peculiar advantages of emphasis and perspicuity. It is of no small importance, that this order and method should be developed; for it often happens, in reading the Holy Scriptures, that we are struck with particular verses and expressions, but are not able to take a general view of the design and import of the book, whether of the Old or New Testament, to which the verses and expressions belong, because we are not acquainted with its general arrangement and character as a whole.At a time, when, from the habit of reading the Bible with a very minute attention to the word and letter of the text, I was beginning to be satisfied that some mode of arrangement prevailed in the Sacred Writings, to which a strict regard to terms and phrases was the key, (though what mode I knew not,) a friend put into my hands that interesting and learned work, “Sacred Literature.” I was then but little acquainted with Bishop Lowth; and it is to “Sacred Literature” that I stand indebted for some of my first lights on the subject upon which I am now writing. Those principles which previous writers on parallelism have applied to short passages, are applied by me to long ones; and I arrange chapters and whole epistles as they arrange verses.As what I have to offer is, in some measure, an extension of the principles of parallelism already before the public, it may be necessary that I should say a few words concerning them. My observations will afford but a partial view, as far as regards the general subject of parallelism, but all that is necessary for our present purpose.[p. 2]

The following is Lowth’s account of parallelism: —

“Poetica sententiarum Compositio maximam partem constat in aequalitate, ac similitudine – quadam, sive parallelismo, membrorum cujusque periodi, ita ut in duobus plerumque membris res rebus, verbis verba, quasi demensa et paria, respondeant. QUAE res multos quidem gradus habet, multam varietatem; ut alias accuratior et apertior, alias solutior et obscurior sit.” Prael. xix.

The following are the words of Bishop Jebb, who refers to Bishop Lowth: —

“In one word, then, it is what Bishop Lowth entitles PARALLELISM; that is, a certain equality, resemblance, or relationship, between the members of each period; so that, in one or more lines or members of the same period, things shall answer to things, and words to words, as if fitted to each other by a kind of rule or measure.” Sacred Literature, page 5.

INTRODUCTION. 5

In offering some examples of this kind of parallelism, I must observe that those which are first given are nearly all taken from the learned writers already referred to, whose version of the text I generally follow in availing myself of their specimens.

The following are examples of parallel couplets: —

a. { Seek ye Jehovah, while he may be found;a. { Call upon him, while he is near.

a. { Pharaoh’s chariots and his host hath he cast into the sea;a. { His chosen captains also are drowned in the Red Sea.

a. { My soul doth magnify the Lord,
a. { And my spirit hath rejoiced in God my Saviour.

a. { The memory of the just is a blessing,a. { But the name of the wicked shall rot.

a. { Faithful are the wounds of a friend,
a. { But deceitful are the kisses of an enemy.

Isaiah Iv. 6.

Exodus xv. 4.

Luke i. 46, 47.

Proverbs x. 7.

Proverbs xxvii. 6.

The reader will observe, that, in each of these instances, a., the latter of the two lines, contains a reference of some sort to a., the former. In the three first instances, the two lines are homogeneous; that is, the idea contained in the former line is taken up and varied in the latter: and in the two remaining ones they are antithetic; that is, “they correspond with one another by an opposition of terms and sentiments.”

Sometimes the parallelism may be best exhibited as a quatrain: —

a. { I will make mine arrows drunk with blood; b. { And my sword shall devour flesh:

a. { With the blood of the slain and the captive;b { From the hairy head of the enemy.

That is,
a. { I will make my arrows drunk with blood;a. { With the blood of the slain and the captive: b. { And my sword shall devour flesh;
b. { From the hairy head of the enemy.

This translation is Parkhurst’s.

Deuteronomy xxxii. 42.

INTRODUCTION. 6

a. { If ye keep my commandments, b. { Ye shall abide in my love;

a. { Even as I have kept my Father’s commandments,b. { And abide in his love.

a. { I planted, Apollos watered, b. { But God made to grow.

a. { So that neither he who planteth is any thing, nor he who watereth,b. { But God, who maketh to grow.

John xv. 10.

1 Corinthians iii. 7, 8.

In each of these instances the correspondence is alternate: that is, the third line, a., corresponds to the first, a., and the fourth, b., to the second, b.

[p. 3]

If we choose to be more minute in the last instance, we may divide the first and third lines each into two, and we shall then have six instead of four members.

a. { I planted,
b. { Apollos watered,

c. { But God made to grow.
a. { So that neither he who planteth is any thing,

b. { Nor he who watereth,
c. { But God, who maketh to grow.

Here we have a, answering to a., b. to b., c. to c.: and the parallelism may be called continuous.This minuteness of subdivision may be thought unnecessary when the parallelism consists only of a verse or two; but, when it embraces the bulk of an Epistle, it will be found very useful.

————————
An account is given in “Sacred Literature,” of another kind of parallelism, differing somewhat

from the last.
“There are stanzas so constructed, that, whatever be the number of lines, the first line shall be

parallel with the last; the second with the penultimate; and so throughout, in an order that looks inward, or, to borrow a military phrase, from flanks to centre. This may be called the introvertedparallelism: —

My son, if thine heart be wise; My heart also shall rejoice; Yea, my reins shall rejoice;

When thy lips speak right things.

Unto thee do I lift up mine eyes, O thou that dwellest in the heavens; Behold, as the eyes of servants to the hands of their masters;
And as the eyes of a maiden to the hand of her mistress:

Even so look our eyes to Jehovah our God, until he have mercy upon us.

Proverbs xxiii. 15, 16.

Psalm cxxiii. 1, 2.

INTRODUCTION. 7

From the hand of hell I will redeem them; From death I will reclaim them: Death! I will be thy pestilence;

Hell! I will be thy burning plague. Sacred Literature, page 53, 54. Again,

Hosea xiii. 14. See BISHOP HORSLEY.”

a. { Make the heart of this people fat, b. { And make their ears heavy,

c. { And shut their eyes;

c. { Lest they see with their eyes,b. {And hear with their ears,

a. { And understand with their heart.

“The idols of the heathen are silver and gold: The work of men’s hands;

They have mouths, but they speak not; They have eyes, but they see not; They have ears, but they hear not;

Neither is there any breath in their mouths; They who make them are like unto them:

So are all they who put their trust in them.

In the first line, we have the idolatrous heathen; In the eighth, those who put their trust in idols: In the second line, the fabrication;
In the seventh, the fabricators:

In the third line, mouths without articulation;
In the sixth, mouths without breath:
In the fourth line, eyes without vision;
And, in the fifth line, ears without the sense of hearing.”

Sacred Literature, page 57.

It is to these introverted parallelisms that I am particularly desirous to call the reader’s attention. I shall therefore offer a few more specimens selected from those which I have noticed myself. They will serve to show that the introverted form of composition was familiar to the writers of the New Testament. For the general accommodation of readers, I give most of the examples in English. It often happens, however, that the correspondence is much stronger in the original than it can be made to appear in any translation.

Isaiah vi. 10.

Here, in a. and a., the extreme members, we have the heart; in b. and b., the ears; and in c. and c., the eyes.

The parallelisms here marked out, will, it is presumed, be found accurate: —

Psalm cxxxv. 15 — 18.

a. { Follow not that which is evil,
b. { But that which is good.
b. { He that doeth good is of God:

a. { He that doeth evil hath not seen God.

Here we have evil in the extreme, and good in the central members.

a. { Holding faith,
b. { And a good conscience;
b. { Which, (a good conscience,) some having put away,

a. { Concerning faith have made shipwreck.

a. { They saw that the gospel of the uncircumcision was committed unto me,a. { The same was mighty in me toward the Gentiles.

a. { By an equality,
b. { That now, at this time, your abundance may be a supply for their want,b. { That their abundance also may be a supply for your want;

a. { That there may be equality.

a. { Blessed be God,
b. { Even the Father of our Lord Jesus Christ;b. { The Father of mercies,

a. { And the God of all comfort.

a. { Christ the power of God,
b. { And the wisdom of God.
b. { Because the foolishness of God is wiser than men;

a. { And the weakness of God is stronger than men.

[p. 4]

3 John, 11.

INTRODUCTION. 8

Faith in the extremes, or good conscience in the centre.

1 Timothy i. 19.

b. { As the gospel of the circumcision was unto Peter:
b. { For he that wrought effectually in Peter to the apostleship of the circumcision,

Galatians ii. 7. In a. and a., St. Paul’s commission to the Gentiles; in b. and b., St. Peter’s commission to the Jews.

2 Corinthians viii. 14.

a. { We are weak,
b. { But ye are strong.b. { Ye are honourable,

a. { But we are despised.

2 Corinthians i. 3.

1 Corinthians iv. 10.

1 Corinthians i. 24, 25.

a. { If God spared not the natural branches, b. { Take heed lest he also spare not thee.

c. { Behold therefore the goodness, d. { And severity of God.
d. { On them which fell, severity;

c. { But toward thee, goodness, if thou continue in his goodness:b. { Otherwise, thou also shalt be cut off.

a. { And they also, if they abide not in unbelief, shall be graffed in: { for God is able to graff them in again.

a. { We know that we have passed from death unto life, b. { Because we love the brethren.
b. { He that loveth not his brother

a. { Abideth in death.

Romans xi. 21 — 23.*

1 John, iii. 14.

[p. 5]

And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down, and cast into the fire.

b. | I indeed baptize you with water unto repentance; c. | But he that cometh after me is mightier than I,c. | Whose shoes I am not worthy to bear.

b. | He shall baptize you with the Holy Ghost, and with fire.
Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the

INTRODUCTION. 9

a. { Little children, it is the last time.
b. { And as ye have heard that antichrist shall come,b. { Even now are there many antichrists;

a. { Whereby we know that it is the last time.

1 John, ii. 18.

garner; but he will burn up the chaff with unquenchable fire.

Matthew iii. 10 — 12.*Here, in a., the Lord is referred to under the similitude of a hewer of trees; and in a., under that of a winnower of corn. In a., we have the axe, the instrument of the hewer; in a., the fan, the instrument of the winnower. In a., we have the distinction between the good and the bad trees; in a., the distinction between, the wheat and the chaff. In a., the unproductive trees are consigned to the fire; and in a., the chaff. In a., we have the immediate danger of the trees, “the axe is laid to their root;” in a., that of the

chaff, “his fan is in his hand.”
In c. and c., we have our Lord’s superiority to John: in b. and b., the superiority of our Lord’s

baptism to John’s.

a. { Can the children of the bridechamber mourn,
b. { As long as the bridegroom is with them?
b. { But the days will come, when the bridegroom shall be taken from them,

a. { And then shall they fast.

* See “Sacred Literature,” page 342, where the four central members are arranged as above.* The four central members are arranged as above in “Sacred Literature,” page 168.

Matthew ix. 15.

a. { The blind
b. { And dumbb. { Both spake

a. { And saw.
The blind saw, the dumb spake.

a. | And when he was come into his own country, b. | He taught them in their synagogue.

Matthew xii. 22.

INTRODUCTION. 10

Insomuch, that they were astonished, and said,
Whence hath this man this wisdom and these mighty works?

c. { Is not this the carpenter’s son?
d. { Is not his mother called Mary?

c. { And his brethren, James, and Joses, and Simon, and Judas?d. { And his sisters, are they not all with us?

Whence then hath this man all these things? And they were offended in him.

a. | But Jesus said unto them, A prophet is not without honour, save in his own country, |and in his own house.
b. | And he did not many mighty works there, because of their unbelief.

Matthew xiii. 54 — 58. Here, in D., we have the father and mother of Christ; in D., his brethren and sisters: that is, his father and brethren in c. and c.; his mother and sisters in d. and d. — In C. and C., we have the corresponding inquiries, “Whence hath this man,” &c. “Whence then hath this man,” &c.: in B., the

people “astonished” at Jesus; in B., “offended in him.”
In A. and A., the extreme members, the correspondence is two-fold, as it is in the central ones: a.

answering to a., and b. to b. — With regard to a. and a., a. relates to our Saviour’s coming “Into his own country;” a. to the treatment he there met with. — With regard to b. and b., these refer to two things which generally went together in our Lord’s ministrations; namely, teaching and the working of[p. 6] miracles. In the present instance, “He taught them in their synagogue,” (b.;) but “He did not many mighty works there, because of their unbelief”(b.)

a. { And five of them were wise,
b. { And five were foolish,
b. { They that were foolish took their lamps, and took no oil with them.

a. { But the wise took oil in their vessels with their lamps.

a. { Take therefore the talent from him,
b. { And give it unto him which hath ten talents.
b.{ For unto every one that hath shall be given, and he shall have abundance;

a. { But from him that hath not shall be taken away even that which he hath.

The wise virgins in a and a.: the foolish virgins in b. and b.

Matthew xxv. 2 — 4.

Matthew xxv. 28, 29.

INTRODUCTION. 11

a. { And when he was come out of the ship,
{ immediately there met him out of the tombs a man with an unclean spirit;

b. { Who had his dwelling among the tombs,
c. { And no man could bind him, no not with chains.

d. { Because that he had been often bound with fetters, e. { And chains:
e. { And the chains had been plucked asunder by him,

d. { And the fetters broken in pieces.c. { Neither could any man tame him.

b. { And always, night and day, he was in the mountains, and in the tombs, crying, {and cutting himself with stones.

Here we have, in e. and e., the chains of the person possessed; in d. and d., his fetters; in c. and c., the difficulty of binding or taming him; in b. and b., his places of resort and usual habits; in a. and a., his meeting with Jesus.

a. { But when he saw Jesus afar off, he ran and worshipped him, &c.

a. { We know that thou art true,
b. { And carest for no man.
b. { For thou regardest not the person of men,

a. { But teachest the way of God in truth.

a. { We know that thou art true,
a. { And teachest the way of God in truth:

b. { Neither carest thou for any man,
b. { For thou regardest not the person of men.

a. { A certain priest, named Zacharias,
b. { Of the course of Abia:
b. { And his wife was of the daughters of Aaron,

a. { And her name was Elisabeth.
In a. and a., the names of the two persons spoken of; in b. and b., their extraction.

Matthew xxii. 16.

Luke i. 5.

Mark xii. 14. In a. and a., truth; in b. and b, independence. — In St. Matthew the clauses are placed in what, according to our notions of arrangement, we should call their natural order. But God’s ways are not

always our ways.

a. { How canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, b. { When thou thyself beholdest not the beam that is in thine own eye?
b. { Thou hypocrite, cast out first the beam out of thine own eye;

a. { And then shalt thou see clearly to pull out the mote that is in thy brother’s eye.

Mark v. 2 — 6.

Luke vi. 42.

INTRODUCTION. 12

[p. 7]

a. { We have piped unto you, and ye have not danced;
b. { We have mourned to you, and ye have not wept.
b. { For John the Baptist came neither eating bread, nor drinking wine, and ye say, He hath a devil.

a. { The Son of man is come eating and drinking; and ye say, Behold a gluttonous man { and a wine-bibber, a friend of publicans and sinners.

a. { Ei kai ou dwsei autw,|b. { Anastaj

c. { Dia to einai autou filon

c. { Dia ge thn anaideian autoub. { Egerqeij;

a.{ Dwsei autw| oswn crhzei)
Here observe that b. means more than b. — Anastaj merely implies getting up. Egerqeij implies

Luke vii. 32 — 34. In b. and b. we have the more severe and mournful dispensation; in a. and a., the more festive and joyous. Those who rejected John the Baptist were like the children who would not weep to their companion’s mourning: those who rejected Christ, like the children who would not dance to their

companion’s music. See Sacred Literature, page 242.

being roused, or rousing himself up.

a. { Thou, in thy lifetime, receivedst thy good things, b. { And likewise Lazarus evil things;
b. { But now he is comforted,

a. { And thou art tormented.

a. { I sent you to reap that,
b. { Whereon ye have not laboured.b. { Other men have laboured,

a. { And ye are entered into their labours.

a. { Jesus saith unto him, Rise, take up thy bed, and walk. b. { And immediately the man was made whole,

c. { And took up his bed, and walked.
d. { And on the same day was the sabbath.
d. { The Jews therefore said unto him that was cured, It is the sabbath day.

c. { It is not lawful for thee to carry thy bed.b. { He answered them, He that made me whole,

a. { The same said unto me, Take up thy bed, and walk.

John iv. 38.

Luke xi. 8

The rich man in a and a.; Lazarus in b. and b.

Luke xvi. 25.

John v. 8 — 11.

In d. and d., the sabbath; in c. and c., the bed carried; in b. and b., the man made whole; in a. and a,, the words of our Lord.

INTRODUCTION. 13

a. { They crucified him,
b. { And two other with him:b. { On either side one,

a. { And Jesus in the midst.

a. { And he gave him none inheritance in it, no, not so much as to set his foot on: b. { Yet he promised that he would give it to him for a possession,
b. { And to his seed after him,

a. { When as yet he had no child.
In a. and a., a double obstacle; in b. and b., a double promise.

John xix. 18.

Acts vii. 5.

a. { God hath ……. raised unto Israel,

b. { A Saviour, Jesus.

b. { When John had first preached before his coming the baptism of repentance,a. { To all the people of Israel.

Acts xiii. 23,24.

[p. 8]

Here, in a. and a., we have the people of Israel: in b., Jesus, the Saviour; in b., John the Baptist. Our Saviour was raised up unto Israel, and John preached to Israel. Yet, in the case of our Saviour and Israel, Israel comes first; in the case of John the Baptist and Israel, last.

Israel holds the first and last, or most conspicuous places; the subject throughout being God’s dealings with Israel.

—————

These examples I have given from the New Testament, in order to show that the introverted form of composition was familiar to those who wrote that part of the Sacred Volume. We find it used by them, not only in doctrine and discussion, but in narration and dialogue: not only where we might expect to meet with something like stanzas, in imitation of the prophets of the Old Testament; but where poetry, according to our ideas of it, is out of the question.

Indeed parallelism appears in parts of the Old Testament that are strictly historical, as well as in those that are regarded as poetical. So that I entertain doubts whether parallelism can be properly called the essential feature of the Hebrew poetry, seeing that it is to be found in those parts of the Bible which all agree to regard as prose. If every part of the Bible in which parallelism prevails must be called poetry, then the Books of Moses, perhaps, must be regarded as historical poems. — In the following instance, we have first the man, the woman, and the serpent; then the serpent, the woman, and the man.

INTRODUCTION. 14

And the Lord God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked. And I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said,

The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the Lord God said unto the woman, What is this that thou hast done? And the woman said,

The serpent beguiled me, and I did eat.

And the Lord God said unto the serpent, because thou hast done this, &c.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception, &c.

And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, &c.
Genesis iii. 9 — 19

Let us proceed to the beginning of the next chapter.
a. { And she conceived, and bare Cain, and said, I have gotten a man from the Lord.

b. { And she again bare his brother Abel,

b. { And Abel was a keeper of sheep,a. { And Cain was a tiller of the ground.

c. { And in process of time it came to pass, that Cain brought of the fruit of the ground an offering { unto the Lord.

d. { And Abel, he also brought of the firstlings of his flock, and of the fat thereof.

d. { And the Lord had respect unto Abel, and to his offering:c. { And unto Cain, and to his offering, he had not respect.

e. { And the Lord had respect
f. { Unto Abel, and to his offering.

f. { And unto Cain, and to his offering,e. { He had not respect.

———————

Genesis iv. 1 — 5. In each of the above instances, we have Cain in the extreme, and Abel in the central members.

The two last lines form an introverted parallelism by themselves. This is by no means an unusual case.

d. c.

And now, as to what distinguishes the present publication from others, it is this: that I propose, in the body of the work, to reduce whole Epistles to the form of single parallelisms. I am not going to

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h[_’v’ al{

} e.} e.

INTRODUCTION. 15

show, though this I would undertake to do, that many long passages consist of a succession of parallelisms: — something to that effect has been already advanced by others: — but to bring out the Epistle in the simple form of one introverted parallelism. There may be various subordinate correspondences in the [p. 9] parts of the Epistle; and these such as can only be exhibited by making subdivisions. But this does not affect the character of the whole. The Second Epistle to the Thessalonians, the First Epistle of St. Peter, the First Epistle to the Thessalonians, and the Epistle to Philemon, (I take them in the order in which I have placed them for the reader’s convenience,) are arranged by me as introverted parallelisms of four, six, four, and eighteen members, respectively. — Some preliminary explanations remain to be given, and we will then proceed to the proof.

First, let me state what I mean by an integral part.

When passages of only two or three verses are arranged as parallelisms, their members consist of not more than a few lines at the utmost; and the reader can easily ascertain, by casting his eye over them, whether the account given of them is a correct one. But when the parallelism is a whole Epistle, as in the case of the Epistles mentioned above, and most, if not all, of the others, a single member of the parallelism is sometimes several verses, or a chapter: and in such cases a question may arise, whether I have not, in some instances, drawn an arbitrary line; saying, So much shall be the member, and no more: whether the division into members has not been made fancifully, and without any sufficient reason in the character of the passage itself. Hence it is of the first necessity to show that each portion which I exhibit as a member of the parallelism coheres and is compact in itself: that there is a real division where I have made the division; in one word, that I have hit the joint: that the whole of the member, as I make it, ought, from its own nature, to go together, and no part with the member that precedes or follows it. Passages which so go together, and cohere, as members of the general parallelism, I call integral parts. Considered relatively, they are parts: but considered absolutely, they are wholes or integers.

The mention of integral parts leads me to speak of one particular sort of them, which I call

epistolary portions.

At the beginning and end of most of the Epistles, we find portions, generally short ones, which I think may peculiarly be called epistolary, to distinguish them from what lies between. In that at the beginning we generally have the superscription: “Paul, &c. to the church of the Thessalonians;” — “Paul, &c. to all the saints in Christ Jesus which are at Philippi:” and in that at the end, the subscriptions or closing salutations: “The salutation of me, Paul, with mine own hand;” — “The brethren that are with me greet you.” We generally find a benediction in that at the beginning, and a corresponding benediction in that at the end. Thus, in one instance, (1 Thessalonians,) we have at the beginning, “Grace unto you , and peace from God our Father, and from the Lord Jesus Christ:” and at the end, “The grace of our Lord Jesus Christ be with you.” In short, to these epistolary portions, as I call them, one of which lies at the commencement, and the other at the conclusion, (and in general there is no great difficulty in defining their extent,) we find all those topics consigned which are more peculiarly of an epistolary character; such as the superscription, the subscription, salutations, and good wishes: while in the bulk of the Epistle which lies between, the Sacred Writer branches out into the various topics on which it is his object to enter: whether commendation, reproof, doctrine, warning, exhortation, or any other, as the case may be.

These two epistolary portions, then, I regard as integral parts. — And I also regard them as the first and last, or extreme members of the Epistle, arranged as an introverted parallelism.

For this, it may be said, a reason should be given. That is, the mere circumstance of the one portion standing at the beginning, and the other at the end of the Epistle, proves little by itself. — It is the obvious arrangement in writing a letter. — We expect to find the superscription at the beginning, and the subscription at the end. And little can be inferred from this solitary fact; certainly not any designed parallelism between passages lying so far apart. — To this I answer, that the fact on examination will be found not to be solitary. For, when we come to a close examination and comparison of these two

INTRODUCTION. 16

extreme portions in particular Epistles, we commonly find that in many respects they resemble one another; that they have many points of mutual correspondence: insomuch that we are led to think, that, in writing the epistolary portion at the end, the Apostle must have had that at the beginning particularly in his mind. Add to this, that, when we have divided off these two epistolary portions, and set them out of the account as extreme members corresponding to one another, we find, on examination, that the bulk of the Epistle, which lies between them, also admits of arrangement; that it falls into integral parts, little connected with the extremes, but closely corresponding to one another, so as to lie in regular order between these two epistolary portions; like the sheets of a book between cover and cover; or, like papers, as they are sometimes tied up between boards, in an office, to be put away; or rather,

As lie inshrined pearls in their natural nest, The vehicle itself being precious:

[p. 10]

and so that the whole Epistle forms, as it were, a fasciculus; and however irregular it may appear, proves to be a regular composition, complete in all its parts and proportions, Totus teres atque rotundus, without excrescences or defects, lucid in its arrangement, clear in its purport, symmetrical in its form, and precise in its leading topics. On these grounds I believe the reader will agree with me, before we part, in regarding the epistolary portions as extreme members of an introverted parallelism formed by the whole Epistle.

I must now say a word upon leading topics, one of the most important subjects connected with our present inquiry.

In offering an analysis of an Epistle, I call it a parallelism of so many members: say, an introverted parallelism of eight members, A., B., C., D., D., C., B., A . — In order to prove, then, that this representation is correct, I arrange the Epistle in the following form:

A. { ……………
B. { ……………

C. { ……………
D. { ……………

D. { ……………C. { ……………

B. { ……………A. { ……………

and am to show, that A., the last member, corresponds to A., the first; B., the last but one, to B., the second; and so on, “from flanks to centre.” — A. and A. are the epistolary portions. These being disposed of, it remains for me to show the correspondence of B. and B., C. and C., D. and D.: (not that I always follow this order, but rather that which seems best in each particular case.)

Now should it appear, on examination, that the whole of B. is exhortation, and the whole of B.corresponding exhortation; and that there is not a word of exhortation in the intervening members, C., D., D., C., but doctrine in C. and C., and thanksgiving in D. and D.; then, I apprehend, I shall be allowed to regard B. and B., as corresponding members without farther difficulty, and to proceed to those which lie between.

But perhaps it will appear that there are other topics, besides exhortation, both in B. and B. Then the case will not be so clear. There may be exhortation in B., and in B. also. But I am not at liberty, merely on such grounds, arbitrarily to take a passage of several verses, or a chapter, (B.,) and another passage of about the same length, (B.🙂 and to say that because the same topic merely appears in each

INTRODUCTION. 17

of them, therefore they are parallel; and that they, neither more nor less, are to be written opposite to one another as corresponding members of a parallelism formed by the whole Epistle. I am to show that exhortation is not only a topic, but the topic, the leading topic, of B. and B.: that, though other topics appear in both, yet they are introduced by that of exhortation in each. In B., for instance, the Apostle having, in his exhortation, recommended the practice of certain Christian virtues, may signify that some of those whom he addresses had been guilty of the opposite vices. The part of B., where this is signified, cannot strictly be called exhortation, but it is connected with exhortation; exhortation leads to it; and before we get to the end of B. we probably find the Apostle exhorting again. And thus exhortation, though not the only topic, may be truly considered the leading topic of B. In B., again, in the same way, the Apostle begins by exhorting those to whom he is writing: but presently after digresses, if it can be called a digression, to express a fear that, at some future time, they may depart from his exhortations. This expression of apprehension may not be exhortation, strictly speaking: but it is clear that here, also, exhortation is the leading topic, as well as in B. And on these grounds I still consider B. and B. as corresponding members; exactly as in the case first supposed, in which exhortation is the only topic in each. — There may be digressions in one, or both. But even these digressions will be found to depend on the leading topic; to be introduced by it; and often, before we come to the end of the member, to bring us back to it. — The particular cases of B. and B., here stated, are imaginary. But many similar ones will be produced in the course of the present work.

Thus, one great use of the doctrine of parallelism is, that it occasions us to ascertain, and that with precision, what are the leading topics of a passage: what are the points which the Sacred Writer intends to urge; and what those which he only introduces in connexion with them. Generally speaking, where the passage arranged as a parallelism does not exceed four or five chapters, either each corresponding pair of members has one and the same [p. 11] leading topic: or, if this is not the case, one of them admits of being subdivided into two or three smaller members, each with a leading topic of its own; and the other, on being examined, is found to contain precisely the same topics, and to admit of precisely the same subdivision. But when we come to larger Epistles, we must not always expect to find the resemblance of corresponding members so exact.

The members of parallelisms are also found to correspond in another respect. We not only find the same leading topic in each, but we also find, on a more particular examination, that the latter member of the pair has evidently been written with a very close and even literal reference to the former. The ideas are reverted to: and that often, with a little variation, in the same terms in which they originally appear; or in very similar ones. This is not only the case with respect to the leading topic. While other topics, less prominent in the former member, are often found to hold a subordinate situation also in the latter, here likewise the same or similar terms are employed in both instances. This circumstance is discoverable in its full extent, only by close examination and comparison of the two members.

In shorter parallelisms, the words or phrases answering to one another, have generally been calledparallel terms, Thus, in the example already given,

My soul doth magnify the Lord,
And my spirit hath rejoiced in God my Saviour;

“My soul” and “My spirit” are parallel terms: so are “Doth magnify” and “Hath rejoiced;” as also “The Lord” and “God my Saviour.” Sometimes the correspondence appears in the form of a strongly marked antithesis; as in the following example : —

A wise son rejoiceth his father,
But a foolish son is the grief of his mother.

Proverbs x. 1.

INTRODUCTION. 18

Here “Every word hath its opposite: for the terms father and mother are as the logicians say, relatively opposite.” (Bishop Lowth on Isaiah, page xxiv.)

The appellation “parallel terms,” I have not adopted: because, though it may apply very well in the case of shorter parallelisms, it seems to intimate a closer resemblance than we sometimes find in corresponding expressions used in corresponding members of such parallelisms as we are now considering. As a general appellation, corresponding terms is that which I prefer. It serves to include every case of mutual reference, whether that of affinity or that of contrast. If we have one picture of hay-making, and another of fruit-gathering, both these subjects relating to summer employments, the correspondence, in this instance, is that of affinity or congruity. But if we have one picture representing summer, and another representing winter, still we have a sort of mutual reference in the two: we call them companions; and hang them up in corresponding parts of the room. Here there is still a correspondence: though, so to speak, it be that of contrast. Therefore I use the appellation,corresponding terms, in a very general and comprehensive sense.

In fact, correspondence might be substituted for parallelism in many parts of the present work. While, however, a science is in its infancy, we shall in vain attempt to fix its terms. Parallelism is the term which I find in use; and, though I fear it is calculated to excite prejudices in the minds of some readers, I have not thought it advisable entirely to discard it.

When a case occurs in which the correspondence is very close, the same words, or nearly the same, being repeated, I call it a verbal correspondence. Thus every verbal correspondence is a case of corresponding terms, but every case of corresponding terms does not amount to a verbal correspondence. Many instances of both will be given.

In referring to part of a verse of Scripture, if the portion referred to is to be met with at the beginning of the verse, I generally give the number of the verse with a line after it, thus; 5 —: if at the end, with a line before it, thus; — 5: if in the middle, with a line on each side of it, thus; — 5 —. Sometimes however this is unnecessary.

The learned men to whom we are indebted for our authorized version, were not aware, we must suppose, of the prevalence of parallelism in the Scriptures. Accordingly, where corresponding terms occur, they have not always given such a turn to their translation as to preserve the correspondence unimpaired: and where there are verbal correspondences, the same words after a longer or shorter interval being repeated in the same sense, they have sometimes translated them differently. In some of these cases I have ventured, and I may say, ventured with great hesitation, to make a slight alteration. I will not join in the cry of those who would represent our authorized version as too good to need revision. But let the reader be assured, that, in the few cases wherein I have ventured on a slight alteration for present purposes, there lurks no such design [p. 12] as that of mending our excellent translation. The alterations which I have found it necessary to make might certainly have been avoided, by giving merely the Greek text without any translation. But the number of persons who can read even the easy Greek of the New Testament with fluency, (to the shame of our age be it spoken,) is so very small, that in this case the subject under consideration would not in effect have been brought before the public. I have therefore given the English version; venturing with caution upon a few necessary alterations: and this, not with the idea of mending, but to answer a temporary purpose. In fact, strictly speaking, even as it is there is no innovation in most of the passages altered. For, where the same terms are twice used in the same sense, I have only adopted, in both instances, that rendering which our translators have already adopted in one. — Add to this, that where the correspondence has not been so strongly marked by our translators as it might have been, from their being unconscious of the parallelism, such is their general fidelity that often even there it is not lost. In such cases I have made either a very slight alteration, or none at all. — Finally, there are some correspondences, which it is next to impossible to preserve unimpaired in a translation. The best course therefore for the biblical student, who wishes to have the benefit of all that substantial help and edification which parallelism is capable of affording in the reading of the Sacred Volume, is, provided

INTRODUCTION. 19

he is unacquainted with the original languages of Scripture, to begin to learn them without farther delay: aiming at such a knowledge of them as shall enable him to read them with fluency.

I have been led to these remarks by the mention of corresponding terms. It is, I apprehend, on this subject that there is the greatest room for difference of opinion between the reader and myself. Sometimes the correspondences pointed out by me may be only imaginary. Sometimes perhaps the reader may be led to think them so, from not being disposed to examine and compare the terms set before him with sufficient patience and attention. The correspondence lies sometimes in affinity, sometimes in antithesis, sometimes in words, sometimes in ideas, sometimes in construction.— Occasionally, also, we meet with the same expressions in two passages that are not parallel. Such resemblances of course go for nothing. — And I would add, as a remark generally applicable, that corresponding terms are rather to be adduced in confirmation, than as sufficient of themselves to prove the correspondence of the passages in which they occur: especially if those passages are of any considerable length. The proof lies in the general character of the two passages. — Some explanation of the accompanying arrangements in Part the Second, I have thought it necessary to give; and these explanations follow. But when an Epistle is once rightly divided and laid out, the propriety of the arrangement may sometimes be discerned immediately by casting the eye over it.

The Greek text which I have followed in the present publication is that of Griesbach’s second edition. It was necessary to give the preference somewhere, and on the whole I have preferred this. Not that I entirely approve of those slashing alterations which Griesbach has been bold enough to make in some parts of the Sacred Volume; and which have caused the whole of his work to be re- garded with a degree of suspicion. But where the question is only about one or two words, I find in general, as far as I have examined, that the more minute parallelisms of verses and clauses very remarkably support his decisions. Here, however, I am not speaking with any particular reference to Acts xx. 28, or 1 Timothy iii. 16. Nor do I, by any means, intend to intimate that the occasional alteration of a word or two in the sacred text is a matter of little import. And, though; I have adopted Griesbach’s text in the present instance, I do not consider myself pledged to retain it hereafter. In fact it would not much affect the general question, if Mill, Wetstein, or any other eminent commentator, were to be preferred.

Justice however requires me to mention in conclusion, that Griesbach is in general very judicious in his manner of dividing the text of the New Testament. The paragraphs, as they stand in his second edition, are frequently of essential service in the investigation of the larger parallelisms.

[p. 13]

THE

SECOND EPISTLE OF PAUL THE APOSTLE

TO THE

THESSALONIANS.

The correspondence of the various parts of this Epistle is not so particular as that of some others to be afterwards considered. I have chosen, however, to begin with it, because, though in others the arrangement may be more strongly marked, in this it is more simple than in the generality, yet at the same time sufficiently striking to admit of being exhibited in a satisfactory manner.

The Second Epistle to the Thessalonians will be found in Part the Second, at pages i. ii, arranged both in Greek and English, as an introverted parallelism of four members, A., B., B., A. The meaning of this arrangement is, that A., at the end of the Epistle, corresponds to A. at the beginning, and also B.to B.

A. and A. are what I call the epistolary portions, or members.—B. consists of three portions, a., b., c.; and B. of three portions, a., b., c., respectively corresponding to them: that is, a. to a., b. to b., and c. to c.: so that B. as a whole corresponds to B, as a whole, as well as A. to A.

First, for A. and A. In A. we have the superscription of the Epistle, Pau/loj kai. Silouano.j kai. Timo,qeoj th/| evkklhsi,a| Qessalonike,wn( k) t) l) “Paul and Silvanus and Timotheus unto the church of the Thessalonians,” &c. (verse 1:) in A. the subscription ~O avspasmo.j th/| evmh/| ceiri. Pau,lou( “The salutation of Paul with mine own hand,” (verse 17.)

The Apostle begins the Epistle with a benediction in A.;

Ca,rij u`mi/n kai. eivrh,nh avpo. qeou/ Patro.j h`mw/n( kai. kuri,ou VIhsou/ Cristou/Å

Grace unto you and peace from God our Father, and the Lord Jesus Christ, (i. 2:) and ends it with benedictions in A.;

Auvto.j de. o` ku,rioj th/j eivrh,nhj dw,|h u`mi/n th.n eivrh,nhn k) t) l)

Now the Lord of peace himself give you peace, &c. (iii. 16.;) and

~H ca,rij tou/ Kuri,ou h`mw/n VIhsou/ Cristou/ meta. pa,ntwn u`mw/nÅ

The grace of our Lord Jesus Christ be with you all. (iii. 18.)

Here the point to be observed is, that the two benedictions in A. correspond to that in A. in a particular manner. That in A. is two fold, Ca,rij u`mi/n kai. eivrh,nh “Grace unto you, and peace.” Of these two topics, grace and peace, which we meet with in A., the latter, peace, is first taken up in A., and afterwards the former, grace. First, [p. 14] peace. “Now the Lord of peace himself give youpeace,” &c. Then, grace. “The grace of our Lord Jesus Christ,” &c.

Let us notice, moreover, from whom it is signified, both in A. and A,, that the grace and peace are to come. In A. it is grace and peace “From God our Father and the Lord Jesus Christ.” In A. it is peace from the “Lord of peace,” and the grace “Of our Lord Jesus Christ.” Thus the Apostle not only desires for the Thessalonians in A. and A., the same spiritual blessings, grace and peace; but those spiritual blessings from the same divine Source.

2 THESSALONIANS. 21These various correspondences may be exhibited together in the following manner: —

A. A.

Pau/loj kai. Silouano.j kai. Timo,qeoj th/| evkklhsi,a| Qessalonike,wn ))) ca,rij u`mi/n kai. eivrh,nh

i, 1, 2−.
Ca,rij u`mi/n kai. eivrh,nh avpo. qeou/ patro.j h`mw/n

kai. kuri,ou VIhsou/ Cristou/Å 2−.

Avpo. qeou/ patro.j h`mw/n kai. kuri,ou VIhsou/ Cristou/Å 2−.

(The Source of grace and peace.)

O` ku,rioj th/j eivrh,nhj dw,|h u`mi/n … 16 −.Tou/ kuri,ou h`mw/n VIhsou/ Cristou/ 18.

~O avspasmo.j th/| evmh/| ceiri. Pau,lou( iii, 17 −.————

~H ca,rij tou/ kuri,ou h`mw/n VIhsou/ Cristou/ meta. pa,ntwn u`mw/nÅ 18.

————

========
Paul, and Silvanus, and Timotheus, unto the ThesalutationofPaulwithmineownhand.

church of the Thessalonians … grace unto you, and iii, 17 −.peace, i, 1, 2 −.

————Grace unto you, and peace from God our Father,

and the Lord Jesus Christ. 2.

God our Father and the Lord Jesus Christ. 2.(The Source of grace and peace.)

————

Auvto.j de. o` ku,rioj th/j eivrh,nhj dw,|h u`mi/n th.n eivrh,nhn 16.

Now the Lord of peace himself give you peace. 16 −.

The grace of our Lord Jesus Christ be with you all. 18.

The Lord of peace give you peace. 16 −.The grace of our Lord Jesus Christ. 18.

========

Such are some of the points of correspondence between A. and A., the two extreme members.—We now proceed to B. and B.

In B. we have three topics, thanksgiving, prayer, and admonition, under the three letters, a., b., and c., respectively: and in B. the same three topics, in the same order, under the three letters, a., b., and c. — It is not meant to say, that every word of a. and a.. is thanksgiving, every word of b. and b. prayer, or every word of c. and c. admonition: but that thanksgiving, prayer, and admonition, (in which last I include exhortation, persuasion, warning, and reproof,) are, at the least, very prominent topics in a. and a., b. and b., c. and c., respectively.

First, in a. and a., we have thanksgiving. The terms in which these two leading portions of B. andB., respectively, begin, are nearly identical.

Euvcaristei/n ovfei,lomen tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi,( )))) o[ti k) t) l)

We are bound to thank God always for you, brethren, …… because, &c. (i. 3:)

H`mei/j de. ovfei,lomen euvcaristei/n tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi. )))) o[ti k) t) l)

But we are bound to thank God always for you, brethren …… because, &c. (ii. 13.)

[p. 15]

2 THESSALONIANS. 22

The second topic, prayer, appears in b. and b. The subject is more extensively taken up, indeed, inb. than in b., but the leading topic in each is prayer. In b. the Apostle contents himself with speaking of his prayers for the Thessalonians. In b. he not only prays for them, but desires them to pray for him. Here, after offering up a prayer for them in the two first verses, (10, 17,) he proceeds to say in the next verse, iii. 1,

Proseu,cesqe( avdelfoi,( peri. h`mw/n( i[na k) t) l)

Pray, brethren, for us, that, &c.
words which correspond with those at the beginning of the other portion, b.,

Now we beseech you, brethren: at the beginning of c.,

Now them that are such we command and exhort.

Proseu,comeqa( pantote peri. u`mw/n( i[na k) t) l)

We pray always for you, that, &c.
The third portions, c. and c., are admonitory. At the beginning of c. we have

Erwtwmen de u`maj avdelfoi,

Paraggellomen de u`min( avdelfoi,

Now we command you, brethren: and toward the end of c. (iii. 12.,)

toi/j de. toiou,toij paragge,llomen kai. parakalou/men

These are corresponding terms, and serve not only to mark the general character of c. and c., the two passages to which they belong; but also to prove their mutual reference.

Thus we have three topics in B., thanksgiving, prayer, and admonition; and the same three topics recurring in the same order in B. Or, in other words, B. corresponds to B., as well as A. to A.

While, in pointing out the correspondence of B. and B., I allege that there are three topics occurring in the same order in both, namely, thanksgiving, prayer, and admonition; it is not my intention, as I have already intimated, to allege that the portions a. a., b. b., and c. c., in which these topics respectively occur, contain no other topics. The contrary will be discovered on inspection. Yet, even supposing that we were unable to proceed further than we have now advanced, and that all we had to show amounted to this, that there are three prominent topics occurring in the same order both in B. and B., the case would then be far from weak: we should, even supposing this were all, be fully justified in alleging a correspondence between B. and B. But this is not all I shall proceed to show that the three topics which have been specified, both in B. and B., are leading topics: for instance, that not only is thanksgiving a topic which appears at the beginning of a. the first portion of B., but a topic with which the whole of a. is more or less connected, and by means of which all the other topics in a. are introduced: so that the whole of a. coheres, and the passage forms an integral part or portion of the Epistle, corresponding in that character to a., which will also be shown to be an integral part in like manner. And this is one great use of the doctrine of parallelism: that it enables us to distinguish which are the topics that the Sacred Writer intends to urge, and which the topics that are only introduced incidentally and in connexion with the former. Both in B. and B., (and these together from the bulk of

2 THESSALONIANS. 23

the Epistle,) the leading topics are thanksgiving, prayer, and admonition. Other topics come in as connected with these.

The Apostle begins in a. by informing the Thessalonians of his thankfulness, because of the great increase of their faith, and also of their charity and mutual love, (i. 3.) This he adds was such, that he gloried in them in the churches of God: and that because of two things, u`pe.r th/j u`pomonh/j u`mw/n kai. pi,stewj “your patience and faith,” (4.) — It is with reference to these two things, the patience and the faith of the Thessalonians, that the Apostle speaks throughout the rest of a. First he seems to have had their patience principally in his mind: for he says, evn pa/sin toi/j diwgmoi/j u`mw/n kai. tai/j qli,yesin ai- j avne,cesqe( “In all your persecutions and tribulations that ye endure,” (4.) The next five verses, 5—9, refer to the same subject, the sufferings and troubles of the Thessalonians; and also to the danger of those who inflicted them: and thus the whole bears a reference to the patience of the Thessalonians under them, in which the Apostle finds a cause of glorying and thanksgiving. — Then, in verse 10, the Apostle returns to the other topic, their faith, Pistij: first saying, in a general way, evn pa/sin toi/j pisteu,sasin( “In all them that believe;” and then bringing the reference home to the faith of the Thessalonians in particular, by adding, o[ti [p. 16] evpisteu,qh to. martu,rion h`mw/n evfV u`ma/j( “Because our testimony among you was believed.” Thus the two topics, Pistij and ~Upomenh( faith and patience, are kept in sight throughout. These are the occasions of the Apostle’s glorying; and, together with theirAgaph or charity, the sources of his thankfulness to God, which I therefore regard as the leading topic of a.—Let us now pass on to a., the first portion of B.

This portion also begins with thanksgiving; and that, as we have already seen, in terms corresponding to those at the beginning of a. But in verse 15, the last of the three which compose a., we have no longer thanksgiving, but exhortation: :Ara ou=n( avdelfoi,( sth,kete k) t) l( “Therefore, brethren, stand fast,” &c.: whence it may be urged that though verse 13, the first of a., and perhaps verse 14, the second, do admit of being arranged under the head of thanksgiving, and therefore in correspondence with a., yet verse 15 ought not to be forced into any such arrangement, but, as it consists of exhortation, belongs rather to c. and c.

To this I reply, that a., as well as a., will be found on examination to be an integral portion; and that therefore the whole of it ought to go together. The three verses contain three topics, which are placed in a very suitable and instructive order. First the Apostle says ei[lato u`ma/j, “God hath chosen you,” (verse 13:) secondly, evka,lesen u`ma/j , he hath “Called you,” (verse 14:) and thirdly, :Ara ou=n( avdelfoi,( sth,kete kai. kratei/te “Therefore stand fast and hold fast—,” (verse 15.) Now these three things, it is to be observed, are placed by the Apostle in the three verses before us in their proper order; that is, in the order of time in which they actually occur. First we have the choosing, which isAp’ archj, “from the beginning,” (13:) then we have the calling, which is at the time when the gospel is preached to those who are chosen, evka,lesen u`ma/j dia. tou/ euvaggeli,ou h`mw/n “He called you by our gospel,” (14:) and lastly we have the duty inferred of standing fast and holding fast, :Ara ou=n( sth,kete “Therefore stand fast,” &c., (15,) which applies to the whole subsequent period of life. The Apostle having expressed his thankfulness for the blessings conferred on the Thessalonians in the 13th and 14th verses, very naturally proceeds to exhort them to do their part in the 15th, and in this way there is a transition from thanksgiving to exhortation. Yet is there no want of harmony in the passage: it is Totus teres atque rotundus: much force and meaning would be lost by not taking the last of the three verses in connexion with the other two: and though we have exhortation at the end and thanks- giving at the beginning, yet is it the thanksgiving for blessings vouchsafed which suggests the exhortation to walk worthy of them.*

* A similar remark may be applied to the “General Thanksgiving” of our Liturgy. The latter part of it is not, strictly speaking, thanksgiving; but supplication, for a due sense of all God’s mercies acknowledged in the former part, and for power to lead a life that may prove our sense of them. Yet here there is no want of harmony.

2 THESSALONIANS. 24

And thus thanksgiving is the leading topic of a. as well as a. And this is one reason why in the arrangement of B. and B. I exhibit a. the first portion of B. in correspondence with a. the first portion of B.: in which other portion in the same manner, though every word of it is not thanksgiving, yet thanksgiving is the topic by which the others are introduced.

Yet not the only reason. We now come to “Verbal correspondences,” or “Corresponding terms.” If we proceed to a particular examination, we shall find that there are several of these in a. a.: as also in. b. b. and c. c. These however are not perhaps so numerous as in some other parts of Scripture, hereafter to be noticed: and it is to this circumstance that I referred at the beginning of my remarks upon the Epistle.

We have already noticed the correspondence between the beginning of a. and the beginning of a.Euvcaristei/n ovfei,lomen tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi,( )))( o[ti k) t) l) (i. 3.)

h`mei/j de. ovfei,lomen euvcaristei/n tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi. )))( o[ti k) t) l) (ii. 13.) Again, the means by which the Thessalonians were brought to the knowledge of the truth are

spoken of both in a and a. In a. we haveevpisteu,qh to. martu,rion h`mw/n evfV u`ma/j(

Our testimony among you was believed, (i. 10.) and in a.,

evka,lesen u`ma/j dia. tou/ euvaggeli,ou h`mw/n

He called you by our gospel, (ii. 14:) and,

evdida,cqhte ei;te dia. lo,gou ei;te diV evpistolh/j h`mw/nÅ

Ye have been taught, whether by our word or our epistle. (ii. 15.)

[p. 17]

Here the corresponding terms particularly to be noticed, are martu,rion h`mw/n in a., and euvaggeli,ou h`mw/n; evpistolh/j h`mw/n in a.; “Our testimony,” “Our gospel,” “Our Epistle:” each signifying the means by which spiritual knowledge had been conveyed to the Thessalonians.

Again, while in a. we have
eivj to. kataxiwqh/nai u`ma/j th/j basilei,aj tou/ qeou/( (i. 5,)

in a. we find
eivj swthri,an (ii. 13.)

eivj peripoi,hsin do,xhj tou/ kuri,ou…… (ii. 14.)

In each of these clauses the Apostle holds out to the Thessalonians their hope of salvation and eternal glory. Each of them begins with the same preposition, eivj and comparing the third with the first, we have not only eivj answering to eijv , but peripoi,hsin to to. kataxiwqh/nai u`ma/j, and do,xhj toth/j basilei,aj tou/( kuri,ou to tou/ qeou/)

See Appendix, I.

eivj peripoi,hsin do,xhj tou/ kuri,ou h`mw/n VIhsou/ Cristou/Å

To the obtaining of the glory of our Lord Jesus Christ.(ii.14.)

2 THESSALONIANS. 25

The topic of glory, too, which appears in a. in the last of the three clauses just cited, also occurs in a. In a. the Apostle speaks of “our Lord Jesus Christ,” as coming “to be glorified in his saints.”

tou/ kuri,ou h`mw/n VIhsou/( (8,) …. o[tan e;lqh| evndoxasqh/nai evn toi/j a`gi,oij auvtou/ ( (10:)

Our Lord Jesus Christ, (8,) … When he, (the Lord) shall come to be glorified in his saints, (10.) And in a. a corresponding topic appears in corresponding terms.

Here however it may be thought that the correspondence is not very striking. Yet let it be remembered that both passages refer to the same time: and also to the same subject, the glory of our Lord; the one setting forth the manifestation of it in believers, and the other, their participation in it. The two clauses seem to have been written with reference to each other, and should so be interpreted.

Thus a. and a. correspond, not only because thanksgiving is the leading topic in each, and because every other topic is introduced by this of thanksgiving: but also, because we find terms in every part of a. corresponding to terms in a. — The same sort of evidence, more or less striking, will be found in other instances as they come under our consideration.

The corresponding terms in a. and a. are now to be brought together.

Euvcaristei/n ovfei,lomen tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi,( ))))( o[ti )))) i. 3−.

evpisteu,qh to. martu,rion h`mw/n evfV u`ma/j( −10−.eivj to. kataxiwqh/nai u`ma/j th/j basilei,aj tou/

h`mei/j de. ovfei,lomen euvcaristei/n tw/| qew/| pa,ntote peri. u`mw/n( avdelfoi. )))( o[ti ))) ii. 13−.

evka,lesen u`ma/j dia. tou/ euvaggeli,ou h`mw/n 14−.evdida,cqhte ei;te dia. lo,gou ei;te diV evpistolh/j

qeou/( −5−.
We are bound to thank God always for you, But we are bound to thank God always

————

h`mw/nÅ −15. ————

============

ei[lato u`ma/j o` qeo.j )))) eivj swthri,an −13−.eivj peripoi,hsin do,xhj tou/ kuri,ou ))) −14.

brethren, …. because …. i. 3—.

for you, brethren, …. because …. ii. 13—. ————

Our testimony among you was believed. —10—, He called you by our gospel. 14—.
Ye have been taught, either by our word or by

To your being counted worthy of the kingdom of God. –5–

our epistle. —15.

————

God hath …. Chosen you to salvation. –13–.
To the obtaining of the glory of our Lord … –14.

We now go on to b. and b.

In b., the second portion of B., the unity of subject is absolute: the whole referring to prayer, and setting forth the prayer of the Apostle for the Thessalonians.

[p. 18]

plhrw,sh| pa/san euvdoki,an avgaqwsu,nhj kai. e;rgon pi,stewj) —11.

sthri,xai evn panti. e;rgw| kai. lo,gw| avgaqw/|) ii. — 17.

We pray always for you. I.—1.

=============
Brethren, pray for us. iii. 1—.

———— That the name of our Lord Jesus Christ may be

glorified in you. —1.

That the word of the Lord may have free course and be glorified, enven as it is with you. —1.

2 THESSALONIANS. 26

In b. also, the second portion of B., prayer is the leading topic. In the two first verses, ii. 16, 17, we have the Apostle praying again for the Thessalonians. In the two next, iii. 1, 2, he directs them to pray for him. In the last, iii. 5, he prays for them once more. In two verses of b., indeed, iii. 3, 4, we have not prayer, but an expression of confidence in God. There is however an easy transition to this subject. He desires the Thessalonians to pray, that he might “be delivered from unreasonable and wicked men,” (iii. 2,) and adds, ouv ga.r pa,ntwn h` pi,stij, (2,) Pisto.j de, evstin o` ku,rioj( (3.) “All men have not faith,” (therefore there are some men from whom you must pray that I may be delivered,) “but the Lord is faithful,” (therefore we may depend on him though not on them.) And again, there is an easy transition back again from the expression of confidence to prayer. pepoi,qamen de. evn kuri,w| (iii. 4,) ~O de. ku,rioj kateuqu,nai &c. (iii. 5.) “We have confidence in the Lord touching you,” &c. (iii. 4,) “But the Lord direct your hearts,” &c. (iii. 5:) as if he would say, I trust in the Lord for you, yet I do not the less on that account pray to the Lord for you. — Here then by observing the connexion with the leading topic, we learn a useful lesson, namely, that our confidence in the Lord is never to prevent our praying to the Lord for what we want. — Thus prayer is the leading topic, though not the only topic, of b.

b. then is an integral portion, as well as b. — Moreover we have corresponding terms in b. and b., as well as in a. and a.

In b. the Apostle prays,

o[pwj evndoxasqh/| to. o;noma tou/ kuri,ou h`mw/n VIhsou/ evn u`mi/n(

That the name of our Lord Jesus Christ may be glorified in you, (i. 12.) In b., in similar terms, he desires the Thessalonians to pray for him:

i[na o` lo,goj tou/ kuri,ou tre,ch| kai. doxa,zhtai kaqw.j kai. pro.j u`ma/j(

That the word of the Lord may have free course and be glorified, even as with you, (iii. 1.)

There are many verbal correspondences between these two prayers; that which the Apostle offers for the Thessalonians, and that which they are desired to offer for him. In the one we have, o[pwj in the other in[ a: in the one, evndoxasqh/| in the other doxa,zhtai; in the one to. o;noma, in the other o` lo,goj; in the one tou/ kuri,ou h`mw/n VIhsou/ evn u`mi/n( in the other tou/ kuri,ou( in the one evn u`mi/n, in the otherkaqw.j kai. pro.j u`ma/j; so that the Apostle clearly had b. in his mind, in writing b.: to say nothing of the corresponding terms noticed before, proseuco,meqa pa,ntote peri. u`mw/n( in b., (i. 11;) and, proseu,cesqe( avdelfoi,( peri. h`mw/n( (iii. 1;) “We pray always for you,” “Pray, brethren, for us.”

b.
proseuco,meqa pa,ntote peri. u`mw/n) i. 11—.

proseu,cesqe avdelfoi,( peri. h`mw/n) iii. 1—.

o[pwj evndoxasqh/| to. o;noma tou/ kuri,ou h`mw/n VIhsou/ evn u`mi/n) 12—.

i[na o` lo,goj tou/ kuri,ou tre,ch| kai. doxa,zhtai kaqw.j kai. pro.j u`ma/j) —1.

————

————
Fulfil all the good pleasure of his goodness, and Stablish you in every good word and work. ii. —

the work of faith. ii. —17. 17.

2 THESSALONIANS. 27

[p. 19]

We now proceed to c. and c. We have already seen the correspondence in the terms of exhortation employed in these passages. In the former we have VErwtw/men de. u`ma/j( avdelfoi,( “Now we beseech you, brethren,” (ii. 1;) and in the latter, Paragge,llomen de. u`mi/n( avdelfoi,( “Now we command you, brethren,” (iii. 6,) and toi/j de. toiou,toij paragge,llomen kai. parakalou/men “Now them that are such we command and exhort,” (iii. 12.) The mode of exhortation also, is much the same, both in c. and c.

First,

VErwtw/men de. u`ma/j( avdelfoi,( u`pe.r th/j parousi,aj touc. kuri,ou h`mw/n VIhsou/ Cristou/

Now we beseech you, brethren, by the coming of our Lord Jesus Christ, (ii. 1.) Then,

Paragge,llomen de. u`mi/n( avdelfoi,( evn ovno,mati tou/
kuri,ou Îh`mw/nÐ VIhsou/ Cristou/,
Now we command you, brethren, in the name of our Lord Jesus Christ, (iii. 6.)

toi/j de. toiou,toij paragge,llomen
kai. parakalou/men evn kuri,w| VIhsou/ Cristw/|(Now them that are such we command
and exhort by our Lord Jesus Christ, (iii. 12.)

The first part of c., (ii. 1—9,) admonishes the Thessalonians not to expect the immediate coming of the day of judgment: for that first the man of sin must be revealed, of whom a description is given. The remainder of c., (ii. 10—12,) admonishes his followers of their danger.— c. is an admonition to withdraw from disorderly brethren. —We have already seen that c. and c. agree so far as this, that each of them begins with exhortation: but I apprehend that there is more of correspondence between c. and c. than might at first be suspected.

In c. the Apostle warns the brethren not to be easily unsettled in their minds by the apprehension of the speedy approach of the last day, (eivj to. mh. tace,wj saleuqh/nai u`ma/j avpo. tou/ noo.j mhde. qroei/sqai( ii. 2.) And I would suggest that the individuals referred to in the other passage, c., as disorderly and idle persons, were persons who had suffered themselves to be thus unsettled in their minds, and who had afterwards fallen, as the natural consequence, into irregularities of conduct.VAkou,omen ga,r tinaj peripatou/ntaj evn u`mi/n avta,ktwj mhde.n evrgazome,nouj “We hear that there are some which walk among you disorderly, working not at all,” says the Apostle in c. (iii. 11.) This is exactly what we might expect to happen in such a state of things as is intimated in c.: as it is what, from the history of the church,we know to have happened in subsequent periods under similar circumstances. A notion prevailed among the Thessalonians that the world was soon to be at an end: and people at first would begin to be unsettled in their minds, saleuqh/nai u`ma/j avpo. tou/ noo.j mhde. qroei/sqai( (ii. 2;) and then to be unsettled in their conduct, peripatou/ntaj evn u`mi/n avta,ktwj neglecting their duties and usual occupations, mhde.n evrgazome,nouj avlla. periergazome,nouj\(iii. 11:) while the Apostle, as if referring to this state of things, says in c.,

u`mei/j de,( avdelfoi,( mh. evgkakh,shte kalopoiou/ntejÅ

But ye, brethren, be not weary in well doing, (iii. 13:)

as he says before in c.,

eivj to. mh. tace,wj saleuqh/nai u`ma/j avpo. tou/ noo.j

That ye be not soon shaken in mind, (ii. 2:)

2 THESSALONIANS. 28

the one admonition referring to the mind, the other to the conduct.

I venture to suggest these hints, because they seem to throw some light upon the correspondence of c. and c. It is evident that the disorderly persons mentioned in c., the latter portion, were brethren; because the Apostle, at the end of c., directs that they be dealt with as such: mh. w`j evcqro.n h`gei/sqe( avlla. nouqetei/te w`j avdelfo,nÅ “Count him not as an enemy, but admonish him as a brother,” (iii. 15:) which corresponds with the class of persons whom he exhorts not to be shaken or troubled in c. It is evident, also, from the terms in which the Apostle admonishes the Thessalonians in c., that somepersons had been unsettled by the idea that the last day was at hand; (whether the persons referred to in c. or no.) If then we do not believe that these are the persons referred to in c., we must suppose that there were two classes of unsettled persons among the believing Thessalonians. It is very possible, however, that the evil had spread further with some than with others: a part being unsettled only in their minds, but a part in their conduct also; as I have already intimated.

mh,te dia. lo,gou mh,te diV evpistolh/j w`j diV h`mw/n(

Be this as it may, there are some corresponding terms to be noticed in c. and c., besides those already mentioned. In c. we have

Neither by word, nor by epistle, as from us, (ii. 2:) and in c.,

tw/| lo,gw| h`mw/n dia. th/j evpistolh/j(

Our word by this epistle, (iii. 14.)

There is somewhat of antithetical correspondence in the occasions which lead to the employment of these corresponding terms. In c. the object of the Apostle is to recommend caution in the interpretation of his words and writings, to those who studied them; while in c. he refers to those who slighted them.

Again: the Apostle refers both in c. and c. to the instructions which he gave to the Thessalonians while with them, and this in corresponding terms.

e;ti w’n pro.j u`ma/j tau/ta e;legon u`mi/nÈ

When I was yet with you, these things I told you. (c. ii. 5.)

o[te h=men pro.j u`ma/j( tou/to parhgge,llomen u`mi/n(

When we were with you, this we commanded you. (c. iii. 10.)

This correspondence seems to confirm the interpretation which I have offered above. That is, both in c. and c. the Apostle refers to instructions given to the Thessalonians while he was yet with them: which instructions were, in the first instance, (c.,) that the day of judgment should not come till the “man of sin” had been revealed, (ii. 3—5;) and in the second instance, (c.,) that those who neglected their duties and occupations did wrong and were to be punished, (iii. 10.) While the Apostle was with the Thessalonians then, he had to teach them that the end of the world was not yet at hand, and therefore they were not to be unsettled in their minds: and while he was with them he also had to admonish some of them for their unsettled lives. Surely then we have some plea for viewing the two admonitions in connexion with one another.

Both in c. and c. also, the Apostle refers to the knowledge already possessed by those whom he addresses, upon the subject of which he is speaking. kai. nu/n to. kate,con oi;date “And now ye knowwhat withholdeth;” (ii. 6:) Auvtoi. ga.r oi;date “For yourselves know;” (iii. 7.) Here we have another verbal correspondence.

[p. 20]

eivj to. mh. tace,wj saleuqh/nai u`ma/j avpo. tou/ noo.j2−.

mh,te dia. pneu,matoj mh,te dia. lo,gou mh,te diV evpistolh/j w`j diV h`mw/n( −2−.

e;ti w’n pro.j u`ma/j tau/ta e;legon u`mi/nÈ −5.kai. nu/n to. kate,con oi;date 6−.

i[na kriqw/sin 12−.
mh. ))) avlla.))) 12. (End of c.)

o[te h=men pro.j u`ma/j( tou/to parhgge,llomen u`mi/n(

2 THESSALONIANS. 29

Moreover, toward the end of c. we have an object proposed, i[na kriqw/sin (ii. 12,) and again toward the end of c. an object proposed, i[na evntraph/|\ (iii. 14:) in the one case condemnation, for the abominable and unbelieving; in the other repentance and amendment, for the erring brother. — The form of the concluding clauses of c. and c. is also somewhat similar.

MH. pisteu,santej th/| avlhqei,a|
AVLLA. euvdokh,santej th/| avdiki,a|Å (ii. 12.)

MH. w`j evcqro.n h`gei/sqe(
AVLLA. nouqetei/te w`j avdelfo,nÅ (iii-. 15.)

In the former instance we have “not good, but evil:” in the latter, “not evil, but good.” In the first instance, at the end of c., the Apostle refers to obstinate sinners who had pleasure in unrighteousness, and who preferring evil to good would finally be lost: and in the second instance, at the end of c., to brethren who had stumbled, yet had not fallen past recovery, but might by wholesome discipline be brought back to repentance and salvation.

VErwtw/men de. u`ma/j( avdelfoi,( u`pe.r th/j parousi,aj tou/ kuri,ou h`mw/n VIhsou/ Cristou/ ii. 1−.

Paragge,llomen de. u`mi/n( avdelfoi,( evn ovno,mati

tou/ kuri,ou Îh`mw/nÐ VIhsou/ Cristou/ iii. 6−.toi/j de. toiou,toij paragge,llomen kai.

parakalou/men evn kuri,w| VIhsou/ Cristw/|( 12−. ————

u`mei/j de,( avdelfoi,( mh. evgkakh,shte kalopoiou/ntejÅ tw/| lo,gw| h`mw/n dia. th/j evpistolh/j( −14−.

————

10−. ————

Auvtoi. ga.r oi;date 7−.
i[na evntraph/|\ 14−.
mh. ))) avlla.))) 12. (End of c.)

13.————

———— ————

2 THESSALONIANS. 30

But ye, brethren, be not weary in well-doing. 13.

Our word by this epistle. —14—.

[p. 21]

c. c.Now we beseech you, brethren, by the coming of

our Lord Jesus Christ. ii. 1—.

That ye be not soon shaken in mind. 2—.

Neither by word, nor by epistle, as from us.

Now them that are such we command and exhort by our Lord Jesus Christ. 12—.

————
————
————

When I was yet with you, I told you these things. —5.

When we were with you, this we commanded you. 10—.

And now ye know what withholdeth. 6—.

That they might be damned. 12—.

A. { i. 1, 2. Epistolary.

a. { i. 3—10. Thanksgiving. B. b. { i. 11, 12. Prayer.

c. { ii. 1—12. Admonition,

————

========

For yourselves know. 7—.

That he may be ashamed. —14.

This is what I have now to offer upon the Second Epistle to the Thessalonians. Its general character is that of an introverted parallelism of four members, A. B. B. A.— The two extreme members, A. andA., are epistolary, and the particulars of their correspondence have been given. The two central members, B. and B., consist of three parts each, which parts correspond respectively in the order in which they stand. The following is a skeleton of the Epistle, in conformity with the arrangement given at length at pages i. ii. in Part the Second.

B.
A. { iii. 16—18. Epistolary.

c. { iii. 6—15. Admonition.

Now we command you, brethren, in the name of our Lord Jesus Christ, iii. 6—.

a. { ii. 13—15. Thanksgiving.b. { ii. 16.—iii. 5. Prayer.

[p. 22]

I need not mention the value of a sketch of this kind drawn out upon correct principles, to those who wish to read their bibles profitably.

And not only to those who wish to read, but to those who wish to remember. How difficult is it to remember a sermon, however excellent, provided it wants arrangement. But let it have what is called a good division, and the hearer finds that by the help of this division he can afterwards call to mind every idea, and the whole substance and texture of the discourse. It must be satisfactory to those preachers who follow the ancient usage of our church and divide their sermons, to know that they have the Holy Spirit for an authority in the example of Paul the Apostle. Perhaps it will afford them still farther satisfaction, should it be shown on some future occasion, that the same writer, in one of his Epistles at least, has taken particular verses of his own or of the Old Testament, and divided upon them as texts.

THE

[p. 23]

SECOND EPISTLE GENERAL

PETER.

ST. PETER, in this Epistle, has written according to the laws of parallelism, yet has not adhered to them with absolute strictness throughout.

The Second Epistle of St. Peter is arranged in Part the Second, at page iii. in Greek and page iv. in English, as an introverted parallelism of six members, A., B., C., C., B., A.: for the purpose of intimating that A. corresponds to A., B. to B., and C. to C.

We will begin with the two central members, C. and C., as these together form the bulk of the Epistle. — C. is divided into three parts, a., b., c.; and C. into three corresponding parts, a., b., c. — Let us first see what are the subjects treated of in a., b., and c.; and it will then remain to be shown that these are taken up again in the same order in a., b., and c.: so that a. corresponds to a, b. to b., andc. to c.

There is this distinction to be made between a. and b., that in a. the Apostle speaks of himself in particular as the teacher of those whom he addresses; and in b. of other apostles, and of the prophets in general. — First, in a., he speaks of himself, using the singular number, throughout. Ouk amelesw“will not be negligent,” (i. 12—.) di,kaion de. h`gou/mai( “I think it meet,” (13—.) tou/ skhnw,mato,j mou“My tabernacle,” (14,) spouda,sw “I will endeavour,” (15—.) —Then he goes on in the first part of b. to speak in the plural number; no longer referring to himself alone, but to other apostles as well as himself. evgnwri,samen “We made known,” (16,) h`mei/j hvkou,samen “We heard,” (18,) alluding particularly to what was heard by James and John as well as by himself,. upon the holy mountain.— Lastly, in the remainder of b. the Apostle goes on to speak of prophecy and the prophets; to.n profhtiko.n lo,gon( “Word of prophecy,” (19—.) a`gi,oi qeou/ a;nqrwpoi “Holy men of God,” (—21.)— So that in a. we have St. Peter alone, and in b. the apostles and prophets.

The character of c. is different from that of either a. or b. —It relates neither to St. Peter in particular, nor to the holy apostles and prophets: but to men of corrupt minds, yeudoprofh/tai “False teachers,” (ii. 1;) whose errors, impurities, danger, seductions, and apostacy, are set forth throughout this portion of the Epistle.

Thus in a. we have the Apostle St. Peter himself; in b. a more general reference to the apostles and prophets; and in c. the wicked, corrupt, and abominable, who are there exposed and denounced.—I do not think it necessary to show at length that each of the portions before us in a., b., and c., is an integral part: because the reader, by casting his eye over the passages, will easily perceive that the subjects which I have assigned are respectively the leading topics of the three portions.

[p. 24]

I am next to show then that in a. b. and c., we have the same three topics taken up in the same order. — In a., as in a., we have St. Peter alone, Umin grafw “I write unto you.” Diegeirw( “I stir up.” And we are to observe that the Apostle professes the same motive and intention in a. as in a.: namely, that of reminding, as distinguished from teaching what was not known before. Thus in a. he says, Ouk mellh,sw avei. u`ma/j u`pomimnh,|skein “I will not be negligent to put you always in remembrance,” (i. 12 —;) spouda,sw de. ))) tou,twn mnh,mhn poiei/sqai, “I will endeavour that ye may have these things always in remembrance,” (15;) and especially,

diegei,rein u`ma/j evn u`pomnh,sei(

“To stir you up by way of remembrance,” (13.)

To all these expressions in a., but to the last especially, corresponds that which we meet with in the other member,

diegei,rw u`mwn evn u`pomnh,sei thn eilikrinh dianoian

“I stir up your pure minds by way of remembrance.”

2 PETER. 32

The Apostle’s purpose of not being contented with once instructing those whom he addresses, butrepeatedly putting them in mind, is expressed at the beginning of a. in the (try to connect both the lines) following terms: Dio. ouk mellh,sw AVEI. u`ma/j u`pomimnh,|skein “I will not be negligent to put youalways,” or continually, “in remembrance,” (12—.) The same purpose is again intimated at the beginning of a. Tauten hdh agaphtoi deuteran u`min grafw epistolhn “This second epistle, beloved, I now write unto you.” — Let us observe too that the Apostle designates the character of those whom he addresses both in a. and a.: intimating in each of these passages that they are not ignorant or unconverted persons, but persons who have already been brought to the knowledge of the truth, and to a consistent course of life: saying in a., kai,per eivdo,taj kai. evsthrigme,nouj evn th/| parou,sh| avlhqei,a|Å“though ye know, and be established in the present truth,” (—12;) and in a., diegei,rw u`mwn )))) thn eilikrinh dianoian “I stir up your pure minds.” — Thus a. corresponds to a.: each of these members relating to the Apostle St. Peter, the author of the Epistle; and to his design and purpose of stirring up the minds of those whom he addresses, and who were already believers, having been previously brought to the knowledge of the truth.

Of the two topics found in b., that is, the apostles in d. and the prophets in e., the latter is first taken up, in e., the first member of b.;

mnhsqh/nai tw/n proeirhme,nwn r`hma,twn u`po. tw/n a`gi,wn profhtw/n

“That ye be mindful of the words which were spoken before by the holy prophets:” and the latter afterwards in d., the second;

kai. th/j tw/n avposto,lwn u`mw/n evntolh/j tou/ kuri,ou kai. swth/roj(

“And of the commandment of us the apostles of the Lord and Saviour.”

So that the general character of b. and b. may be exhibited in the form of an introverted parallelism of four members, thus:

d. { i. 16—18. Apostles. e. { 19—21. Prophets.

e. { iii. 2—. Prophets.d. { —2. Apostles.

There are moreover some verbal correspondences in d. d., and in e. e., respectively.—In d., where the apostles are referred to, we observe in the Greek a degree of emphasis in the use of the personal pronoun. kai. tau,thn th.n fwnh.n H`MEIS/ hvkou,samen “And this voice …. we heard,” (18—.) The same emphasis is found in d. kai. th/j tw/n avposto,lwn U`MW/N evntolh/j “And of the commandment of us the apostles.” The personal pronoun answers the same purpose in both instances: that of calling our attention to St. Peter and the other apostles as our qualified and appointed teachers.—Moreover in d. St. Peter sets forth the majesty of our Lord Jesus Christ as witnessed by himself and the other chosen apostles on the mount: and in d. he says, “Us the apostles of the Lord and Saviour;” again speaking of the apostles in connexion with their Lord.

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Again, (to proceed from d. d. to e. e.,) in e. the Apostle speaks of the “Word of prophecy,” Ton profetikon logon, (19−;) and in e. of “the words spoken before by the holy prophets,”— tw/n proeirhme,nwn r`hma,twn u`po. tw/n a`gi,wn profhtw/n The epithet “holy” is applied to the prophets at the end both of e. and e. evla,lhsan avpo. qeou/ a;nqrwpoi,* “Spake holy men of God,” [p. 25] (−e.:)u`po. tw/n a`gi,wn profhtw/n “By the holy prophets,” (−e.)—Moreover proeirhme,nwn r`hma,twn “The words spoken before,” in e., reminds us of the hvne,cqh profhtei,a pote,( “Prophecy came in old time,” in e., (21—.)

Thus d. corresponds to d., and e. to e.; or b. to b.—Let it be here observed also that as St. Peter speaking of himself alone in a. uses the singular number, and speaking of other apostles besides himself in d. the first member of b. uses the plural number, so the same distinction occurs also in a.and d. That is, in a., as in a., the Apostle uses the singular number, speaking of himself only; and in d., as in d., the plural number, saying “Us the apostles.”

We now proceed to c. and c. These passages relate to men of a very different character from the apostles and prophets, men of corrupt minds, false teachers, and scoffers. —There is this point of general resemblance between the two passages, that the Apostle in each of them begins by speaking prophetically, as of persons who are to be hereafter, and proceeds to speak as of persons already in existence. I shall not here enter into a discussion for the purpose of explaining this circumstance. I only mention it for the purpose of pointing out the correspondence between the two members in question, c. and c. In c. the Apostle says in the first instance e;sontai yeudodida,skaloi “There shall befalse teachers,” (ii. 1.) But afterwards he speaks in the present tense. ou-toi, eivsin phgai. a;nudroi“These are wells without water,” (17—:) delea,zousin “They allure,” (18:)&c.—So also in c. Here again the Apostle speaks in the first instance in the future tense; evleu,sontai evpV evsca,twn tw/n h`merw/n“There shall come in the last day,” (iii. 3:) but afterwards in the present; Lanqa,nei ga.r auvtou.j tou/to qe,lontaj “For this they willingly are ignorant of,” (5—.)

It is observable also that both in c. and c. the Apostle is speaking of persons connected in a greater or less degree with the Christian church. In c. indeed he speaks of them as to.n avgora,santa auvtou.j despo,thn avrnou,menoiÅ “Denying the Lord that bought them,” (ii. —1—;) yet does he speak of them in the same passage as yeudoprofh/tai “False teachers,” and as persons who should bring in “Damnableheresies,” Ai`resij apwleiaj:, and afterwards as persons who should lead others astray, (I ) Therefore it is evident that the persons referred to by the Apostle in c. were persons who should be in some degree connected with the Christian church. And I imagine the same to be the case in c.: for the persons whose coming is there foretold, are spoken of as “Scoffers,” (iii. —3;) and as making mention of the “Promise” of our Lord’s “Coming,” and of the “Fathers” having fallen asleep, (4;) and as being “Willingly ignorant” of some of the truths of religion, (5 —:) language which seems to imply that here also, in c., persons connected in a greater or less degree with the Christian church are referred to, as well as in c. And this constitutes an additional point of agreement between c. and c.

But while many subjects appear both in c. and c., such as the personal depravity of the false teachers, their perversions of divine truth, and their final destruction, the last of these is the topic which seems to be principally kept in view in c., where the Apostle speaks at length of the day of judgment, with reference to the final destruction of the wicked. This particular topic appears however in c. also. In c, the Apostle tells us that the Lord knoweth how to reserve the unjust Eij h`meran krisewj, “Against the day of judgment,” (9.) So also, in looking over c., we find Eij h`meran krisewj,

* Were it now our business to notice subdivisions and parallelisms of a more minute kind, it would be proper to call the attention of the reader, in this passage, to the correspondence of ‘Agiou and A`gioi* u`po. pneu,matoj a`gi,ou fero,menoi evla,lhsan avpo. qeou/ a;nqrwpoiÅ “As they were moved by the Holy Ghost spake holy men of God:” as if the Apostle meant to intimate that, though there were some instances to the contrary, as those of Balaam and Saul, yet, in general, and especially as far as the writers of the canonical books of the Old Testament were concerned, it was only holy men who spake by the Holy Ghost.

eivj kri,sin throume,nouj(

Reserved unto judgment, (ii. 4,)

eivj h`me,ran kri,sewj threi/n(

To reserve against the day of judgment, (—9,)

and

hrou,menoi eivj h`me,ran kri,sewj

Reserved against the day of judgment

in c.

2 PETER.

“Against the day of judgment” (7,) h`me,ra kuri,ou, “The day of the Lord,” (10 — ,) th/j tou/ qeou/ h`me,raj “The day of God.” (12.) — In c. the Apostle speaks in one and the same verse (3,) of the kri,maand avpwlei,a, the “Judgment” and “Perdition,” of the wicked: and again brings together the same two topics in c.; eivj h`me,ran kri,sewj kai. avpwlei,aj , “Against the day of judgment and perdition.” ( — 7.) — kri,sewj kai. avpwlei,aj; in this place last cited of c,, reminds us also of a[lwsin kai. fqora.n in c.: (12.) — The utter destruction of the wicked is set forth by the word, katafqarhsontai “Shall utterly perish,” in c., ( — 12,) and the utter destruction of the world and the works that are in it by the wordkatakahesetai, “Shall be utterly burned,” or “Shall be burned up,” in c., ( — 10.) The force of Kara in composition is here the same both in c. and c. — In c. moreover, we have the idea of a punishmentreserved for the wicked, or of the wicked being reserved for a punishment. Oi-j o` zo,foj tou/ sko,touj teth,rhtai “For Whom the mist of darkness is reserved for ever,” (—17;) eivj kri,sin throume,nouj, “Reserved unto judgment,” (4;) avdi,kouj de. eivj h`me,ran kri,sewj kolazome,nouj threi/n( “To reserve the unjust against the day of judgment to be punished,” ( — 9.) This idea of reservation recurs in c. Here we have the heavens and the earth reserved for the same occasion: teqhsaurisme,noi eivsi.n puri, throu,menoi eivj h`me,ran kri,sewj kai. avpwlei,aj tw/n avsebw/n avnqrw,pwnÅ [p. 26] “Kept in store, reservedunto fire, against the day of judgment and perdition of ungodly men,” (—7.) Here the reader will observe in particular the correspondence of the phrases,

The idea of reserve, or keeping in store, seems to be introduced in c. by that of an apparent or only imaginary delay, oi-j to. kri,ma e;kpalai ouvk avrgei/ kai. h` avpw,leia auvtw/n ouv nusta,zeiÅ “Whose judgment now of a long time lingereth not, and their perdition slumbereth not,” (—3.) This idea of a supposed delay recurs in c. ouv bradu,nei ku,rioj th/j evpaggeli,aj( w[j tinej bradu,thta h`gou/ntai( “The Lord slacketk not concerning his promise, as some men count slackness,” (9—.) Here in the one instance we have ouvk avrgei/, ouv nusta,zei “Lingereth not,” “Slumbereth not,” and in the other, ouv bradu,nei “Slacketh not.’’ — This same idea of a supposed delay, which first appears in c., we find indeed towards the beginning of c., in the words of the wicked: pou/ evstin h` evpaggeli,a th/j parousi,aj auvtou/ k) t) l)( “Where is the promise of his coming,” &c., (4—.) It is also referred to at verse 8 of c.

In c. the Apostle warns those whom he addresses, by saying that the wicked should make merchandise of them plastoi/j lo,goij “With feigned words,” (3—:) and in c. he gives us a specimen of these plastoi lo,goi: — kai. le,gontej\ pou/ evstin h` evpaggeli,a th/j parousi,aj auvtou/È avfV h-j ga.r oi` pate,rej evkoimh,qhsan( pa,nta ou[twj diame,nei avpV avrch/j kti,sewjÅ “And saying, Where is the promise of his coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation.” (4.)—The words here given us by St. Peter in c. enable us I apprehend to understand what he means by plastoi lo,goi in c.: that is, words contrived and put together for the purpose of deception, (“Fictis verbis,” Vulg.,) with some degree of art, arrangement, and logic; these words containing an argument; namely, that as the day of judgment never has come, therefore by analogy it

2 PETER. 35

never will come: not a very good argument indeed, but as good as many by which men allow themselves to be deceived in religious matters.

In c. the Apostle describes the wicked, as

ovpi,sw sarko.j evn evpiqumi,a| miasmou/ poreuome,nouj

“Walking after the flesh in the lust of uncleanness,” (10—.)

In c. they are spoken of as

kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi

“Walking after their own lusts,” (—3.)

Here kata answers to ovpi,sw(kata. ta.j ivdi,aj evpiqumi,aj auvtw/n to ovpi,sw sarko.j evn evpiqumi,a| miasmou/, and poreuo,menoi to poreuome,nouj. I would suggest that the word ivdi,aj in the latter of these two passages has a very strong and emphatic meaning. kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi“Walking after the lusts that are so peculiarly their own; the lusts they love so well:” (Andando segun sus proprias concupiscencias,” Spanish version:) that is, as the other passage explains it, “Walking after the flesh in the lust of uncleanness:” the union of the profane and the obscene character being very observable.*

In c. we have not only the idea of walking or going, but that of following connected with it;evxakolouqh,sousin “Shall follow,” (2—,) evxakolouqh,santej “Following,” (15;) as well as the idea of leaving the right way and going wrong, katalei,pontej euvqei/an o`do.n evplanh,qhsan( “Which have forsaken the right way and gone astray,” (15—:) of all which we are reminded by the idea of walking after their own lusts in c.

The flood or deluge is spoken of in corresponding terms in c. and c. In c. we have

kataklusmo.n ko,smw| avsebw/n evpa,xaj(

Bringing in the flood upon the world of the ungodly, (—5:)

and in c.,
o` to,te ko,smoj u[dati kataklusqei.j avpw,leto\

The world that then was, being flooded with water, perished, (6)

[p. 27]

Here we have Kosmoj answering to Kosmw|, and to Kataklusmo.n — o` to,te ko,smoj “The world that then was,” mentioned in the latter of these clauses, from c., in connexion with the deluge, answers toavrcai,ou ko,smou “The old world,” mentioned in the same connexion in c., (5.)

The ungodly are mentioned by the same appellation in c. and c. Asebwn, “The ungodly,” (c.—6:)avsebw/n avnqrw,pwn “Ungodly men,” (c.—7.) —The godly are styled euvsebei/j in c., (9—;) and are exhorted to walk En a`giaij anastrofaij kai eusebeiaij, “In all holy conversation and godliness,” inc. (12—.) —The manner of life pursued by the wicked is th/j tw/n avqe,smwn evn avselgei,a| avnastrofh/jcalled, “The filthy conversation of the wicked,” in c., (7:) and that which is recommended to the righteous, a`giai anastrofai “All holy conversation,’’ in c., (12—.)

* Ta idia tinoj, animi alicujus indoks et natura. Joh. viii. 44. ek twn idiwn lalei pro suo ingenio agit, i. q. To yeudoj autw| estin oikeion «Tit i. 12. i;dioj auvtw/n profh,thj popularis ipsorum poeta” Schleusner.

2 PETER. 36

There is one truth which appears, with various latent correspondences, both in c. and c.: namely, that while the Lord will punish the ungodly, he will deliver the righteous. Thus in c. it is set forth that while he destroyed the old world with a deluge, he preserved Noah, (5:) that while he destroyed Sodom and Gomorrha, he delivered Lot, (6—8:) and, generally, that “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust against the day of judgment to be punished,” (9.) — This difference between the righteous and the ungodly, is again set forth in c., with a particular reference to the day of judgment. After having spoken of the terrors of that day, the Apostle reminds those whom he addresses by the title of Agaphtoi, “Beloved,” that they ought to beprosdokw/ntaj kai. speu,dontaj th.n parousi,an th/j tou/ qeou/ h`me,raj “Looking for and hasting unto the coming of the day of God,” (12—:) that is, looking for and hasting unto that day which will be a day of trouble and anguish to the wicked; that day, “Wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat,” (—12.) This alone sufficiently marks the difference which will then be made between the godly and the unrighteous. And immediately after the Apostle adds, “Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness,” (13.) So that the difference to be made between the godly and the unrighteous appears in c. as well as in c.

I apprehend that the verse last quoted from c. has, besides, a particular reference to what is said of Lot, and also to what is said of Noah, in c.

Of Lot it is said in c.,

7 kai. di,kaion Lw.t kataponou,menon u`po. th/j tw/n avqe,smwn evn avselgei,a| avnastrofh/j evrru,sato\
8 ble,mmati ga.r kai. avkoh/| o` di,kaioj evgkatoikw/n evn auvtoi/j h`me,ran evx h`me,raj yuch.n dikai,an avno,moij e;rgoij evbasa,nizen\

13. kainou.j de. ouvranou.j kai. gh/n kainh.n kata. to. evpa,ggelma auvtou/ prosdokw/men( evn oi-j dikaiosu,nh katoikei/Å

7 And delivered righteous Lot, vexed with the filthy conversation of the wicked: 8 For thatrighteous man, dwelling among them, in seeing and hearing vexed his righteous soul from day to day with their unlawful deeds.

The verse in c. runs thus:

13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

Here there is this general correspondence of the antithetic kind, that in the latter passage we have the condition of the people of God in a better state, into which no evil or sin can enter: and in the former the condition of a servant of God dwelling amidst the corruptions of this present world, and exposed to daily grief and vexation. And there are verbal correspondences, which mark this mutual reference of the two passages thus relatively opposite. In the latter passage the Apostle speaks of new heavens and a new earth, evn oi-j dikaiosu,nh katoikei/ “In which dwelleth righteousness.” This stands opposed to the condition of “Righteous Lot” in the former passage, o` di,kaioj evgkatoikw/n evn auvtoi/j ))) yuch.n dikai,an ))) evbasa,nizen\” That righteous man, dwelling among them, vexed his righteous soul,” (8.) In the one instance we have a place wherein righteousness alone can dwell, , evn oi-j dikaiosu,nh katoikei/(in the other we have the case of a righteous man, dwelling among the ungodly and abominable, and vexing his righteous soul. Here we have the correspondence of evgkatoikw/n (c.,) and evn oi-j katoikei/and also that of dikaiosu,nh (c.;) the epithet dikaioj, indeed, being three times applied to Lot in the

2 PETER. 37

passage from c., in which we find di,kaion Lw.t, (7—,) o` di,kaioj( yuch.n dikai,an (8.) —In particular, there is a marked correspondence, between the phrases o` di,kaioj evgkatoikw/n evn auvtoi/j (c.—8—,) and , evn oi-j dikaiosu,nh katoikei (c.—13.)

The last verse of c. just quoted, however, appears to have some reference to what is said in c., not only with respect to Lot as we have already seen, but also with respect to Noah. Noah is thus spoken of in c.

[p. 28]

kai. avrcai,ou ko,smou ouvk evfei,sato avlla. og; doon Nw/e dikaiosu,nhj kh,ruka evfu,laxen

And spared not the old world, but saved Noah, the eighth person, a preacher of righteousness. (5.)

The verse in c., as already given, runs thus.

kainou.j de. ouvranou.j kai. gh/n kainh.n kata. to. evpa,ggelma auvtou/ prosdokw/men( evn oi-j dikaiosu,nh katoikei/Å

Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.

Here it is said with reference to the world before the flood out of which Noah was preserved, that the Almighty avrcai,ou ko,smou ouvk evfei,sato “spared not the old world,” (c.;) and with reference to the world that is to be hereafter, into which all the people of God are to enter, kainou.j de. ouvranou.j kai. gh/n kainh.n** ))) prosdokw/men(” We look for new heavens and a new earth.” — Moreover, as Lot is called Dikaioj, “Righteous,” so Noah placed in the midst of the ungodly world is called dikaiosu,nhj kh,rux “A preacher of righteousness.” To this again then we discover a reference in the evn oi-j dikaiosu,nh katoikei “In which dwelleth righteousness” in c. As righteous Lot dwelt in the midst of the abominations of the condemned city, so was Noah a solitary preacher of righteousness dwelling in the midst of the world of the ungodly, or the old world. But in the new world, that world which is yet to come, dwelleth righteousness only. Thus in the one instance we have the condition of a solitary preacher of righteousness in the midst of an ungodly world; and in the other the condition of the people of God in a world into which none but the righteous shall enter.

The ignorance of the wicked is set forth in c. evn oi-j avgnoou/sin blasfhmou/ntej( “Speaking evil of the things they understand not,” (—12—.) The true nature of this ignorance appears in c. Lanqa,nei ga.r auvtou.j tou/to qe,lontaj ” For this they willingly are ignorant of,” (5—.)

In c. we have the repetition evn th/| fqora/| auvtw/n kai. fqarh,sontai (—12:) in c., according to Griesbach’s reading, the repetition evn evmpaigmonh/| evmpai/ktai (—3—.) If there are any who shall utterly, eternally, and without remedy perish, (evn th/| fqora/| auvtw/n kai. fqarh,sontai, c.,) it is the decided, impenitent, habitual scoffers, (evn evmpaigmonh/| evmpai/ktai( c )

The character of scoffers, evn evmpaigmonh/| evmpai/ktai, given to the wicked in c., also answers to what is said of their behaviour in their intercourse with the godly in c., evntrufw/ntej evn tai/j avpa,taij auvtw/n suneuwcou,menoi u`mi/n, “Sporting themselves with their own deceivings while they feast with you,” (—

* The clause kainou.j de. ouvranou.j kai. gh/n kainh.n bears the form of an introverted parallelism. { kainou.j

{ ouvranou.j

{ kai. gh/n{ kainh.n

Thus the adjective kainoj; is made as conspicuous as possible, and our attention is the more forcibly carried back by it t o a rv c a i o, u i n c .

2 PETER. 38

13.) We have the idea, in both clauses, of mockery and ridicule: perhaps with this distinction; that open mockery is signified in the passage from c., and concealed ridicule in that from c.—(This correspondence comes in confirmation of the judgment of commentators in general, who prefer the received reading evntrufw/ntej evn tai/j avpa,taij auvtw/n, to that found in some copies, evntrufw/ntej evn tai/j avpa,taij auvtw/n or u`mw/n.)

The personal depravity and lewdness of the wicked appear both in c. and c. ovfqalmou.j e;contej mestou.j moicali,doj kai. avkatapau,stouj a`marti,aj, “Having eyes full of adultery and that cannot cease from sin,” (c., 14—:) kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi “Walking after their own lusts,” (c. —3—.)

Activity in the propagation of error is coupled with licentiousness of character both in c. and c. The former of the passages last quoted stands connected thus; ovfqalmou.j e;contej mestou.j moicali,doj kai. avkatapau,stouj a`marti,aj delea,zontej yuca.j avsthri,ktouj(“Having eyes full of adultery and that cannot cease from sin, beguiling unstable souls,” (c., 14—:) the latter thus; kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi kai. le,gontej\ pou/ evstin h` evpaggeli,a th/j parousi,aj auvtou, “Walking after their own lusts, and saying, Where is the promise of his coming,” &c. (c., —3, 4.)

A part of these instances might suffice. I have chosen however to give the whole of them, though not all that might be given.—Is it not surprising that learned men should have suspected the genuineness of c., (chapter ii.:) and that because they have thought its style materially different from the style of the two other chapters? On such grounds it is that the integrity of the Sacred Volume is called in question: and that by learned men! O how much wanted often is a little examination of the text and letter of [p. 29] God’s word, amidst the discussions and the dilutions of criticism!

The fact is, that c. is so closely and intimately connected with the rest of the Epistle, that it is impossible to detach it without an act of violence. The general plan makes it a necessary part of the whole, and the corresponding terms mark its more paricular connexion with c. As well might it be asserted that the main deck is not a part of the ship, as that this second chapter is not a part of the Epistle.

2 PETER. 39Most of the verbal correspondences of C. and C, are here subjoined at one view.

C. ———

diegei,rein u`ma/j evn u`pomnh,sei( 13.
ouk mellh,sw avei. u`ma/j u`pomimnh,|skein( 12−.

kai,per eivdo,taj kai. evsthrigme,nouj evn th/| parou,sh| avlhqei,a|Å −12.

———

diegeirw u`min en u`pomenhsei thn eilikginh dianoian

————

———— ========

twn apostolwn h`mwn

————

a.
ouk mellh,sw avei. u`ma/j u`pomimnh,|skein i. 12−.

spouda,sw de. ))) u`ma/j ))) th.n tou,twn mnh,mhn poiei/sqai −15.

tauthn hdh )))) deuteran u`min grafw epistolhn

b.to.n profhtiko.n lo,gon( 19−.

hvne,cqh POTE profhtei,a,( 21−.

ag` ioi. qeou/ an; qrwpoi −21.

e;sontai yeudodida,skaloi( ii. 1.eivj h`me,ran kri,sewj 9.

kri,ma ek; palai oukv arv gei/ kai. h` apv wl, eia 3.a[lwsin kai. fqora.n 12.

katafqarh,sontai −12.

eij aiwna ththrhtai −17.
eivj kri,sin throume,nouj( 4.
eivj h`me,ran kri,sewj )))) threi/n( −9.

diegeirw u`min )))) thn eilikrinh dianoian

h`mei/j hvkou,samen 18−.

twn proeighmenwn r`hmatwn u`po twn a`giwn profetwn

————

twn proeirhmenwn r`hmatwn

twn ag` iwn profetwn

========
eleusontai ))) empaiktai iii. 3.

————

tou Qeou h`meraj 12)

————

———— ————

krisewj kai apwleiaj −7) katakahsetai − 10)

eij h`meran krisewj 7.h`mera Kugiou 10−)

teqnsaurismenoi eisi( puri throumenoi eij h`meran krisewj 7)

ouvk avrgei/ −3−.ouv nusta,zei −3.

ouv bradu,nei 9−.————

10−.
avrcai,ou ko,smou ouvk evfei,sato 5−.

kataklusmo.n ko,smw| avsebw/n evpa,xaj(−5.avsebw/n −5. avsebe,sin−6.
euvsebei/j 9−.
twn/ aqv es, mwn env asv elgeia, | anv astrofhj/ 7.o` di,kaioj evgkatoikw/n evn auvtoi/j −8−.

evn th/| fqora/| auvtw/n katafqarh,sontai −12.evntrufw/ntej evn tai/j avpa,taij −13.

kata. ta.j ivdi,aj evpiqumi,aj auvtw/n poreuo,menoi −3.

to,te ko,smoj u[dati kataklusqei.j avpw,leto\ 6.kainou.j de. ouvranou.j kai. gh/n kainh.n 13−.

avsebw/n avnqrw,pwn −7.
euvsebei,aij(12−.
ag` ia, ij anv astrofai/j 12−.
evn oi-j dikaiosu,nh katoikei/ −13.
evn evmpaigmonh/| evmpai/ktai −3−. (Griesbach)evn evmpaigmonh/| evmpai/ktai −3−. (Griesbach)

kata. taj. IVDI,AS evpiqumi,aj auvtw/n poreuo,menoi −3.===========

ovfqalmou.j e;contej mestou.j akv atapau,stouj am` arti,aj 14−.

moicali,doj

————

kai.

———c.

———.c.

evxakolouqh,sousin auvtw/n tai/j avselgei,aij 2−. (Griesbach)

katalei,pontej euvqei/an o`do.n evplanh,qhsan(

evxakolouqh,santej th/| o`dw/| tou/ Balaa.m 15−.
ovpi,sw sarko.j evn evpiqumi,a| miasmou/ poreuome,nouj

a.
I will not be negligent to put you continually in

remembrance i. 12−.
I will endeavour that ye may … have these things

always in remembrance. 15.
To stir you up by way of remembrance − 13.

————I will not be negligent to put you continually in

remembrance 12.

————To put you in remembrance, though ye know and be

established in the present truth 12.

2 PETER. 40

C. C

a.Istirupyourpuremindsbywayofremembrance.

Thissecondepistle…Inowwriteuntoyou
I stir up your pure minds by way of remembrance.

[p. 30]

C. ——— b.

WE heard. 18.
The word of prophecy. 19—. Prophecy came …. in old time. 21—.

HOLY men of God. —21.

c.
There shall be false teachers, ii. 1.

Against the day of judgment. 9.

Judgment and …. perdition. 3.

Shall utterly perish. —12.

Is reserved for ever. —17.
Reserved unto judgment. —4.
To reserve …. against the day of judgment. —9.

Lingereth not. —3. Slumbereth not. —3.

———

2 PETER. 41

———— ————

The words which were spoken before by the holy.

———— ========

————

————
————
————

The HOLY prophets.

There shall come …. scoffers, iii. 3.

Against the day of judgment. 7. The day of the Lord. 10—.
The day of God. 12.

Us the apostles.

The words which were spoken before by the holy prophets.

Judgment and perdition. —7.

Shall be utterly burned, or, Shall be burned up. —10.

[p. 31]

Which have forsaken the right way, and are gone astray, following the way of Balaam. 15—.

Walking after the flesh in the lust of uncleanness. 10—.

And many shall follow their lascivious ways. 2—. (Griesbach.)

———— Spared not the old world. 5—. Bringing in the flood

upon the world of the ungodly. —5.

————

Slacketh not. 9—.
Walking after their own lusts. —3.

New heavens and a new earth. —13—.

Are kept in store, reserved unto fire against the day of judgment. 7.

The world that then was, being flooded with water, perished. 6.

C. ——— c.

The ungodly. —5. To live ungodly. —6.

The godly. 9.

The filthy conversation of the wicked. —7.

That righteous man, dwelling among them. 8—.

Sporting themselves with their own deceivings. -13.

———

All holy conversation. —11.

Wherein dwelleth righteousness. —13.

Scoffers. 3.

Having eyes full of adultery, and that cannot cease

Walking after those lusts which are so peculiarly theirs. —3.

from sin. 14—.

i. 12—15. St. Peter.
b. i. 16—21. Apostles and Prophets.

2 PETER. 42

————
————
————
————
————

Ungodly men. —7.

Godliness. —11.

[p. 32]

==========

Thus c. corresponding to c. as well as a. to a. and b. to b., the whole C, corresponds to the whole C.— This correspondence may be exhibited in the following manner.

ii. 1—22. The wicked. Their impurity, deceptions, profaneness, final destruction, &c. The final deliverance of the righteous.

iii. 1. St. Peter.
b. iii. 2. Prophets and Apostles.

iii. 3—13. The wicked. Their impurity, deceptions, profaneness, final destruction, &c. The final deliverance of the righteous.

Having thus disposed of C. and C., which together form the bulk of the Epistle, let us now proceed to B. and and B.—B. consists of exhortation, and B. corresponds to B.

g.
f. 10. dio. mal/ lon( adv elfoi(, spouda,sate bebai,an u`mw/n th.n

2 PETER. 43

[p. 33]

euvse,beian( 7 evn de. th/| euvsebei,a| th.n filadelfi,an( evn de. th/| filadelfi,a| th.n avga,phnÅ (i. 5−7.)

8. TAUTA GAR u`mi/n u`pa,rconta kai. pleona,zonta ouvk avrgou.j ouvde. avka,rpouj kaqi,sthsin eivj th.n tou/ kuri,ou h`mw/n VIhsou/ Cristou/ evpi,gnwsin\ (i.8.)
9 w|- GAR mh. pa,restin tau/ta( tuflo,j evstin muwpa,zwn( lh,qhn labwn. tou/ kaqarismou/ twn/ pal, ai autv ou/ a`martiw/nÅ (i.9.)

klh/sin kai. evklogh.n poiei/sqai (i.10−.)

TAUTA GAR poiou/ntej ouv mh. ptai,shte, poteÅ (i.−10.)
11. OUTWS GAR plousi,wj evpicorhghqh,setai u`mi/n h` ei;sodoj eivj th.n aivw,nion basilei,an tou/ kuri,ou h`mw/n kai. swth/roj VIhsou/ Cristou/ (i.11.)

5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge f. temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to

brotherly kindness charity. (i. 5-7.)

8 FOR if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ, (i. 8.)
9 FOR he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. (i. 9.)

g.
f. 10 Wherefore the rather, brethren, give diligence to make your calling and election sure. (i. 10—.)

FOR if ye do these things, ye shall never fall. (i.−10.)
g. 11 FOR so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and

Saviour Jesus Christ. (i.11.)

B. thus analyzed, is found to consist of two exhortations, in f. and f., with two arguments or reasons in support of each in g. and g. —We have the first exhortation in f., Kai. auvto. tou/to de. spoudh.n pa/san pareisene,gkantej evpicorhgh,sate evn th/| pi,stei u`mw/n th.n avreth,n( k) t) l) “And beside this, giving all diligence, add to your faith virtue;” &c. —Then come the two reasons in support of this first exhortation, in g.: each of which reasons has the particle Gar, “For,” towards its beginning. Tau/ta ga.r u`mi/n u`pa,rconta k) t) l), “FOR if these things be in you,” &c.(8—:) w-| ga.r mh. pa,restin tau/ta(. “FORhe that lacketh these things,” &c.(9−.) —We have afterwards the second exhortation in f., dio. ma/llon( avdelfoi,( k) t) l), “Wherefore the rather, brethren, give diligence,” &c. (10—.)—Then come the two reasons in support of this second exhortation in g., each of these also having gar, (“For,”) towards its beginning. Tau/ta ga.r poiou/ntej k) t) l. “FOR if ye do these things,” &c. (10:) Ou[twj ga.r k) t) l)“FOR so,” &c. (11—.) —Thus in f. and f., we have the two exhortations; and in g. and g. the two considerations or reasons in support of each: and thus exhortation may be regarded as the leading topic of B.

The topic of exhortation which appears twice in B., also appears twice in B.: once at the beginning;Dio agaphtoi( tauta prosdokwntej( spoudasate k) t) l) “Wherefore, beloved, seeing that ye look for these things, give diligence,” &c. (14—;) and once at the end, u`mei/j ou=n( avgaphtoi,( proginw,skontej fula,ssesqe( “Ye therefore, beloved, seeing ye know these things before, beware,” &c. (17—.)

2 PETER. 44

Some verbal correspondences also are observable in B. and B. For instance, diligence is recommended in both.

Kai. auvto. tou/to de. spoudh.n pa/san pareisene,gkantej (5—.)dio. ma/llon( avdelfoi,( spouda,sate (10—.)

Dio,( avgaphtoi,( tau/ta prosdokw/ntej spouda,sate (14—.)And beside this, giving all diligence, (5—.)

Wherefore the rather, brethren, give diligence, (10—.)Wherefore, beloved, seeing that ye look for these

things, give diligence, (14—.)

In these three clauses we have spoudh.n spouda,sate spouda,sate “Diligence,” “Give diligence,” “Give diligence.” The correspondence of the second and third lines is particularly observable. Besidesma/llon( spouda,sate, “The rather give diligence,” in the second, and tau/ta prosdokw/ntej spouda,sate“Seeing that ye look for these things give diligence,” in the third, we have Dio, “Wherefore,” in each, and also avdelfoi,( “Brethren,” in the one, and avgaphtoi,( “Beloved,” in the other.

The use of the second person plural of the imperative mood prevails both in B. and B. While in B. we have Epicorhghsate (5,) and Epoudaste (10—,) in B. we find Epoudaste (14—,) H`geisqe( (15,)Fulasseste, (17,) and Auxanete, (18—.) —We have the participle preceding the imperative mood also, in each: in B., pareisene,gkantej evpicorhgh,sate, (5—;) in B., prosdokw/ntej spouda,sate, (14—,) and proginw,skontej fula,ssesqe( (17—.) —The neuter plural of the pronoun Ou`toj, “This,” is used much in the same way in B. and B. In B. we have Tauta gar , “For these things,” (8—;) `Wj gar mh paresti tauta, “For he that lacketh these things” (8—;)and Tauta gar poiountej, “For if ye do these[p. 34] things,” (—10:) and in B., Tauta prosdokwntej “Seeing that ye look for these things” (14—;)Lalwn en autaij peri touton, “Speaking in them of these things,” (16—.) (This use of the neuter plural of Ou`oj is not however entirely confined to B. and B.)

Moreover there is some resemblance in the nature of the exhortations in B. and B. In B. the Apostle teaches us to give diligence to add to our faith virtue, to our virtue knowledge, &c.; enumerating various Christian graces and acquirements: and in B, he teaches us to give diligence that we may be found at the last day “without spot and blameless.” In the one instance we are exhorted to acquire every grace: in the other, to be devoid of every sin. The advice is positive in the former instance and negative in the latter: the one exhortation is necessary to the other: yet more is required in the latter than in the former instance. To have attained in a greater or less degree to each of the graces enumerated in the former instance may be the lot of many. To possess a character of spotless and blameless purity, of entire freedom from every stain and blemish of sin, which is the object set before us in the latter instance, though it should be the purpose and endeavour of all, has probably been the lot of none: except indeed of Him who proved to us by his example and teaches us by his word, that this is not impossible, and that every thing which comes short of it is sin.

This relates to the beginning of B. and B. There is also some degree of resemblance in the advice given towards the end of these two members. Towards the end of B. the Apostle says,

Dio. ma/llon( avdelfoi,( spouda,sate bebai,an u`mw/n th.n klh/sin kai. evklogh.n poiei/sqai(

Wherefore the rather, brethren, give diligence to make your calling and election sure, (10—:)

evkpe,shte tou/ ivdi,ou sthrigmou/(

Kai. auvto. tou/to de. spoudh.n pa/san pareisene,gkantej

5−.

2 PETER. 45

and towards the end of B.,
u`mei/j ou=n( avgaphtoi,( proginw,skontej fula,ssesqe( i[na mh. th/| tw/n avqe,smwn pla,nh| sunapacqe,ntej

Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness. (17.)

Both these passages convey an admonition to hold fast that we have, and not to 1ose advantages already ours.

There seems also to be some resemblance in the character of those concerning whom the Apostle speaks unfavourably in B. and B. In B. he says w-| ga.r mh. pa,restin tau/ta( tuflo,j evstin muwpa,zwn(“For he that lacketh these things is blind, and cannot see afar off,” (9—:) in B., a] oi` avmaqei/j kai. avsth,riktoi streblou/sin “While they that are unlearned and unstable wrest,” (—16—.)—Ignorance, spiritual darkness, and spiritual deficiency are implied in both cases. Moreover Muwpazwn implies avoluntary closing of the eyes: so that both passages suggest the idea of wilfulness. In Muwpazwn we have wilful ignorance, and in Streblousin wilful perversion, of divine truth.

I follow Schleusner in saying that Muwpazwn implies a voluntary closing of the eyes. (See also Macknight in loc.) Schleusner’s rendering of the passage in which the word occurs above, is “Qui his virtutibus destituitur, caecus est et caecutiehs, seu sponte clandit oculos, ut ne videat, quod invitus videt.” But that this is the true meaning of the passage appears also from the following consideration: that if, in the phrase Tufloj esti( muwpazwn( Muwpazwn merely means “Seeing imperfectly,” then less is signified by this word than by Tufloj a word already used, which signifies “Seeing not at all:” but if Muwpazwn implies a voluntary act, and the wilful closing of the eyes, then things are as they ought to be, the sense advances from Tufloj to Muwpazwn, and with the additional word we receive an additional idea: and thus wilfulness is ’signified in B. as well as B.—It is striking, that a passage towards the end of the third chapter of the Epistle should thus lead us to the true force of one towards the beginning of the first.

The following are the most remarkable of the verbal correspondences of B. and B.

B.
dio. ma/llon( avdelfoi,( spouda,sate 10−.

evpicorhgh,sate −5−.spouda,sate 10−.

Dio(, agv aphtoi(, taut/ a prosdokw/ntej spouda,sate 14−. ————

auvxa,nete 18−. ————

spouda,sate 14−.h`gei/sqe( −15−.fula,ssesqe( 17−.

B.pareiseneg, kantej epv icorhghs, ate 5−.

Tauta gar poiountej −10.

prosdokw/ntej spouda,sate 14−.

proginw,skontej fula,ssesqe( 17−. ————

Tauta prosdokw/ntej 14−.peri. tou,twn( 16−.

Tauta gar 8−.
w-| ga.r mh. pa,restin tau/ta( 9−.

2 PETER. 46

[p. 35]

==========
Andbesidethisgivingalldiligence.5—. Wherefore Wherefore, beloved, seeing that ye look for these

the rather, brethren, give diligence. 10−. For if ye do these things. —10.

things, give diligence. 14—, ————

Seeing that ye look for these things. 14—.

Of these things. 16—.

For these things. 8—.
For he that lacketh these things. 9−.

==========

The other correspondences given in Greek would not appear very striking in English.Thus B. corresponds to B. as well as C. to C.—We now come to the two extreme or epistolary members, A. and A. In these also there are one or two particulars to be noticed in the way of correspondence.The Apostle desires, in A., that grace (and peace) may be multiplied to those whom he addresses, “In the knowledge of God and of Jesus our Lord.” (2.) In A. he tells them to “Grow in the grace andknowledge of our Lord and Saviour Jesus Christ.” In each of these instances he couples grace and knowledge.The benediction of St. Peter at the beginning of the Epistle in A., “Grace and peace be multiplied”(Plhqunqeih) “unto you in the knowledge of God,” &c., (2,) agrees with his closing admonition in A. “Grow” (Auxanete) “in grace and in the knowledge of our Lord,” &c.—The idea of increase or augmentation appears in each, as well as the ideas of grace and knowledge.In A. the Apostle sets forth the benefits which Christians have received, particularly imputing them to the free gift of the Lord, Wj pa,nta h`mi/n th/j qei,aj duna,mewj auvtou/ ))) dedwrhme,nhj, “According as his divine power hath given us all things,” (3—;) DiV w-n ta. ti,mia kai. me,gista h`mi/n evpagge,lmata dedw,rhtai, “Whereby are given unto us exceeding great and precious promises,” (4—.) In A. again he attributes all the glory to the Lord, saying auvtw/| h` do,xa kai. nu/n kai. eivj h`me,ran aivw/noj, “To him be the glory, both now and for ever.”If Dou/loj kai. avpo,stoloj VIhsou/ Cristou/ at the beginning of A. means “A servant and apostle of Jesus Christ,” then Evn ca,riti kai. gnw,sei tou/ kuri,ou h`mw/n kai. swth/roj VIhsou/ Cristou/ at the beginning of A. means “The grace and knowledge of our Lord and Saviour Jesus Christ;” which rendering, therefore, I have adopted, connecting Cariti as well as Gnwsei with Tou Kuriou h`mwn(— Moreover ifTou Kuriou h`mwn kai Swthroj Ihsou Cristou(in A., means
Our Lord and Saviour, Jesus Christ,then undoubtedly

Tou Qeou h`mwn kai Swthroj Ihsou Cristou

in A., (—1,) means

A.ca,rij u`mi/n ))) plhqunqei,h 2−.

ca,rij u`mi/n ))) plhqunqei,h evn evpignw,sei 2−.evpignw,sei tou/ qeou/ kai. VIhsou/ tou/ kuri,ou h`mw/n −2.

evpignw,sewj tou/ kale,santoj h`ma/j k) t) l) −3.
~Wj pa,nta h`mi/n th/j qei,aj duna,mewj auvtou/ ))))

gnw,sei tou/ kuri,ou h`mw/n kai. swth/roj VIhsou/ Cristou/Å

dedwrhme,nhj 3−.

qei,aj koinwnoi. FUSEWS −4−.

dou/loj kai. avpo,stoloj VIhsou/ Cristou/ 1−.

———— ————

auvtw/| h` do,xa
AUXANETE de. evn ca,riti

tou/ qeou/ h`mw/n kai. swth/roj VIhsou/ Cristou/ −1.==========

Grace … be multiplied unto you. 2—.
Grace … be multiplied unto you, in the knowledge,

&c. 2—.

————

———— According as his divine power hath given unto us all

The knowledge of God and of Jesus our Lord. —2.
The knowledge of him that hath called us, &c. —3. Christ.

things. 3—.
Partakers of the divine nature, (Fusewj;) —4—. A servant and an apostle of Jesus Christ. 1—,

Of our God and Saviour, Jesus Christ. —1.

———— ————

2 PETER.

Our God and Saviour Jesus Christ;

which rendering therefore I have adopted, in conformity with the marginal note of our Authorized V ersion.*

Other correspondences might be insisted upon; but these are sufficient. A. corresponds to A., as well as B. to B. and C. to C.

[p. 36]

auvxa,nete de. evn ca,riti

————

auvxa,nete de. evn ca,riti kai. gnw,sei

————

ca,riti kai. gnw,sei )))) VIhsou/ Cristou/Å

————

————==========

tou/ kuri,ou h`mw/n kai. swth/roj VIhsou/ Cristou/Å

Grow in the grace, &c.
Grow in the grace and knowledge, &c.

The knowledge of our Lord and Saviour, Jesus To him be the glory.

Grow (Auxanete) in the grace, &c.

The grace and knowledge of…. Jesus Christ. (Notgrace, and the knowledge, &c.)

Of our Lord and Saviour, Jesus Christ.

Other correspondences might be insisted upon, but these are sufficient. A. corresponds to A. as well as B. to B. and C. to C.

There are some points in which St. Peter does not appear to have tied himself strictly to the laws of parallelism in composing this epistle: yet its general character will not admit of a question.—Some parts of the first member, A., cannot perhaps be strictly called epistolary. The first verse indeed is the superscription, the second the benediction: but in the third and fourth the Apostle sets forth the spiri- tual benefits already received, and those hoped for as yet to come, by the persons whom he

* See also Bishop Middleton on the Greek Article, page 621, &c. and Granville Sharp’s Rule.

i, 1—4. Epistolary.
B. i. 5—11. Exhortation.

2 PETER. 48

addresses.—The benediction however in the second verse leads to these topics. The Apostle prays in the second verse that grace and peace may be multiplied to those whom he addresses, “In the know- ledge of God and of Jesus our Lord:” and proceeds in the [p. 37] third verse to rest his prayer upon the benefits they had already received “Through the knowledge,” as before, “of him,” &c. Thus though the passage cannot be strictly called epistolary in every part, there is a thread of connexion running through it, and as it were, stringing it together.— One or two expressions again, of c. the last member of C., may be considered hortatory; whereas the hortatory members are B. and B.—And with regard to the concluding verse of the Epistle, (iii. 18,) there is some doubt whether the whole of it ought to appear in A., the last member; or whether the first word or two of it do not seem to belong rather to B., the last member but one. These particulars however, and some others that might be mentioned, do not amount to material variations from the plan of the Epistle.

The plan may be exhibited in the following manner.

C. i. 12—ii. 22.

C. iii. I—13.

a. i. 12—15. St. Peter.
b. i. 16—21. Apostles and Prophets.

c. ii. 1—22. The wicked, &c.

a. iii. 1. St. Peter.
b. iii. 2, Prophets and Apostles.

c. iii. 3—13. The wicked, &c.

B. iii. 14—18—. Exhortation. iii. 18. Epistolary.

THE

FIRST EPISTLE OF PAUL THE APOSTLE

TO THE

THESSALONIANS.

THIS Epistle is arranged at pages v., vi., as an introverted parallelism of four members, A. B. B. A.: A.corresponding to A. and B. to B.

Of the two central members, B. and B., B. the former is subdivided into a. and b., and B. the latter into a. and b.: a. corresponding to a. and b. to b., so that B. as a whole corresponds to B. as a whole.

We must consider in the first place the character of a. and a.—a. is an alternate parallelism of four members, c., d., c. d.; c. corresponding to c. and d. to d.: and a. an introverted parallelism of four members, e. f. f. e.; e. corresponding to e. and f. to f.

These two parallelisms, a. and a., resemble one another very strikingly in the distinctness with which the beginnings and endings of the several members in each are defined by corresponding terms.—In a., for instance, we have the beginning of c. corresponding to the beginning of c., and the end of c. to the end of c. The same is true of d., d.: and in a., of e., e., and f., f., respectively. I shall show this in the proper places; but will now bring together the corresponding terms at the beginnings and endings of all the different members, that the reader may see what I mean at one view.

[p. 39]

c.
Euvcaristou/men tw|/ qew/| pa,ntote peri. pa,ntwn u`mw/n i.

2−. (Beginning of c.)VIhsou/n to.n r`uo,menon

evrcome,nhjÅ−10. (End of c.)

dia. tou/to kai. h`mei/j euvcaristou/men tw/| qew/| avdialei,ptwj( ii.13−. (Beginning of c.)

h`ma/j evk th/j

————

ovrgh/j th/j e;fqasen de. evpV auvtou.j h` ovrgh. eivj te,lojÅ

−16. (End of c.)==========

Loipo.n ou=n( avdelfoi,( evrwtw/men u`ma/j kai. parakalou/men iv. 1−. (Beginning of e.)

===========

————

e;xw kai. avpo. panto.j ei;douj ponhrou/ avpe,cesqeÅ

i[na peripath/te euvschmo,nwj pro.j mhdenoj. creia, n ec; hte 12. (End of e.)

tou.j

Ouv qe,lomen de. u`ma/j avgnoei/n( avdelfoi,( peri. tw/n koimwme,nwn( iv. 13−. (Beginning of f.)

Peri. de. tw/n cro,nwn kai. tw/n kairw/n( avdelfoi,( ouv crei,an e;cete u`mi/n gra,fesqai v. 1. (Beginning of f.)

18. (End of f.)

e[na( kaqw.j kai. poiei/te 11. (End of f.)=========

1 THESSALONIANS. 50

d. d.

Auvtoi. ga.r oi;date( avdelfoi,( thn. eis; odon hm` wn/ thn. proj. um` aj/ ii. 1−. (Beginning of d.)

h`mei/j de,( avdelfoi,( avporfanisqe,ntej avfV u`mw/n ii. 17−. (Beginning of d.)

eivj to. peripatei/n u`ma/j avxi,wj tou/ qeou/ 12−. (End of d.)

————

eivj to. ))) katarti,sai ta. us` terh,mata th/j pi,stewj u`mw/n iii. −10. (End of d.)

VErwtw/men de. u`ma/j( avdelfoi,( v. 12−. (Beginning of e.)

22. (End of e.) =========

————

{Wste parakalei/te avllh,louj evn toi/j lo,goij tou,toij Dio. parakalei/te avllh,louj kai. oikv odomeit/ e eij- ton.

[p. 40]

c.
We thank God always for you all. i. 2—. (Beginning

of c.)
Jesus, which delivered us from the wrath to come.—

10. (End of c.)

For this cause also we thank God without ceasing, ii. 13—. (Beginning of c.)

But the wrath is come upon them to the uttermost.—16. (End of c.)

d.
For yourselves know, brethren, our entrance in unto

But we, brethren, being taken from you. ii. 17—. (Beginning of d.)

=========

you. ii. 1—. (Beginning of d.)
That (eij to) ye might walk worthy of God, &c. 12. That (Eij; to) we might perfect that which is lacking in

(End of d.)

e. Furthermore then we beseech you,

exhort you. iv. 1—. (Beginning of e.)

your faith, iii.—10. (End of d.)========

————

brethren,

and

But we beseech you, brethren, v. 12 (Beginning of e.)

e.
That ye may walk honestly (Euschmonwj) toward them

that are without, (That your behaviour may be comely in the sight of the heathen, Macknight,) and that ye may have need of nothing. 12. (End of e.)

=========

f.
But I would not have you to be ignorant, brethren,

concerning them which are asleep, iv. 13—. (Beginning of f.)

But concerning the times and seasons, brethren, ye have no need that I write unto you. v. 1. (Beginning of f.)

———— Wherefore comfort one another with these words. 18.

1 THESSALONIANS. 51

[p. 41]

e.
Abstain from all appearance of evil. 22. (End of e.)

(End off.)

Wherefore comfort one another and edify one another, even as also ye do. 11.

(End of f.)========

Thus both in a. and a., the commencement and termination of the several members are marked with great precision. And if we go on to b. and b., we find the transition to a new topic, namely prayer, effected in much the same way in each.—At the beginning of b. we have Autoj de o` Qeoj kai Pathr h`mwn “Now God himself and our Father,” &c. (iii. 11—:) and at the beginning of b., Auvto.j de. o` qeo.j th/j eivrh,nhj “Now the God of peace himself,” &c. (v. 23—.).These circumstances alone are of great use in determining the real character of a. and a.—Let us now proceed to examine a. more particularly.

The reader will find on examination that in c. and c., the first and third members of a., the Apostle expresses his thankfulness to God for the spiritual welfare and attainments of the Thessalonians, which are set forth at length in these two members: while d. and d., the second and fourth members, relate more particularly to himself and those with him. The difference between d. and d. is, that the former, d., refers to the time past, when Paul and his brethren in the ministry were with the Thessalonians: and the latter, d., to the time present, when the Epistle is sent: so that in d. we have an appeal to the Thessalonians on the part of the Apostle, respecting his own and his companions’ de- portment while they were with the Thessalonians; and in d. a representation of their state of mind and feelings toward them, at the time of sending the Epistle.

These particulars will be found on examination to be correct in the main, as giving a general view of the passage: c. and c. expressing the thankfulness of the Apostle and his companions for the spiritual welfare of the Thessalonians, d. and d. more particularly referring to themselves.

There seems to be some departure from the general plan in c. This member begins indeed, like c., with thanksgiving and commendation for the good qualities of the Thessalonians: but it afterwards goes on to speak of the persecuting Jews. This digression however reminds us of a. in the Second Epistle to the Thessalonians, where as we noticed, there is one very much of the same kind. There, as here, the leading topic is thanksgiving for the spiritual excellences of the Thessalonians. Among these the Apostle speaks of their patience, and their patience leads him to mention their persecutors. In the present instance, having expressed his thankfulness for the readiness of the Thessalonians to receive the Gospel, the Apostle goes on in the fourteenth verse, to compare them, in the way of commendation, with the Jewish believers, particularly with respect to their patience, or what they had suffered. And this leads him to denounce the Jewish persecutors here, exactly as in the other Epistle he denounces the persecutors of the Thessalonians: so that thanksgiving and commendation lead to the mention of patience, and patience to that of persecutors; and thanksgiving and commendation are the leading topics in c. as well as in c.

i. 2—10. The Thessalonians.

Thanksgiving and commendation for their spiritual welfare. d.

1 THESSALONIANS. 52

The following skeleton, then, sets forth the leading topics of the four members into which a. is divided.

[p. 42]

ii. 1—12. St. Paul and his brethren in the ministry. Their conduct while present.

ii. 13—16. The Thessalonians.
Thanksgiving and commendation for their spiritual welfare.

c.
d. ii. 17 — iii. 10. St. Paul and his brethren in the ministry.

Their feelings while absent.

Euvcaristou/men tw/| qew/| pa,ntote peri. pa,ntwn u`mw/n i.2−.(Beginningofc.)O`ti…5−.

Various corresponding terms are found both in c., c., and in d., d. Let us begin with c. and c.

————

VIhsou/n to.n r`uo,menon h`ma/j evk th/j ovrgh/j th/j e;fqasen de. evpV auvtou.j h` ovrgh. eivj te,lojÅ

evrcome,nhj −10. (End of c.)
u`mw/n tou/ e;rgou th/j pi,stewj 3−.

h` pi,stij u`mw/n −8−.

−16. (End of c.) ————

evn u`mi/n toi/j pisteu,ousin −13.

————

lo,gon avnqrw,pwn avlla. kaqw,j evstin avlhqw/j kai. th/j u`pomonh/j th/j evlpi,doj tou/ kuri,ou h`mw/n lo,gon qeou/( −13−. (Similarity of construction. In

u`mw/n tou/ e;rgou th/j pi,stewj 3−.VIhsou/ Cristou/ −3.

each instance, more than one genitive case. As

Cicero, Quae sit hominum indignatio frontis tuae.)

————

o[ti to. euvagge,lion h`mw/n ouvk evgenh,qh eivj u`ma/j evn lo,gw| mo,non avlla. kai. evn duna,mei kai. evn pneu,mati a`gi,w| kai. evn plhrofori,a| pollh/|( 5.

o[ti paralabo,ntej lo,gon avkoh/j parV h`mw/n tou/ qeou/ evde,xasqe ouv lo,gon avnqrw,pwn avlla. kaqw,j evstin avlhqw/j lo,gon qeou/( o]j kai. evnergei/tai evn

o`poi,an ei;sodon e;scomen pro.j u`ma/j( 9−.dexa,menoi to.n lo,gon −6−.

Kai. u`mei/j mimhtai. h`mw/n evgenh,qhte 6−.w[ste gene,sqai u`ma/j tu,pon 7−.

exa,menoi to.n lo,gon evn qli,yei pollh/| −6−.
pa/sin toi/j pisteu,ousin evn th/| Makedoni,a| kai. evn

th/| VAcai<a|Å−7.

to.n ui`o.n auvtou/ ))) o]n h;geiren evk Îtw/nÐ nekrw/n( VIhsou/n 10−.

to.n ku,rion avpokteina,ntwn VIhsou/n 15−.

dia. tou/to kai. h`mei/j euvcaristou/men tw/| qew/| avdialei,ptwj(o[ti….ii.13—.(Beginningofc.)

u`mi/n toi/j pisteu,ousinÅ −13−. ————

paralabo,ntej lo,gon ))) evde,xasqe −13−.u`mei/j ga.r mimhtai. evgenh,qhte( −14−.

ta. auvta. evpa,qete kai. u`mei/j −14−.

tw/n evkklhsiw/n tou/ qeou/ tw/n ouvsw/n evn th/| VIoudai,a| evn Cristw/| VIhsou/( −14−.

————

———— ————

————

==========

We thank God always for you all. i. 2—. (Beginning of c.)

Because our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance. 5.

What manner of entering in we had unto you. 9—.

———— And ye became followers. 6—. So that ye

became ensamples. 7—.

————

Having received the word in much affliction. — 6—.

———— To all that believe in Macedonia and Achaia. 7.

For ye … became followers. 14—.

Ye also have suffered like things. —14—.

1 THESSALONIANS. 53

[p. 43]

c. c.
For this cause also thank we God without

ceasing, ii. 13—. (Beginning of c.) ————

Jesus, which delivered us from the wrath to But the wrath is come upon them to the

come. —10. (End of c.)

Your work of faith. Your faith. —8—.

3—.

uttermost. —16. (End of c.) ————

In you that believe. —13.

————
Because when ye received the word of God

which ye heard of us, ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh also in you that believe. 13.

————

When ye received the word …. ye received it. 13—.

Having received the word. —6—.

———— His Son, …. whom he raised from the dead, even

Jesus. 10—.

==========

We now proceed to d. and d. d.

Who killed the Lord, even Jesus. 15—.

h`mei/j de,( avdelfoi,( avporfanisqe,ntej avfV u`mw/n ii. 17. (Beginning of d.)

Auvtoi. ga.r oi;date( avdelfoi,( th.n ei;sodon h`mw/n th.n pro.j u`ma/j ii. 1−. (Beginning of d.)

dio hvqelh,samen evlqei/n pro.j u`ma/j(18−. ————

eivj to. peripatei/n u`ma/j avxi,wj tou/ qeou/( k) t) l) eivj to. ))) katarti,sai ta. u`sterh,mata

12. (End of d.)

Auvtoi. ga.r oi;date( 1−.kaqw.j oi;date( −5−.u`mei/j ma,rturej 10−.

th/j pi,stewj u`mw/n iii. −10.(End of d.)eva.n u`mei/j sth,kete evn kuri,w|Å −8.

————

The churches of God which in Judea are in Christ Jesus. —14—.

Auvtoi. ga.r oi;date( −3−.

th.n ei;sodon h`mw/n th.n pro.j u`ma/j o[ti ouv kenh. ge,gonen( −1.

th.n ei;sodon h`mw/n th.n pro.j u`ma/j 1−.evgenh,qhmen nh,pioi evn me,sw| u`mw/n( −7−.

o[te pro.j u`ma/j h=men( 4−.

evn tai/j qli,yesin tau,taijÅ auvtoi. ga.r oi;date o[ti eivj tou/to kei,meqa 3.

proele,gomen u`mi/n o[ti me,llomen qli,besqai( kaqw.j kai. evge,neto kai. oi;date −4.

propaqo,ntej kai. u`brisqe,ntej( kaqw.j oi;date( 2−.

————

euvagge,lion tou/ qeou/ −2.
dedokima,smeqa u`po. tou/ qeou/ pisteuqh/nai to.

tw/| euvaggeli,w| tou/ Cristou/( iii.−2−.

evn pollh/| evpiqumi,a| ii.−17.
eivj to. sthri,xai u`ma/j kai. parakale,sai iii.−2.

euvagge,lion( 4−.
to. euvagge,lion tou/ qeou/ 8−.to. euvagge,lion tou/ qeou/ −9.

evn pollw/| avgw/niÅ−2.

h` ga.r para,klhsij h`mw/n 3−.
parakalou/ntej u`ma/j kai. paramuqou,menoi −11.

————

qeo.j ma,rtuj( −5.
u`mei/j ma,rturej kai. o` qeo,j(10−.

————

e;mprosqen tou/ qeou/ h`mw/n−9.

1 THESSALONIANS. 54

mh, pwj ))) eivj keno.n ge,nhtai o` ko,poj h`mw/n −5. ————

————

evpi. pa,sh| th/| avna,gkh| kai. qli,yei h`mw/n −7−. ————

evparrhsiasa,meqa evn tw/| qew/| h`mw/n lalh/sai pro.j
u`ma/j −2. h’ ouvci. kai. u`mei/j & e;mprosqen tou/ kuri,ou h`mw/n

————

cai,romen diV u`ma/j e;mprosqen tou/ qeou/ h`mw/n( −9.VIhsou/ Cristou ii.−19.

[p. 44]

dedokima,smeqa u`po. tou/ qeou/ pisteuqh/nai to. euvagge,lion( 4−.

to.n avdelfo.n h`mw/n kai. sunergo.n tou/ qeou/ evn tw/| euvaggeli,w| −2−.

w`j eva.n trofo.j qa,lph| ta. e`auth/j te,kna( ou[twj

o`meiro,menoi u`mw/n −7, 8−.
w`j e[na e[kaston u`mw/n w`j path.r te,kna e`autou/

avporfanisqe,ntej avfV u`mw/n( perissote,rwj evspouda,samen to. pro,swpon u`mw/n ivdei/n evn pollh/| evpiqumi,a| ii.17.

evpipoqou/ntej h`ma/j ivdei/n kaqa,per kai. h`mei/j u`ma/jiii.−6.

−11−.
dio,ti avgaphtoi. h`mi/n evgenh,qhte −8.

to.n ko,pon h`mw/n kai. to.n mo,cqon\ 9−.

———— ————

evpi. pa,sh| th/| avna,gkh| kai. qli,yei h`mw/n dia. th/j u`mw/n iii.−7.

u`mei/j ga,r evste h` do,xa h`mw/n kai. h` cara, ii.20.h` do,xa h`mw/n kai. h` cara, 20.

————

pro.j to. mh. evpibarh/sai, tina u`mw/n −9−.u`mi/n toi/j pisteu,ousin evgenh,qhmen −10.

————

unto you. ii. 1—. (Beginning of d.)

That ye would walk worthy of God, &c. 12. (End of d.)

1 THESSALONIANS. 55

d. d.

nukto.j kai. h`me,raj u`perekperissou/ deo,menoi eivj to. ))) 10−.

tw| mhde,na sai,nesqai 3−.

peri th/j pi,stewj u`mw/n−2.th.n pi,stin u`mw/n( −5−.
h.n pi,stin )))) u`mw/n −6−.dia. th/j u`mw/n pi,stewj−7.th/j pi,stewj u`mw/n −10.

————

eivj th.n e`autou/ basilei,an −12.
For yourselves know, brethren, our entrance in

nukto.j kai. h`me,raj evrgazo,menoi pro.j to. ))) −9−. ————

evn th/| auvtou/ parousi,a| ii.−19. ==========

But we,brethren,being taken from you. ii. 17. (Beginning of d.)

Wherefore we would have come unto you. 18. ————

[p. 45]

That we might … perfect that which is lacking in your faith, iii. —10. (End of d.)

For yourselves know. 1—. As ye know. Ye are witnesses. 10—.

Our entrance in unto you. 1—.

We were gentle among you. —7—.

If ye stand fast in the Lord. —8.

————

—5—. ————

———— After that we had suffered before and were

shamefully entreated, as ye know. 2—.

We were bold in our God to speak unto you 2.
————

For yourselves know, —3—. When we were with you. 4.

In all our affliction and distress. —7—.

————

That no man should be moved by these afflic- tions, for yourselves know that we are appointed thereunto. 3.

We told you before that we should suffer tribu- lation; even as it came to pass and ye know. 4.

We joy for your sakes before our God. —9.

Are not even ye, before our Lord Jesus Christ? ii. 19.

The gospel of God. —2,

We were allowed of God to be put in trust with the gospel. 4—.

———— We were allowed of God to be put in trust with

the gospel. 4—.

God is witness. —5.

Ye are witnesses, and God also. 10—.

As a father his own children. —11.

Because ye were dear unto us. —8. Our labour and travail. 9—.

Our brother and minister of God, … in the gospel. —2—.

1 THESSALONIANS.
The gospel of Christ,

[p. 46]

The gospel of God. —8—. The gospel of God. —9.

With much contention. —2.

For our exhortation. 3—. and comforted you. —11.

iii. —2—.

————

———— How we exhorted

With much desire, ii, —17.
To establish you and to exhort you. iii. —2.

———— ————

Desiring greatly to see us, as we also to see you. iii. —6.

————

Before our God. —9.

Even as a nurse (That is, A nursing mother) cherisheth her own children, so being affectionately desirous of you … —7, 8—.

We, …. being taken from you (Aporfanisqentej“Being bereaved of you.” It applies to the case of a parent bereaved of his children,) ….. endeavoured the more abundantly to see your face with much desire. ii. 17.

For ye are our glory and joy. ii. 20.

————
In all our affliction and distress. iii. —7.

————

Labouring night and day, that we might not, &c. ————

You that believe. —10.

To his, kingdom and glory. —12.

Our glory and joy. —20.

Night and day praying exceedingly, that we might, &c. 10—.

Concerning your faith. —2. Your faith. —5—.
Your faith. —6—.
By your faith. —7.

Your faith. —10. ————

At his coming, ii. —19.

————

1 THESSALONIANS. 57

[p. 47]

Let us now proceed from a. to a.
a. is arranged as a parallelism of four members, and in this respect resembles a. There is however a

difference, a. is an alternate, a. an introverted parallelism: the last member here answering to the first, and the third to the second: that is, e. to e., and f., to f.

The character of the passage may thus be shortly stated, e. and e. are hortatory, f. and f. didactic. Or, if the reader prefer the terms, e. and e. are practical, f. and f. doctrinal. In e. and e. the Apostle exhorts the Thessaloniahs to the performance of various duties, and in f. and f. he instructs them on two points upon which it was necessary that they should be rightly informed.—This I give as a general representation of the passage. The reader by casting his eye over the different members will see that it is sufficiently correct. There certainly are some hortatory expressions both in f. and f. (18,f.: 6,8,11,f.) But they evidently stand in connexion with the truths there laid down respecting the resurrection, the different prospects and characters of the godly and the wicked, &c.: whereas when we come to the beginning of e. we have no longer connexion, but transition: “But we beseech you, brethren,” &c.: these words withdrawing our attention from f. and f. and carrying it back to e., where we have “Furthermore then we beseech you, brethren,” &c. (1—.)—Thus f. and f. are integral parts, though we have some exhortation in them, as well as in e. and e.

The following then is the general character of a.

iv. 1—12. v. 12—22.

Hortatory. Hortatory.

iv. 13—18. Didactic. v. 1—11. Didactic.

The following corresponding terms are observable.

avdelfoi,( evrwtw/men arakalou/men de. u`ma/j( avdelfoi,( −10.

VErwtw/men de. u`ma/j( avdelfoi,( v. 12−. (Beginning ofe.)

Parakalou/men de. u`ma/j( avdelfoi,( 14−.
avpo. panto.j ei;douj ponhrou/ avpe,cesqe 22. (End of e.)

hg` ei/sqai autv ou.j up` erekperissou/ env agv ap, h| −13−.

————

Loipo.n ou=n(
parakalou/men iv. 1−. (Beginning of e.)

u`ma/j kai.

i[na peripath/te euvschmo,nwj pro.j tou.j e;xw kai. mhdenoj. creia, n ec; hte 12. (End of e.)

avpe,cesqai u`ma/j avpo. th/j pornei,aj −3.

————

————perisseu,ein ma/llon −10. (eijv to. avgapan/ alv lhl, ouj

i[na perisseu,hte ma/llon −1.−9.)

————

tou/to ga.r qe,lhma qeou/ evn Cristw/| VIhsou/ eivj u`ma/j Tou/to ga,r evstin qe,lhma tou/ qeou(/ o` ag` iasmoj. um` wn/ ( −18.

pw/j dei/ u`ma/j ))) avre,skein qew/|( −1−. 3−.

tin, aj paraggelia, j edv wk, amen um` in/ dia. tou/ kurio, u VIhsou/ 2.

————

oid; ate gar. tin, aj paraggelia, j edv wk, amen um` in/ dia. tou/ eivde,nai tou.j kopiw/ntaj evn u`mi/n kai. proi?stame,nouj kuri,ou VIhsou/ 2. um` wn/ env kuriw, | kai. nouqetoun/ taj um` aj/ 12.

qe,lhma qeou/ evn Cristw/| VIhsou/ eivj u`ma/j −18.

————

to. mh. u`perbai,nein kai. pleonektei/n evn tw/| pra,gmati to.n avdelfo.n auvtou/( 6−.

1 THESSALONIANS. 58

eijv pan, taj −15. ————

i[na peripath/te euvschmo,nwj pro.j tou.j e;xw kai. pa,ntote to. avgaqo.n diw,kete Îkai.Ð eivj avllh,louj kai.

eijv pan, taj −15.
nouqetei/te tou.j avta,ktouj( paramuqei/sqe tou.j

ovligoyu,couj( avnte,cesqe tw/n avsqenw/n( makroqumei/te pro.j

pan, taj 14. ————

19,20. ————

filotimei/sqai h`suca,zein kai. pra,ssein ta. i;dia 11−. eivrhneu,ete evn e`autoi/j−13.nouqetei/te tou.j avta,ktouj( 14−.

o`ra/te mh, tij kako.n avnti. kakou/ tini avpodw/|( 15−.pa,ntote to. avgaqo.n diw,kete Îkai.Ð eivj avllh,louj kai.

eijv pan, taj −15. ————

mhdenoj. creia, n ec; hte. 12.
qeodi,daktoi, evste eivj to. avgapa/n avllh,louj( kai. ga.r pa,ntote to. avgaqo.n diw,kete Îkai.Ð eivj avllh,louj kai.

poiei/te auvto. eivj pa,ntaj tou.j avdelfou.j −9, 10−.

o` avqetw/n ouvk a;nqrwpon avqetei/ avlla. to.n qeo.n to.n Îkai.Ð dido,nta to. pneu/ma auvtou/ to. a[gion eivj u`ma/j 8.

VErwtw/men de. u`ma/j( avdelfoi,( eivde,nai tou.j kopiw/ntaj env um` in/ kai. prois? tamen, ouj um` wn/ env kuriw, | kai. nouqetou/ntaj u`ma/j kai. h`gei/sqai auvtou.j u`perekperissou/

evn avga,ph| dia. to. e;rgon auvtw/n 12,13−.
to. pneu/ma mh. sbe,nnute( profhtei,aj mh. evxouqenei/te(

[p. 48]

Ouv qe,lomen de. u`ma/j avgnoei/n( avdelfoi,( peri. tw/n koimwme,nwn( iv. 13−. (Beginning of f.)

makroqumei/te pro.j pa,ntaj −14. ===========

Peri. de. tw/n cro,nwn kai. tw/n kairw/n( avdelfoi,( ouv crei,an e;cete u`mi/n gra,fesqai v. i. (Beginning of f.)

————
Tou/to ga.r u`mi/n le,gomen evn lo,gw| kuri,ou( o[ti 15−. auvtoi. ga.r avkribw/j oi;date o[ti … 2−. (Towards

(Towards beginning of f.)

beginning of f.) ————

{Wste parakalei/te avllh,louj evn toi/j lo,goij tou,toij Dio. parakalei/te avllh,louj kai. oikv odomeit/ e eij- ton.

18. (End of f.)
peri. tw/n koimwme,nwn( −13−.

e[na( kaqw.j kai. poiei/te11. (End of f.) ————

tou.j koimhqe,ntaj −14−.
h`mei/j oi` zw/ntej ))) ouv mh. fqa,swmen tou.j koimhqe,ntaj

−15.
kai. oi` nekroi. evn Cristw/| avnasth,sontai prw/ton(

e;peita h`mei/j oi` zw/ntej oi` perileipo,menoi a[ma su.n autv oij/ ar` paghsom, eqa env nefel, aij −16, 17−.

i[na ei;te grhgorw/men ei;te kaqeu,dwmen a[ma su.n auvtw/| zh,swmen 10.

f.
i[na mh. luph/sqe kaqw.j kai. oi` loipoi −. 13.

oi` loipoi. oi` mh. e;contej evlpi,da −13.VIhsou/j avpe,qanen 14−.

o` qeo.j tou.j koimhqe,ntaj dia. tou/ VIhsou/ a;xei su.n autv w/ 14.

tou/ avpoqano,ntoj u`pe.r h`mw/n( i[na ei;te grhgorw/men ei;te kaqeu,dwmen a[ma su.n auvtw/| zh,swmen 10.

————

eivj th.n parousi,an tou/ kuri,ou −15−.
o[ti auvto.j o` ku,rioj ))) katabh,setai avpV ouvranou/ 16−.

eivj avpa,nthsin tou/ kuri,ou eivj ave,ra\ −17−.kai. ou[twj pa,ntote su.n kuri,w| evso,meqa −17.

1 THESSALONIANS. 59

————

a;ra ou=n mh. kaqeu,dwmen w`j oi` loipoi, 6−.evndusa,menoi .))) perikefalai,an evlpi,da swthri,aj −8.

tou/ avpoqano,ntoj u`pe.r h`mw/n 10−.

h`me,ra kuri,ou w`j kle,pthj evn nukti. ou[twj e;rcetai −2.

eivj peripoi,hsin swthri,aj dia. tou/ kuri,ou h`mw/n VIhsou/ Cristou/ −9.

————

i[na ))) a[ma su.n auvtw/| zh,swmen −10. ============

————

[p. 49]

e.
Furthermore then we beseech you, brethren, and

exhort you. iv. 1—. (Beginning of e.) e.)But we exhort you, brethren. —10.

———— That ye may walk honestly, (maintain an honest or
seemly appearance,) toward them that are without, and

But we beseech you, brethren, v. 12—. (Beginning of But we exhort you, brethren. 14—.

Abstain from all appearance of evil. 22. (End of e.)

that ye may have lack of nothing, 12. (End of e.) That ye should abstain from fornication, —3.

So ye would abound more and more. —1.

Ever follow that which is good, both one toward another and toward all men. —15.

That ye abound more and more. —10. (In loving one another. —9.)

————

For this is the will of God in Christ Jesus concerning For this is the will of God, even your sanctification. you. —18.

3—.

How ye ought …. to please God. —1—.

And to esteem them very abundantly in love. 13—.

What commandments Jesus. 2.

we gave

you by the Lord

The will of God in Christ Jesus concerning you. –18.

———— For ye know what commandments we gave you by the

1 THESSALONIANS. 60

Lord Jesus. 2.
That no man go beyond and defraud his brother in any See that none render evil for evil unto any man. 15—.

————

To know them which labour among you, and are over you in the Lord, and admonish you. 12.

[p. 50]

matter. 6—.

But ever follow that which is good, both one toward another and toward all men. —15.

———— Ye are taught of God to love one another. And indeed

ye do it toward all the brethren. —9,10—.

Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 14.

———— He that despiseth, despiseth not man, but God, who

hath also given unto us his Holy Spirit. 8.

———— That ye study to be quiet, and to do your own

business. 11—.

f.
But I would not have you to be ignorant, brethren,

concerning them which are asleep. iv. 13—. (Beginning of f.)

18. (End of f.)

another, even as also ye do. 11. (End of f.) ————

Ever follow that which is good, both one toward another and toward all men. —15.

But we beseech you, brethren, to know them which labour among you and are over you in the Lord and admonish you; and to esteem them very abundantly in love for their works’ sake. 12,13—.

Quench not the Spirit. Despise not prophesyings. 19, 20.

Be at peace among yourselves. —13. Warn them that are unruly. 14—.
Be patient toward all men. —14.

But concerning the times and the seasons, brethren, ye have no need that I write unto you. v. 1. (Beginning of f.)

==========

————
For this we say unto you by the word of the Lord, For yourselves know perfectly that … 2—. (Towards

that …. 15—. (Towards beginning of f.)
Wherefore comfort one another with these words. Wherefore comfort one another, and edify one

beginning of f.) ————

14.

Who died for us that whether we wake or sleep we should live together with him. 10.

Concerning them which are asleep. —13—. Them which sleep. —14—.

We which are alive, …. shall not prevent them which are asleep. 15.

That ye sorrow not, even as others. —13. Which have no hope. —13.

———— ————

Therefore let us not sleep, as do others. 6—.

Jesus died. 14—.
Them that sleep in Jesus will God bring with him. —

Who died for us. 10—.

1 THESSALONIANS. 61

[p. 51]

f. f.
That whether we wake or sleep, we should live

And the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds. —16, 17—.

————

Unto the coming of the Lord. —15—.
For the Lord himself shall descend from heaven. 16—. —2.

————

To meet the Lord in the air. —17—. To obtain salvation by our Lord Jesus Christ. –−9. ————

And so shall we ever be with the Lord. —17. That …. we should live together with him. –−10. ===========

together, with him. 10.

Putting on, …. for an helmet, the hope of salvation. —3.

————

The day of the Lord so cometh as a thief in the night.

Having said so much concerning a. and a., we will now turn for a while to b. and b., which together with a. and a. make up the whole of B. and B.

The leading topic both of b. and b. will be found on inspection to be prayer. The whole of b. is prayer.—So is the first verse of b., (v. 23:) while in the last verse the Apostle directs the Thessalonians to pray for him. The verse between these two, (24,) may be thought a digression.Pistoj o` kalwn u`maj( o`j kai poihsei. “Faithful is he that calleth you, who also will do it.” It reminds us of a not very dissimilar digression in the other Epistle to the Thessalonians, already noticed at page 18. There also the leading topic of b., the passage in question, is prayer. And there as well as here, the Apostle digresses so far as this; to express his confidence in God that his petitions will be accomplished. The words in the present instance, Pistoj o` kalwn u`maj( k) t) l)( “Faithful is he that calleth you,” &c. remind us of those which are there used: Pistoj de estin o` Kurioj( k) t) l), “But the Lord is faithful,” &c. (2 Thessalonians iii. 3.)—It is remarkable that in two instances we should meet with similar cases of digression in both the Epistles to the Thessalonians. In one instance already noticed we have thanksgiving and commendation the leading topics in both Epistles; with a digression in both relating to persecutors, and introduced, by the mention of the Christian grace of patience. In the other instance, that now before us, we have prayer the leading topic in both Epistles; with a digression in both, if it amounts to a digression, expressive of the Apostle’s confidence that the Lord would perform his prayers.

Auvto.j de. o` qeo.j ))) kateuqu,nai ))) iii.11 − (Beginning of b.)

Autv oj. de. o` qeoj. ))) kateuqun, ai thn. od` on. hm` wn/ proj. u m` a j/ \ 1 1 .

————u`ma/j de. o` ku,rioj pleona,sai kai. perisseu,sai … 12−.

eivj to. sthri,xai u`mw/n ta.j kardi,aj avme,mptouj evn ag` iwsun, h |13−.

VAdelfoi,( proseu,cesqe Îkai.Ð peri. h`mw/nÅ 25.

Auvto.j de. o` qeo.j ))) a`gia,sai u`ma/j o`lotelei/j( 23−.
kai. o`lo,klhron u`mw/n to. pneu/ma kai. h` yuch. kai. to.

u`mw/n ta.j kardi,aj 13−.
evn th/| parousi,a| tou/ kuri,ou h`mw/n VIhsou/ −13.

meta. pa,ntwn tw/n a`gi,wn auvtou/( Îavmh,nÐÅ −13. Now God himself …. iii. 11—. (Beginning of b.)

Now God himself …. you. 11.

u`mw/n to. pneu/ma kai. h` yuch. kai. to. sw/ma −23−.

ag` ias, ai um` aj/ ol` oteleij/ ( 23−.

===========

Now the God of peace himself …. v. 23−. (Beginning of b.)

————

e;mprosqen tou/ qeou/ kai. patro.j h`mw/n evn th/| parousi,a| tou/ kuri,ou h`mw/n VIhsou/ −13−.

———— Now the Lord make you to increase and abound

in sanctification. 13 — . Your hearts. 13—.

Unto the coming of our Lord Jesus Christ. ––13. With all his saints. —13.

be preserved blameless. —23—. ————

If our whole spirit and soul and body. —23—.

Unto the coming of our Lord Jesus Christ. ––23. ————

Sanctify you wholly. 23—.

1 THESSALONIANS. 62

The following correspondences appear in b. and b.

[p. 52]

————

sw/ma avme,mptwj −23. ————

————

….12—.
To the end he may establish your hearts unblameable And I pray God your whole spirit and soul and body

————

Autv oj. de. o` qeoj. thj/ eirv hn, hj ag` ias, ai …. v.23−. (Beginning of b.)

evn th/| parousi,a| tou/ kuri,ou h`mw/n VIhsou/ Cristou/

− 23.

Brethren, pray for us. 25.

Now the God of peace himself sanctify you wholly. 23—.

————

Before God, even our Father. —13—.

[p. 53]

With regard to the correspondence of a. to a., it does not lie so much in the sense of the two passages, as in other circumstances. Each is a parallelism, (the one alternate, the other introverted,) of four members. We have already seen how strikingly the two parallelisms resemble one another in the distinctness with which the beginnings and endings of the various members are determined by corresponding terms. There is also this point of correspondence between a. and a., that two distinct topics appear in each, distinctly handled. Thus c. and c., the first and third members of a., relate to St. Paul’s thankfulness for the spiritual excellences of the Thessalonians; and d. and d., the second and fourth, to St. Paul himself and his companions. So also e. and e., the first and fourth members of a., are hortatory or practical; and f. and f., the second and third, didactic or doctrinal. Thus two members of a. relate to the Thessalonians, and two to St. Paul and his companions: two members of a. are practical, and two are doctrinal. Moreover the two topics in each are kept distinct. The topic of

Thus b, and b. have several corresponding terms, while the leading topic of each is prayer.

1 THESSALONIANS. 63

thankfulness, which first appears in c., is distinctly resumed in c., after being laid aside in d. for another; which other, after being laid aside in like manner in its turn, is as distinctly resumed in d. So also, proceeding from a. to a., exhortation, which first appears in e., is laid aside in f. f. and distinctly resumed in e. Something in the shape of exhortation indeed, appears in f. (verses 6, 8.) But exhortation here stands in connexion with the passage in which it occurs, and brings us back to the subject there treated of: “For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,” (9.)— So also we have exhortation in the corresponding terms at the end of the two central members, f. and f. But these closing verses (iv. 19 in f. and v. 11 in f.) evidently stand in connexion with what precedes them in f. and f, respectively, and must go with it: whereas when we proceed from the latter of them to the beginning of e. we come to a transition, VErwtw/men de. u`ma/j( avdelfoi,( “But we beseech you, brethren,” &c. v. 12—.

Adelfoi “Brethren,” in the vocative case, is used much in the same way in a. and a.—This word appears at the beginning of each of the members of a. Loipo.n ou=n( avdelfoi,( “Furthermore then brethren,” iv. 1—, e.;. Ouv qe,lomen de. u`ma/j avgnoei/n( avdelfoi,( “But I would not have you to be ignorant, brethren,” iv. 13—, f.; Peri. de. tw/n cro,nwn kai. tw/n kairw/n( avdelfoi,( “But concerning the times and seasons, brethren,” v. 1—, f.; VErwtw/men de. u`ma/j( avdelfoi, (“But we beseech you, brethren,” v. 12—, e.— The same term appears in the same way at the beginning of two of the members of a.: Auvtoi. ga.r oi;date( avdelfoi,( “For yourselves know, brethren,” ii. 1—, d.; h`mei/j de,( avdelfoi,( “But we, brethren,” ii. 17—, d.: and near the beginning of the other two: eivdo,tej( avdelfoi.“Knowing, brethren,” i. 4—, c.; u`mei/j ga.r mimhtai. evgenh,qhte( avdelfoi,( “For ye became followers, brethren,” ii. 14—, c.

If we consider B. and B., that is, a. with b. and a. with b., we have in B. an alternate parallelism, (a.,) of four members, followed by prayer, (b.;) and in B. an introverted parallelism, also of four members, (a.,) resembling the other in many particulars, and also followed by prayer, (b.)— There is moreover great regularity in the two corresponding portions of which B. and B. respectively consist, with regard to quantity. As a. is somewhat greater than a., so is b. than b.—a. is to a. much as b. to b.,or a. to b. as a, to b.

Since then a. and a. have nothing very homogeneous in their subjects, the correspondence of B. andB. can be only thus represented.

B.B.

a. i. 2-iii. 10. Alternate parallelism of four members. b. iii. 11-13. Prayer.

a. iv. 1-v. 22. Introverted parallelism of four members.b. v. 23-25. Prayer.

B. and B. being corresponding members of the parallelism A. B. B. A., we are led to ask whether they do not contain any corresponding terms.—In addition to those which have already been pointed out in b. and b., corresponding portions of B. and B., the following are given as worthy of notice. But I shall not attempt to mention all.

B.uvcaristou/men tw/| qew/| pa,ntote i. 2—.

mnei,an poiou,menoi evpi. tw/n proseucw/n h`mw/n( adv ialeip, twj mnhmoneu,ontej − 2, 3−.

————

avdialei,ptwj proseu,cesqe( 17)

VAdelfoi,( proseu,cesqe 25)

Pa,ntote cai,rete( 16)

evn panti. euvcaristei/te\ 18−)————

u`mw/n tou/ e;rgou th/j pi,stewj kai. tou/ ko,pou th/j avga,phj kai. th/j u`pomonh/j th/j evlpi,doj −3−.

1 THESSALONIANS. 64

————

eivdo,tej( avdelfoi. hvgaphme,noi u`po. Îtou/Ð qeou/( th.n o[ti ouvk e;qeto h`ma/j o` qeo.j eivj ovrgh.n avlla. eivj ekv loghn. um` wn/ ( 4. peripoi,hsin swthri,aj ))) 9.

tou/ qeou/ tou/ kalou/ntoj u`ma/j eivj th.n e`autou/ basilei,an kai. do,xanÅ ii. −12.

————

VIhsou/n to.n r`uo,menon h`ma/j evk th/j ovrgh/j th/j evrcome,nhjÅ i. −10.

o[ti ouvk e;qeto h`ma/j o` qeo.j eivj ovrgh.n 9−.

e;fqasen de. evpV auvtou.j h` ovrgh. eivj te,lojÅ ii. −16.
w[ste gene,sqai u`ma/j tu,pon pa/sin toi/j pisteu,ousin evn kai. ga.r poiei/te auvto. eivj pa,ntaj tou.j avdelfou.j

th/| Makedoni,a| kai. evn th/| VAcai<a|Å i.7.

Îtou.jÐ evn o[lh| th/| Makedoni,a|Å iv. 10−. ————

kai. avname,nein to.n ui`o.n auvtou/ evk tw/n ouvranw/n 10−. ————

to.n ui`o.n auvtou/ )))( o]n h;geiren evk Îtw/nÐ nekrw/n( 10−.tw/n kai. to.n ku,rion avpokteina,ntwn VIhsou/n ii.15−.

————

o[ti auvto.j o` ku,rioj ))) katabh,setai avpV ouvranou/ 16−.VIhsou/j avpe,qanen kai. avne,sth( 14−.

tou/ avpoqano,ntoj u`pe.r h`mw/n( v. 10−.
Ouv qe,lomen de. u`ma/j avgnoei/n( avdelfoi,( iv 13−.

avdelfoi,( ouv crei,an e;cete u`mi/n gra,fesqai( auvtoi. ga.r avkribw/j oi;date v. −1.2−.

————

Mnhmoneu,ete ga,r( avdelfoi,( to.n ko,pon h`mw/n kai. to.n
mo,cqon\ 9. avdelfoi,( ouv crei,an e;cete u`mi/n gra,fesqai( auvtoi. ga.r

avkribw/j oi;date v. −1.2−. ————

Mnhmoneu,ete ga,r( avdelfoi,( to.n ko,pon h`mw/n kai. to.n VErwtw/men de. u`ma/j( avdelfoi,( eivde,nai tou.j kopiw/ntaj

evndusa,menoi qw,raka pi,stewj kai. avga,phj kai. perikefalai,an evlpi,da swthri,aj\ 8.

[p. 54]

Auvtoi. ga.r oi;date( avdelfoi,( 1−.Mnhmoneu,ete ga,r( avdelfoi,( 9−.

mo,cqon\ 9.

evn u`mi/n 12−.
kai. h`gei/sqai auvtou.j u`perekperissou/ evn avga,ph| dia. to.

e;rgon auvtw/nÅ 13.————

————

Ouv qe,lomen de. u`ma/j avgnoei/n( avdelfoi,( iv 13−.

w`j e[na e[kaston u`mw/n ))) parakalou/ntej u`ma/j kai. Parakalou/men de. u`ma/j( avdelfoi,( nouqetei/te tou.j

paramuqou,menoi kai. marturo,menoi 11,12−.
eivj to. peripatei/n u`ma/j avxi,wj tou/ qeou/ 12−.

tou/ qeou/ tou/ kalou/ntoj u`ma/j −12−.
eivj to. sthri,xai u`ma/j kai. parakale,sai u`ma/j iii. −2.

avta,ktouj( paramuqei/sqe tou.j ovligoyu,couj( avnte,cesqe tw/n

avsqenw/n( makroqumei/te pro.j pa,ntajÅ 14. ————

to. pw/j dei/ u`ma/j peripatei/n kai. avre,skein qew/|( iv.−1−.

i[na peripath/te euvschmo,nwj pro.j tou.j e;xw 12−. ————

pisto.j o` kalw/n u`ma/j( v.24−.
evrwtw/men u`ma/j kai. parakalou/men ( iv. 1−.

tou.j kopiw/ntaj evn u`mi/n kai. proi?stame,nouj u`mw/n evn kuri,w| kai. nouqetou/ntaj u`ma/j v.−12.

————

B.proele,gomen u`mi/n 4−.

i[na mhdeno.j crei,an e;chteÅ−12.

ag` ias, ai um` aj/ ol` oteleij/ ( v. 23. ————

katarti,sai ta. u`sterh,mata th/j pi,stewj u`mw/nÈ−10.u`ma/j de. o` ku,rioj pleona,sai kai. perisseu,sai th/|

i[na perisseu,hte ma/llonÅ iv. −1. perisseu,ein ma/llon−10. (eijv to. agv apan/ alv lhl, ouj( −9.)

1 THESSALONIANS. 65

————

agv ap, h| 12−.
u`ma/j de. ))) pleona,sai ))) th/| avga,ph| eivj avllh,louj kai. to. avgaqo.n diw,kete Îkai.Ð eivj avllh,louj kai. eivj

eijv pan, taj −12−.

pan, tajÅ v.−15. ————

————

eivj to. sthri,xai u`mw/n ta.j kardi,aj avme,mptouj evn eivde,nai e[kaston u`mw/n to. e`autou/ skeu/oj kta/sqai evn

ag` iwsun, h| 13−.
We thank God always, i. 2—.

ag` iasmw|/ iv. 4. =============

Rejoice always, v. 16.

In every thing give thanks. 18—.

————

proei,pamen u`mi/n iv.−6.

[p. 55]

Making mention of you in our prayers; remembering without ceasing … —2, 3—.

———— Your work of faith and labour of love and patience of

Pray without ceasing. 17. Brethren, pray for us. 25.

hope. —3—.

Putting on the breastplate of faith and love, and for an helmet, the hope of salvation. 8.

————

Knowing, brethren beloved, your election of God. 4.

God, who hath called you to his kingdom and glory, ii. —12.

But the wrath is come upon them to the uttermost, ii —16.

For God hath not appointed us unto wrath, but to obtain salvation … 9.

For God hath not appointed us unto wrath. 9—.

Jesus, which delivered us from the wrath to come. i. —10.

————
So that ye became ensamples to all that believe in And indeed ye do it toward all the brethren which are

Macedonia and Achaia. i. 7. in all Macedonia, iv. 10—. ————

And to wait for his Son from heaven. 10—. For the Lord himself shall descend from heaven. 16—. ————

His Son …. whom he raised from the dead, even Jesus. Jesus died and rose again. 14—.

10—.
Who both killed the Lord, even Jesus, ii. 15—.

Who died for us. v. 10—.

————

————

1 THESSALONIANS. 66

B. B.For yourselves know, brethren. 1—. For ye remember,

brethren. 9—.

———— For ye remember, brethren, our labour and travail. 9—

And to esteem them very abundantly in love for their works’ sake, 13.

————
How we exhorted and comforted and charged every But we exhort you, brethren, warn them that are

one of you. 11—.
That ye would walk worthy of God. 12—.

God who hath called you. —12—.
To establish you and to exhort you. iii. —2.

unruly, comfort the feeble-minded, support the weak, be

patient toward all men. 14. ————

How ye ought to walk and to please God. iv. 1—.

That ye may walk honestly toward them that are without. 12—.

———— ————

Them which labour among you and are over you in the Lord and admonish you. v, —12.

————

Now the Lord make you to increase and abound in love. 12—.

Ye would abound more and more. iv. —1.

That ye abound more and more. —10. (In loving one another. —9.)

————

Brethren, ye have no need that I write unto you, for yourselves know perfectly, v. —1, 2.

Faithful is he that calleth you. v. 24—.

We beseech … and exhort you. iv. 1—.

Sanctify you wholly. v. 23. ————

[p. 56]

We told you before. —4—.
Might perfect that which is lacking in your faith, —10.

We forewarned you. iv. —6.

That ye may have lack of nothing. —12.

————

Make you to increase …. in love one toward another Follow that which is good, both one toward another

and toward all men. —12—.

and toward all men. v. —15. ————

To the end he may establish your hearts unblameable That every one of you should know how to possess his in sanctification. 13—. vessel in sanctification. iv. 4.

But I would not have you to be ignorant, brethren, iv. 13—.

But we beseech you, brethren, to know them which labour among you … 12—.

===========

A.
th/| evkklhsi,a| Qessalonike,wn i. 1−.

touj. adv elfouj. pan, taj v.26.

avnagnwsqh/nai th.n evpistolh.n pa/sin toi/j avdelfoi/jÅ

evn qew/| patri. kai. kuri,w| VIhsou/ Cristw/|( ca,rij u`mi/n
kai. eivrh,nhÅ −1. 28.

~H ca,rij tou/ kuri,ou h`mw/n VIhsou/ Cristou/ meqV u`mw/nÅ

===========

Unto the church of the Thessalonians, i. 1—.
Grace be unto you and peace from God our Father and

the Lord Jesus Christ. —1.

A. i. 1. Epistolary. B.

B.
A. v. 26—28. Epistolary.

1 THESSALONIANS. 67

From B. and B. we now proceed to A. and A., the extreme or epistolary members.

To designate those to whom the Epistle is addressed, comprehensive terms are employed both in A. and A. In A. it is “Paul &c. to the church of the Thessalonians,” i. 1.: in A., “Greet all the brethren,” v. 26; and immediately after follows an injunction, that the Epistle be read “To all the holy brethren,”— 26. Thus A. sets forth to whom the Epistle is addressed, (“To the church of the Thessalonians;”) andA., in conformity with A., to whom it is to be read, (“To all the holy brethren.”) As they are here called “The holy brethren,” in A. they are called “The church of the Thessalonians which is in God the Father and in the Lord Jesus Christ.” —We have a repetition in A; “Paul, &c. to the church, &c. which is in God the Father and in the Lord Jesus Christ. Grace, &c. from God our Father and the Lord Jesus Christ:” and also a repetition in A.; “Greet all the brethren, &c …. be read unto all the holy brethren.”—The opening benediction in A, and the closing one in A. are very similar. “Grace be unto you and peace from God our Father, and the Lord Jesus Christ;” (A.) “The grace of our Lord Jesus Christ be with you:” (A.)

[p. 57]

27. ————

———— ————

The grace of our Lord Jesus Christ be with you. 28.

All the brethren, v. 26—.
That this Epistle be read unto all the holy brethren. 27.

The form of the first Epistle to the Thessalonians may be thus displayed.

i. 2—iii. 13. Alternate parallelism of four members, followed by prayer. iv. 1—v. 25. Introverted parallelism of four members, followed by prayer.

In this Epistle, the evidence on which I have chiefly depended is that of the corresponding terms. To be satisfied, however, that the arrangement which I have given is the true one, the reader will do well to examine it attentively, as it stands at pages v, vi, of Part the Second.

At the same time I must remark, that the correspondence of some of the members is of a far more particular kind than we shall be aware of, without much consideration.

Take for instance c. and c., the first and third members of a. These bear a very particular resemblance to each other; though the resemblance could not be exhibited in the general arrangement of the Epistle, without a degree of subdivision which might have the effect of distracting the eye, and rendering it difficult to discern the character of the passage as a whole.

h. c.

1 THESSALONIANS. 68

i. 2 Euvcaristou/men tw/| qew/| pa,ntote peri. pa,ntwn u`mw/n mnei,an poiou,menoi evpi. tw/n proseucw/n h`mw/n( adv ialeip, twj 3 mnhmoneu,ontej u`mw/n tou/ e;rgou th/j pi,stewj kai. tou/ ko,pou th/j avga,phj kai. th/j u`pomonh/j th/j evlpi,doj tou/ kuri,ou h`mw/n VIhsou/ Cristou/ e;mprosqen tou/ qeou/ kai. patro.j h`mw/n( 4 eivdo,tej( avdelfoi. hvgaphme,noi u`po. Îtou/Ð qeou/( th.n evklogh.n u`mw/n(

[p. 58]

5 o[ti to. euvagge,lion h`mw/n ouvk evgenh,qh eivj u`ma/j evn lo,gw| mo,non avlla. kai. evn duna,mei kai. evn pneu,mati a`gi,w| kai. ÎevnÐ plhrofori,a| pollh/|( kaqw.j oi;date oi-oi evgenh,qhmen ÎevnÐ u`mi/n diV u`ma/jÅ

6 Kai. u`mei/j mimhtai. h`mw/n evgenh,qhte kai. tou/ kuri,ou( dexa,menoi to.n lo,gon evn qli,yei pollh/| meta. cara/j pneu,matoj a`gi,ou( 7 w[ste gene,sqai u`ma/j tu,pon pa/sin toi/j

pisteu,ousin evn th/| Makedoni,a| kai. evn th/| VAcai<a|Å 8 avfV u`mw/n ga.r evxh,chtai o` lo,goj tou/ kuri,ou ouv mo,non evn th/| Makedoni,a| kai. Îevn th/|Ð VAcai<a|( avllV evn panti. to,pw| h` pi,stij u`mw/n h` pro.j to.n qeo.n evxelh,luqen( w[ste mh. crei,an e;cein h`ma/j lalei/n tiÅ 9 autv oi. gar. peri. h`mw/n avpagge,llousin o`poi,an ei;sodon es; comen proj. um` aj/ ( kai. pwj/ epv estrey, ate pro.j to.n qeo.n avpo. tw/n eivdw,lwn douleue, in qew|/ zwn/ ti kai. avlhqinw/|

10 kai. avname,nein to.n ui`o.n auvtou/ evk tw/n ouvranw/n( o]n h;geiren evk Îtw/nÐ nekrw/n( VIhsou/n to.n r`uo,menon h`ma/j evk th/j ovrgh/j th/j evrcome,nhjÅ

k.
g. ii. 13 Kai. dia. tou/to kai. h`mei/j euvcaristou/men tw/| qew/| avdialei,ptwj(

h.
i.

[ti paralabo,ntej lo,gon avkoh/j parV h`mw/n tou/ qeou/ evde,xasqe ouv lo,gon avnqrw,pwn avlla. kaqw,j evstin avlhqw/j o,gon qeou/( o]j kai. evnergei/tai evn u`mi/n toi/j pisteu,ousinÅ

14 u`mei/j ga.r mimhtai. evgenh,qhte( avdelfoi,( tw/n evkklhsiw/n tou/ qeou/ tw/n ouvsw/n evn th/| VIoudai,a| evn Cristw/| VIhsou/( o[ti ta. auvta. evpa,qete kai. u`mei/j u`po. tw/n ivdi,wn sumfuletw/n kaqw.j kai. auvtoi. u`po. tw/n VIoudai,wn(

15 tw/n kai. to.n ku,rion avpokteina,ntwn VIhsou/n kai. tou.j profh,taj kai. h`ma/j evkdiwxa,ntwn kai. qew/| mh. avresko,ntwn kai. pa/sin avnqrw,poij evnanti,wn(16 kwluo,ntwn h`ma/j toi/j e;qnesin lalh/sai i[na swqw/sin( eivj to. avnaplhrw/sai auvtw/n ta.j a`marti,aj pa,ntoteÅ e;fqasen de. evpV auvtou.j h` ovrgh. eivj te,lojÅ

1 THESSALONIANS. 69

i. 2 We thank God always for you all, (making mention of you in our prayers; 3 Remembering without ceasing your work of faith, and labour of love, and patience of hope, in our Lord Jesus Christ, in the sight of God and our Father; 4 Knowing, brethren beloved, your election of God:)

h. c.

g. ii.13 For this cause also thank we God without ceasing,
Because when ye received the word of God which ye heard of us, ye received it not as the word of

5 Because our Gospel came not unto you in word only, but also in power, and in the Holy Ghost,and in much assurance: as ye know what manner of men we were among you for your sake.

6 And ye became followers of us and of the Lord, having received the word, in much affliction, with joy of the Holy Ghost: 7 So that ye became ensamples to all that believe in Macedonia and Achaia. 8 For from you sounded out the word of the Lord not only in Macedonia and in Achaia, but also in every place your faith to God-ward is spread abroad, so that we need not to speak any thing. 9 For they themselves show of us what manner of entering in we had unto, and how ye turned to God from idols to serve the living and true God;

10. And to wait for his Son from heaven whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

h. men, but as it is in truth the word of God, which effectually worketh also in you that believe.

14 For ye became followers, brethren, of the churches of God which in Judea are ini. Christ Jesus. For ye also have suffered like things of your own countrymen, even as

they have of the Jews:

15. Who both killed the Lord, even Jesus, and their own prophets, and have persecuted us; and they please not God and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins away. But the wrath is come upon them to the uttermost.

[p. 59]

The general resemblance of these two passages, c., (i. 2— 10,) and c., (ii. 13—16,) has been already pointed out.—c. is here divided into four portions, g., h., i., k., and c. into four corresponding portionsg., h., i., k.; for the purpose of intimating that g, answers to g., h. to h., i. to i. and k. to k. —The reader will remember that between these two portions c. and c., as they stand in the Epistle, although they are here brought together, there intervenes another portion of twelve verses, (d., ii. 1—12.)

In g. and g., the Apostle expresses his thankfulness. In h. and h. he sets forth how the Thessalonians received the Gospel: and in i. and i. how they acted upon it.—k. and k. exhibit a contrast between the believing Thessalonians and the unbelieving Jews.

First we have in g. and g., the Apostle’s thankfulness. Euvcaristou/men tw/| qew/| pa,ntote peri. pa,ntwn u`mw/n …. avdialei,ptwj mnhmoneu,ontej k)t)l) “We thank God always for you all, …. remembering without ceasing,” &c. (g.) Dia. tou/to kai. h`mei/j euvcaristou/men tw/| qew/| avdialei,ptwj“For this cause also thank we God without ceasing.”(g.)

Next in h. and h. we have the manner in which the Thessalonians first received the Gospel.—In both h. and h. we have something denied and something asserted. First in h. “Our Gospel came not unto you in word only,” (this is what is denied;) “But also in power and in the Holy Ghost, and in much assurance,” (this is what is asserted.) So also in h. “Ye received it not as the word of men,” (here we have the denial;) “But as it is in truth the word of God,” (here we have the assertion.)—h. and h.,which so much resemble one another in their substance, are also alike in their beginnings. O[ti to. euvagge,lion h`mw/n o[ti paralabo,ntej lo,gon avkoh/j parV h`mw/n “Because our Gospel came not unto you,” “Because when ye received the word of God which ye heard of us.”

1 THESSALONIANS. 70

In i. and i. the Apostle sets forth how the Thessalonians acted upon the gospel; or how they followed up their first acceptance of the faith by a consistent course of life.—In both i. and i. they are spoken of as the followers, or imitators, of good examples. This appears at the beginning of the two passages. At the beginning of i. we read, Kai. u`mei/j mimhtai. h`mw/n evgenh,qhte kai. tou/ kuri,ou(“And ye became followers of us and of the Lord:” and at the beginning of i., u`mei/j ga.r mimhtai. evgenh,qhte( avdelfoi,( tw/n evkklhsiw/n tou/ qeou “For ye became followers, brethren, of the churches of God.”

The idea of being followers or imitators is kept in view throughout the whole of i., and also of i.: so that the whole of these two passages must go together.—First for i. “Ye became imitators,” says the Apostle, (6—,) “So that ye became ensamples,” (7— .) Kai. u`mei/j mimhtai …. evgenh,qhte (6 — ,) 7w[ste gene,sqai u`ma/j tu,pon (7 — .) Thus the idea of being imitators suggests the idea of being examples for the imitation of others: which latter idea of being examples is not lost sight of, throughout the seventh, and eighth verses. Then in verse 9 our attention is brought back again to what we read at the beginning in verse 6, “Ye became followers of us and of the Lord.” — “Ye became followers of us,” and “Ye became followers of the Lord.” These two things are taken up in order in verse 9. “What manner of entering in we had unto you,” (this refers to the “Becoming followers ofus;”) “And how ye turned to God from idols to serve the living and true God,” (this refers to the “Becoming followers of the Lord.”) Thus the idea of following or imitating is not entirely lost sight of throughout the whole of i.

The same is true of i. There the Apostle tells the Thessalonians that they “Became followers of the churches of God in Judea.” And the rest of i. is taken up with showing that this was so. “For ye also have suffered like things of your own countrymen, even as they have of the Jews.” That is, the Thessalonian believers were followers or imitators of the Jewish believers in respect to their sufferings. — Thus the idea of following or imitating pervades i. as well as i.; and the whole of these two passages must go together.

Lastly, k. and k. exhibit a contrast between the believing Thessalonians and the unbelieving Jews.

There is a correspondence in the terms at the beginning of k. and k. While the Jews are spoken of at the beginning of k., as having “Killed the Lord, even Jesus,” the Thessalonians are spoken of at the beginning of k., as “Waiting for the Son of God from heaven, whom he raised from the dead, even Jesus.” The Jews put him to death, The Thessalonians wait for him as raised from the dead. In the original, the manner in which the name of our Lord stands isolated is much the same both in k. and k.— In k. we have avname,nein to.n ui`o.n auvtou/ evk tw/n ouvranw/n( o]n h;geiren evk Îtw/nÐ nekrw/n(VIhsou/n, ink., tw/n kai. to.n ku,rion avpokteina,ntwn VIhsou/n. In the former instance, VIhsou/n, grammatically speak- ing, is put in apposition with to.n ui`o.n; in the latter, with to.n ku,rion. Yet it is separated from to.n ui`o.nin the one, and from to.n ku,rion, in the other: and, from this cause, possesses a peculiar prominence or emphasis in both cases. “Whom he raised from the dead, even Jesus,” “Who killed the Lord, even Jesus.” — Moreover k. and k. have corresponding terminations. to.n r`uo,menon h`ma/j evk th/j ovrgh/j th/j evrcome,nhj “Which delivered us from the wrath to come,” (this refers to believers;) “But [p. 60] the wrath is come upon them to the uttermost,” (this refers to the unbelieving Jews.)

Thus g. answers to g., h. to h., i. to i., and k. to k.: and the correspondence of c. and c. is far more particular than could have been supposed upon a cursory perusal: or than could have been gathered from any thing that has been advanced previously, respecting the general construction of the Epistle. The simple fact, divested of terms of art, is this: that a portion of the Epistle, i. 2—10, and another portion detached from it, ii. 13—16, each consist of four parts: the four parts of the one corresponding in order to the four parts of the other.

[p. 61]

THE

EPISTLE OF PAUL THE APOSTLE

PHILEMON————————

No. 1.] THE Epistle to Philemon is arranged at pages vii, viii, of Part the Second, in No. 1, as an introverted parallelism of eighteen members, A., B., C., D., E., F., G., H., I., I., H., G., F., E., D., C., B., A. The meaning of this arrangement is, that A., the last member, corresponds to A., the first; B., the last but one, to B., the second; and so on to the centre. — Portions of the Epistle are arranged separately in No. 2 and No. 3.

In pointing out the mutual relation of the corresponding members of the Epistle in No. 1, I purpose to begin at the centre, and so proceed regularly to the extremities.

In order to perceive the correspondence of I. to I., and H. to H., it will be necessary in the first place to carry on our eyes to No. 2, where H. and I. are arranged by themselves.

—————
No. 2.] H. and I., the eighth and ninth members of No. 1, are arranged by themselves in No. 2:—H.

in four parts, under the letters c., c., d. d.; and I. in two parts under the letters e., e.: so that viewing the arrangement as a whole, we have an alternate parallelism of six members, c., d., e. c., d., e.

The reader will perceive on inspection that each of the three members c., d., e., is connected with the one immediately preceding it, (that is, c. with c., d. with d., and e. with e.,) by the same particle,i[na( “That,” Thus c. d. and e. resemble each other, each of them being expressive of a design or purpose: “That in thy stead he might minister unto me:” “That thy benefit should not be of necessity:”

“That thou shouldest receive him for ever.”

Let the passage be now considered in another point of view, by taking c. with c., d. with d., and e.with e. Thus we bring it into three portions, c. c., d. d., e. e.: and these three portions resemble each other in construction; inasmuch as each consists of two clauses, the latter dependant on the former, and connected with it by the particle in[ a, “That.”—Now what I here wish the reader to observe is, the regular order of these three passages, c c., d. d., e. e.; which consists in this: that the first, c. c., relates principally to St. Paul; the second, d. d., to Philemon; and the third, e. e., to Onesimus. St. Paul’s first thought had been for himself. “I purposed in the first instance to have kept him with me, that in thy stead he might minister unto me in the bonds of the gospel,” (c. c.) But his next thought is for Philemon. “But without thy mind would I do nothing, that thy benefit should not be of necessity but willingly,” [p. 62] (d. d.) And then comes the final consideration, which particularly concerns Onesimus. “For perhaps he therefore departed for a season, that thou shouldest receive him for ever,” (e. e.) Some particulars of minor importance might be pointed out, such as the Hqelhsa in d. answering to the Eboulamhn in c., and the To agaqon sou in d. to the Uper sou moi diakonh| of c. But the point to be particularly remembered is that c. and c. relate to Paul, d. and d. to Philemon, and e. and e. to Onesimus: that is, H. to Paul and Philemon, and I. to Onesimus. We now return to No. 1.

—————

PHILEMON. 72

No. 1.] H., the eighth member of No. 1, referring to Paul and Philemon, and I., the ninth, to Onesimus, we may hence discover the correspondence of I. the tenth to I. the ninth, and of H. the eleventh to H. the eighth member.—Of the three persons in question, Paul, Philemon, and Onesimus, Onesimus, who forms the subject of I. is first adverted to, in I., which refers to I. and is connected with it. ouvke,ti w`j dou/lon avllV u`pe.r dou/lon( avdelfo.n avgaphto,n( “Not now as a servant, but above a servant, a brother beloved,” (I.) And Paul and Philemon, who are spoken of in H., are afterwards reverted to in H.: ma,lista evmoi,( po,sw| de. ma/llon soi. k) t) l) “Especially to me,” (Paul,) “But how much more unto thee,” (Philemon,) (H.)—Thus I. answers to I. and H. to H. The following sketch then, as far as correspondence is concerned, will represent the character of the four central members, H., I., I., H.

H. { 13,14. Paul and Philemon. I. { 15—. Onesimus.
I. { 16—. Onesimus.

H. { —16. Paul and Philemon.

We now proceed to G. and G., which flank the four central members that have just been considered. To perceive the correspondence of G. and G., it is only necessary to read them together. In each the Apostle sets forth that receiving Onesimus would be the same as receiving himself.

G. { o]n avne,pemya, soi( auvto,n( tou/tV e;stin ta. evma. spla,gcna\G. { eiv ou=n me e;ceij koinwno,n( proslabou/ auvto.n w`j evme,Å

G. { Thou therefore receive him, that is, mine own bowels
G. { If thou count me therefore a partner, receive him as myself

Here in G. we have auvto.n ))) proslabou/, “Receive him” and in G. proslabou/ auvto.n “Receive him:” in G. atou/tV e;stin ta. evma. spla,gcna, “That is, mine own bowels,” and in G. w`j evme “As myself.” ThusG. corresponds to G.

Next come F. and F. The two ideas of wrong done to Philemon on the part of Onesimus, and amends afterwards made by St. Paul, appear in both these members: first in F.; to,n pote, soi a;crhston, “Who in time past was to thee unprofitable,” (here we have the wrong on the part of Onesimus,) nuni. de. Îkai.Ð soi. kai. evmoi. eu;crhston o]n avne,pemya, soi( “But now profitable to thee and to me, whom I have sent again” (here we have the amends afterwards made, by St. Paul’s sending Onesimus back again:) then again in F.; eiv de, ti hvdi,khse,n se h’ ovfei,lei( “If he hath wronged thee or oweth thee ought,” (here we have the wrong;) tou/to evmoi. evllo,gaÅ evgw. Pau/loj e;graya th/| evmh/| ceiri,( evgw. avpoti,sw\ “Put that on mine account. I Paul have written it with mine own hand, I will repay it,” (here we have the amends.) The Hdikhse se h ofeilei( “Hath wronged thee or oweth thee,” in F., answers to the Soi acrhston, “To thee unprofitable,” in F.: and the Apotisw, “I will repay,” at the end of F., to the Anepemya, “I have sent again,” at the end of F.; each conveying the idea of amends made for an injury done. Thus F. corresponds to F.

Let us proceed to E. and E. The Apostle appears in E. as the spiritual father of Onesimus, and in E. of Philemon. peri. tou/ evmou/ te,knou( o]n evge,nnhsa evn toi/j desmoi/j( VOnh,simon(—“For my son Onesimus, whom I have begotten in my bonds,” (E.) Onesimus then was a convert of St. Paul’s. —i[na mh. le,gw soi o[ti kai. seauto,n moi prosofei,leij, “Albeit I do not say to thee how thou owest to

PHILEMON. 73

me even thine own self besides,” (E.) Philemon then was also a convert of St. Paul’s. Thus E.corresponds to E.

D. and C., the two next members towards the end, are now to be viewed in correspondence with C. and D., the two next towards the beginning. Two things appear in C. and D., which are taken up in an inverted order in D. and C. These two things are authority and supplication. First of all we have authority in C., Dio. pollh.n evn Cristw/| parrhsi,an e;cwn evpita,ssein soi to. avnh/kon “Wherefore, though I might be much bold in Christ to command thee that which is convenient.” Then comes supplication in D., dia. th.n avga,phn ma/llon parakalw/(&. “Yet for love’s sake I rather beseech thee,” &c. Supplication is first resumed, after the intervening clauses, in D., nai. avdelfe,( evgw, sou ovnai,mhn evn kuri,w|\ [p. 63] avna,pauso,n mou ta. spla,gcna evn Cristw “Yea, brother, let me have joy of thee in the Lord. Refresh my bowels in the Lord:” and afterwards authority is again referred to in C., by the mention of obedience. Pepoiqw.j th/| u`pakoh/| sou e;graya, soi &( “Having confidence in thy obedienceI wrote unto thee,” &c. The correspondence then of these four members, C. D. D. C., may be exhibited in the following manner.

C. { 8. Authority.
D. { 9, 10 — . Supplication.

(—10—19.)D. { 20. Supplication.

C. { 21. Authority.

With regard to corresponding terms, we have u`pakoh|/ sou( in C. corresponding to epv itas, sein soiin C. — The latter in our Authorized Version is rendered “To enjoin thee,” and the former, “Thy obedience.” For “Enjoin” substitute “Command,” and we shall come much nearer to the force of theevpita,ssein (C.) and u`pakoh (C.,) the “Command” and “Obedience,” of the original: “I might be bold to command thee,” (C. 😉 “Having confidence in thy obedience,” (C.)

I venture to suggest however, (though the reader will observe that the parallelism of C. and C. by no means depends upon the accuracy of this suggestion,) that not only u`pakoh|/ sou in C. answers toevpita,ssein soi in C., but the whole of the clause, Pepoiqw.j th/| u`pakoh/| sou, in C., to the whole of the clause, pollh.n parrhsi,an e;cwn evpita,ssein soi, in C.: and this, so as to throw light upon the meaning of the latter clause, occurring in C. —, pollh.n parrhsi,an e;cwn evpita,ssein soi( rendered in our translation “Though I might be much bold to enjoin thee,” is generally supposed to signify that the Apostle’s enjoining or commanding Philemon to receive Onesimus would be no improper exercise of authority, would be no more than he had a right to do by virtue of his ministerial and apostolic character. But does it not mean rather, (in conformity with the Pepoiqw.j th/| u`pakoh/| sou “Having confidence in thy obedience,” of C.,) that he felt sure, if he thought fit to command, that his command would be obeyed? pollh.n evn Cristw/| parrhsi,an e;cwn evpita,ssein soi “As a minister and apostle of Christ addressing a Christian convert whose piety I know,” pollh.n parrhsi,an e;cwn “I am confident, I have not the least doubt, that were I to command, my injunction would be immediately complied with.” Pepoiqw.j th/| u`pakoh/| sou, “I have confidence in your obedience.”—“Yet for love’s sake, I choose rather to exhort than to command.” This sense indeed may be given to the English translation without any farther alteration in it. “I might be much bold in Christ to command thee,” (C.:) because “I have confidence in thy obedience, knowing that thou wilt also do more than I say,” (C.)

Be it observed, the difference between the two interpretations is material. According to the received meaning, the words, “I might be much bold in Christ to command thee that which is convenient,” imply that St. Paul by virtue of his apostolic character had a right to interfere with authority in the domestic arrangements of Philemon, and to say who should live with him as servant and who should not. According to the meaning which I would recommend from the other member, C.,

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the words by no means imply this: but that if St. Paul thought proper to assume a tone of authority in the business, he felt confident, he had no doubt, that Philemon would comply.

In D. and D. I find nothing that strictly deserves the title of verbal correspondence: yet the style of the Apostle’s supplication in each of these members is equally observable and equally pathetic: and the request to “Refresh” him in Christ in D., (avna,pauso,n mou ta. spla,gcna evn Cristw/) well accords with his description of himself as aged and a prisoner of Christ in D., (toiou/toj w’n w`j Pau/loj presbu,thj nuni. de. kai. de,smioj Cristou/ VIhsou/)) The parallelism, it will be observed, is favourable to Griesbach’s emendation of Cristou for kuri,ou at the end of D.

Having now done with C. D. D. C., we come to B. and B. Here I am first to show that B. is an “integral part,” or that the whole of it goes together as one member of the Epistle, and then to point out the correspondence of B. and B.—B. is arranged by itself in No. 3.

————

No. 3.] B., the second member of No. 1., is arranged as an introverted parallelism of eight members in No. 3.

In f. we have the thankfulness, in g. the prayers of St. Paul, in b. the love, in i. the faith of Philemon. These four topics are then successively referred to, in an inverted order, in i., h., g., f.— First, with reference to the faith of Philemon mentioned in i., we have the Lord Jesus, the object of his faith, in i. Then, with reference to the love of Philemon mentioned in h., we have the saints, the objects of his love, in h. Then, with reference to the prayers of St. Paul mentioned in g., we are told in what his prayers consisted in g., (o[pwj h` koinwni,a th/j pi,stew,j sou evnergh.j ge,nhtai([p. 64] k) t) L), “That the communication of thy faith may become effectual,” &c.) And lastly, with reference to the thankfulness of St. Paul in f., we have the cause of his thankfulness, what he was thankful for, in f., (Caran, or Carin cara.n ga.r pollh.n e;scon kai. para,klhsin evpi. th/| avga,ph| sou( o[ti k) t) l) “For we have great joy,” or thankfulness, “and consolation in thy love, because,” &c.) Griesbach reads Caranin preference to Carin at the beginning of f., that is, “Joy” in preference to “Thankfulness:” but not without a mark signifying a considerable degree of uncertainty. Carin, “Thankfulness,” is the reading supported by the parallelism: as at the beginning of f., the corresponding member, we haveEucagistw, “I thank.” Some would retain Carin, and translate it “Joy.” Carij; is sometimes used in this sense, but not often. The parallelism will still stand good, but not be so marked as if, while we retain the received reading Carij, we render it according to its received meaning; that is, “Thankfulness,” in correspondence with Eucagistw “I thank.”—In fact, whatever reading or translation we adopt, there is evidently some degree of correspondence between the Eucagistw at the beginning of f. and the Carin ecomen, or Carin ecomen, at the beginning of f.

The Right Reverend and learned Author of “Sacred Literature,” has pointed out the introverted parallelism of the four central members, h. i. i. h. (Sacred Literature, page 345, &c.) These four members, the reader will perceive, are in a manner parenthetical,* and if g. and, g. be read together, the sense will be found to be continuous. mnei,an sou poiou,menoj evpi. tw/n proseucw/n mou (g.,) o[pwj h` koinwni,a th/j pi,stew,j sou evnergh.j ge,nhtai &Å (g.) “Making mention of thee in my prayers, (g.) That the communication of thy faith may become effectual,” &c. (g.)

* See Appendix, II.

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When such parallelisms are exhibited as that of h. i. i. h., the four central members of No. 3,

h. { 5 avkou,wn sou th.n avga,phn

i. { Kai thn pistin h☺n eceiji. { Proj ton Kurion Ihsoun

h. { kai. eivj pa,ntaj tou.j a`gi,ouj(

h. { 5 Hearing of thy love,

i. { And the faith which thou hast

i. { Toward the Lord Jesus,h. { And toward all saints,

an objection is sometimes made to them which while it professes to expose a fallacy, is itself fallacious. In exhibiting this parallelism, we allege that when the Apostle speaks of the love and faith of Philemon on the one hand, and of the Lord Jesus and all the saints on the other, the love has a particular reference to the saints, and the faith to the Lord Jesus: that consequently h. corresponds to h., and i. to i.: and that therefore h. i. i. h. is an introverted parallelism. On the other side it is alleged that this is mere fancy: that though Christ alone is the object of our faith, and not the saints, and therefore i. and i. may be regarded as parallel, yet the saints alone are not the object of our love, but Christ also, and therefore there is in fact no reason for representing h. and h. as particularly belonging to one another: that the apparent correspondence is merely accidental: that h, is not more connected with h. than i. is, and that consequently there is no introverted parallelism in the passage.

Now out of the words before us, I believe we shall be able to controvert this representation, however plausible it may appear. For let us carry on our eyes to the last two members in No. 3, g. andf. In the former of these we again encounter the faith of Philemon, Thj pistewj sou, “Thy faith,” (g.😉 and in the latter the love of Philemon, Th| agaph| sou, “Thy love,” (f.)—Here then, in this latter member, f., we find the love of Philemon precisely in the connexion in which we place it to make a parallelism of h., i., i., and h.; that is, in connexion with “The saints.”—The connexion of Th| agaph| sou, “Thy love,” with “the saints” in f. is evident. cara.n ga.r pollh.n e;scon kai. para,klhsin evpi. th/| avga,ph| sou( o[ti ta. spla,gcna tw/n a`gi,wn avnape,pautai dia. sou/( avdelfe,Å “For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.” Thus this latter passage, f., supports us in our representation that h. has a particular reference to h., and our parallelism stands good.*

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Let me here be permitted to advert also to the contradiction of calling any thing accidental which is the dictation of the Holy Spirit. If, on an examination conducted with the respect due to the subject, we find that words and phrases so dictated fall into a particular order, and are delivered after a particular method, it is strange, in those at least who acknowledge the inspiration of the Bible, to

* Love is also coupled with the saints as its object, in a passage, cited in Sacred Literature from Ephesians, i. 15. “Having heard of your faith, in the Lord Jesus ;
“And of your love, to all the saints.”

Here indeed, as in the parallelism before us, we have faith coupled with our Lord as its object, as well as love with the saints. The whole of the passage referred to in “Sacred Literature,” (page 345 — 350,) is well worth our attention, as accounting for the difference of arrangement in the two passages.

PHILEMON. 76

impute this to chance. If in examining the work of any intelligent agent, we discover a certain order and method continually occurring, we may reasonably view this order and method as the result of design. As well might the fortuitous concourse of atoms form a world, as the fortuitous concourse of words produce that methodical arrangement of phrases, ideas, and topics, which we discover in the Scriptures on examining them according to the laws of parallelism. Let it never be forgotten that in delivering the Sacred Oracles, “Holy men of God,” and St. Paul among the number, “spake as they were moved by the Holy Ghost.”

The whole of the passage arranged in No. 3 forming an introverted parallelism of eight members, this passage, or B., is an integral part: and as such we may now return to it in its proper place, as the second member of No. 1.

—————

No. 1.] Having shown that B. is an integral part of the Epistle, the next point to establish is the correspondence between B. and B. The principal link of connexion is, that B. relates to St. Paul’s prayers for Philemon, and B. to Philemon’s for St. Paul. We have other slighter tokens of correspondence: such as carisqh,somai u`mi/n in B. reminding us of Euvcaristw/ tw/| qew/| in B.;carisqh,somai implying the being granted as a free gift from God, and Euvcaristw/ tw/| qew being an expression of thankfulness to God for his free gifts. The injunction also to Philemon in B., to prepare a lodging for St. Paul, e`toi,maze, moi xeni,an\ “Prepare me a lodging,” corresponds with the general representation in B. of Philemon’s kindness to the saints. And I would here suggest, that the correspondence of B. and B. helps to fix the meaning, if there be any doubt, of the expression in B.,e`toi,maze, moi xeni,an, “Prepare me a lodging:” that is, not “Go out into the place, and seek a lodging for me;” but, (what is much more in accordance with Philemon’s general character for kindness and love to the saints as set forth in B.,) “Prepare me a lodging in your own house,” e`toi,maze, moi XENI,AN, “Prepare me a hospitable reception.” And be it observed the Apostle says in B., A[MA de. kai. e`toi,maze, moi xeni,an\, “But withal prepare me also a lodging:” which appears to have some reference to Philemon’s general habits of hospitality, set forth at the end of B., as well as to his anticipated reception of Onesimus. This was the way of showing love to the saints in the early ages of the church. (Conf. 3 John, 6 — 8;. 2 John, 10.) — The correspondence, however, of B. and B. lies chiefly between the prayers of St. Paul referring to Philemon in B.,

evpi. tw/n proseucw/n mou(

In my prayers, ( — 4,)

Through your prayers.

and the prayers of Philemon and those with him referring to St. Paul in B.,dia. tw/n proseucw/n u`mw/n

Moreover, if we adopt Griesbach’s emendation in B., hm` in for um` wn/ (verse 6,) there will be some degree of correspondence between the object of St. Paul’s prayers referring to Philemon in B. and the object of Philemon’s prayers referring to St. Paul in B.: the object of St. Paul’s prayers being o[pwj h` koinwni,a th/j pi,stew,j sou evnergh.j ge,nhtai evn evpignw,sei panto.j avgaqou/ tou/ evn H`MI/N “That the communication of thy faith may become effectual, by the acknowledging of every good thing which is in us,” (B.:) and the object of Philemon’s prayers being that Paul should be set at liberty and allowed to go to him, evlpi,zw ga.r o[ti dia. tw/n proseucw/n u`mw/n carisqh,somai u`mi/n “For I trust that through your prayers I shall be given unto you.” (B.) It is evident I say that there is some correspondence between these two objects. If the prayers of Philemon were granted, and St. Paul was allowed to visit him at Colosse, (B.,) then, it might be hoped, would the prayers of St. Paul be granted: for then an

A.A.

a. 1,2. b. 3.

a. 23,24.b. 25.

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opportunity would be given, to see and to “acknowledge every good thing” which was implanted by the grace and gift of Christ in St. Paul and his companions, (B.)*

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We now come to A. and A., the first and last, or epistolary members of the parallelism. Each of these members I have divided into two; A. into a. and b., and A. into a. and b.: and this for the purpose of intimating, that a., the first member of A., corresponds to a, the first of A. and b. the second of A. to b. the second of A., after the manner of an alternate parallelism, thus :

Here b. is a benediction toward the beginning of the Epistle in A., b. a corresponding benediction at the end of the Epistle in A. The two benedictions begin nearly in the same way. ca,rij u`mi/n &. “Grace to you,” &c., (b.:) ~H ca,rij “The grace,” &c., (b,) — In the former instance it is grace “From God our Father, and the Lord Jesus Christ,” (b.,)

avpo. qeou/ patro.j h`mw/n kai. kuri,ou VIhsou/ Cristou/)

In the latter it is “The grace of our Lord Jesus Christ,” (b,)tou/ kuri,ou VIhsou/ Cristou/)

In the former instance it is “Grace to you,” ca,rij u`mi/n (b.) In the latter it is “Grace with your spirit,”ca,rij … meta. tou/ pneu,matoj u`mw/nÅ (b.) — So much for b. and b. We now proceed to a. and a.

In a. St. Paul calls himself the “Prisoner of Christ Jesus:”

Pau/loj de,smioj Cristou/ VIhsou/)

In a. he calls Epaphras his “Fellow-prisoner,” or his fellow captive, “in Christ Jesus:”

VEpafra/j o` sunaicma,lwto,j mou evn Cristw/| VIhsou/(

In a. he gives Philemon the title of “Fellow-labourer.”

Filh,moni tw/| ))) sunergw/| h`mw/n

In a. he applies the same title to Marcus, Aristarchus, Demas, and Lucas.Ma/rkoj( VAri,starcoj( Dhma/j( Louka/j( oi` sunergoi, mouÅ

* According to Griesbach’s reading, verse 6 will stand thus in English: “That the communication of thy faith may become effectual, by the acknowledging of every good thing which is in us in Christ Jesus.”

The meaning I suppose to be: “That your faith may be effectually communicated to others, by means of your observing and acknowledging the good implanted by Christ in us: that you may first learn from our example, and so be qualified to teach others by your own. In the same way the Apostle says at the beginning of the First Epistle to the Thessalonians, Kai. u`mei/j mimhtai. h`mw/n evgenh,qhte ))) w[ste gene,sqai u`ma/j tu,pon (i. 6, 7.) “Ye became imitators of us, so that ye became patterns to others.”—In order that this might take place in the present instance, (B.,) it was necessary that St. Paul, in answer to the prayers of Philemon and those with Philemon., should be set at liberty and go to them, (B.)

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While in a. we have the two titles, sunergw|/ and sustratiw,th| “Fellow-labourer” and Fellow- soldier,” in a. we have the two titles, sunergoi and sunaicma,lwto,j, “Fellow-labourers” and “Fellow- prisoner.” That is, we have “Fellow-labourer” in each: and “Fellow-prisoner” in one answering to “Fellow-soldier” in the other. — “Fellow captive” would perhaps be a better translation ofsunaicma,lwto,j than “Fellow-prisoner:” for sunaicma,lwto,j is properly a military term, belonging to those who are taken in battle, and therefore answers particularly to sustratiw,th,| our “Fellow-soldier,” in a. — Paul and Archippus had fought together (a.,) but Paul and Epaphras had been taken captives together, (a.,) in the battles of the Lord.

Moreover, there is a correspondence between the two lists of names. In a. the Apostle, superscribing his letter, sets forth at length the names of those to whom it is addressed; namely Philemon and the persons with him, Apphias, Archippus, and the church in his house: and in a. the Apostle, concluding his letter, sets forth at length the names of those with himself. In the former instance we have

“To Philemon our dearly beloved and fellow-labourer, and to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thy house,” (a.;)

VEpafra/j o` sunaicma,lwto,j mou evn Cristw/| VIhsou/( Ma/rkoj( VAri,starcoj( Dhma/j( Louka/j( oi` sunergoi, mouÅ

in the latter,

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“Epaphras my fellow-prisoner in Christ Jesus, Marcus, Aristarchus, Demas, Lucas, my fellow- labourers. (a.)

Thus in the one instance we have those with Philemon, and in the other those with St. Paul. Let it be observed, too, that in the former of these passages the conjunction Kai, “And,” is repeatedly employed; (KAI Apfia|, KAI Arcippw,| KAI th| kata, oikon sou ekklesia| “And Apphias, and Archippus, and the church in thy house:”) and in the latter uniformly omitted; (Epafra/j( Ma/rkoj( VAri,starcoj( Dhma/j( Louka/j( “Epaphras, Marcus, Aristarchus, Demas, Lucas.”)

And lastly, the conclusion of a. corresponds to that of a. th/| katV oi=ko,n sou evkklhsi,a| (a.;) oi` sunergoi, mou (a,:)—“The church in thy house,” (a.;) “My fellow-labourers,” (a.:)— the one expression standing for the believers with Philemon, the other for the ministers with Paul.

Thus a. corresponds to a., as well as b. to b.: and therefore A. as a whole, to A. as a whole.

And thus in the Epistle to Philemon we have a very remarkable specimen of the introverted parallelism.

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Its general character may be thus exhibited :

A. { 1—3. Epistolary.
B. { 4—7. Prayers of St. Paul for Philemon. — Philemon’s hospitality.

C. { 8. Authority.
D. { 9, 10 — . Supplication.

E. { —10. Onesimus a convert of St. Paul’s.
F. { 11, 13 — . Wrong done by Onesimus, amends made by St Paul.

G. { — 12. To receive Onesimus the same as receiving Paul. H. { 13, 14. Paul, Philemon.

I. {15.Onesimus.

I. {16—.Onesimus.H. { —16. Paul, Philemon.

G. { 17. To receive Onesimus the same as receiving Paul.
F. { 18, 19—. Wrong done by Onesimus, amends made by St. Paul.

E. { —19. Philemon a convert of St. Paul’s.D. { 20. Supplication.

C. { 21. Authority.
B. { 22. Philemon’s hospitality. Prayers of Philemon for St. Paul.

A. { 23—25. Epistolary.

Here A. and A. are the Epistolary portions: B. and B. relate to the prayers of St. Paul for Philemon and the prayers of Philemon for St. Paul: in C. and C. we have the authority of St. Paul: in D. and D.his supplications: from E. we learn that Onesimus, and from E. that Philemon, was one of St. Paul’s concerts: in F. and F. we have both the wrong done to Philemon by Onesimus, and the amends made by St. Paul: in G. and G. St. Paul intimates that to receive Philemon would be the same as receiving himself: in H. and H. we have Paul and Philemon: and in I. and I. Onesimus.*

p. { For perhaps he therefore departed for a season

p. { That thou shouldest receive him (back again) for ever.

Here inv a, “That,” in p. answers to dia touto, “Therefore,” in p.; aiwnion, “For ever,” in p. to proj wran, “For a season,” in p.; and i[na auvto.n avpe,ch|j( , “That thou shouldest receive him back again,” inp., to ecwrisqh, “He departed,” in p.—Thus I., forming a couplet by itself, is placed by itself as an integral part in the general arrangement of the Epistle, and H. is also left to stand by itself.

H. appears in No. 2 as an alternate parallelism of four members, c., c., d., d.: which four members with e. and e., the two members of I., make an alternate parallelism of six members, as there exhibited. Here, as we have already seen, we have the hqelhsa of the third member, d., answering to the eboulamhn of the first member, c.; and the to agaqon sou of the fourth member, d., answering to the i[na u`pe.r sou/ moi diakonh/ of the second member, c.: so that these four first members, of which H.

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* Since H. the eighth member relates to Paul and Philemon, and I., the ninth, to Onesimus, as I have shown under No. 2, it may be asked why these two members are exhibited separately in No. 1, and why they are not rather arranged together, as an integral part of the Epistle.

I., which relates to Onesimus, forms a couplet by itself.

p. { 15 Tac, a gar. dia. tout/ o ecv wris, qh proj. wr[ an(p. { i[na aivw,nion auvto.n avpe,ch|j(

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is composed, namely, c. c., d. d. are held together by distinct ties; and we have every reason for regarding H. as an integral passage, as well as I. which forms a couplet by itself.—In I. we have the two adjacent members, e. and e., answering to one another. In H. we have not only that, but the correspondence of detached members: that is, of c. and d., the first and third, and of c. and d. the second and fourth.

CONCLUSION.

SOME of the preceding arguments may be thought by the reader to have little force, and some of the observations to be irrelevant. If this be so I can but express a hope that after he has stripped away all that is unsatisfactory or inconclusive, the facts which remain will be found sufficient to establish that which I am endeavouring to prove: namely, that there does prevail in the Epistles brought forward as specimens, such a mode of general arrangement as I allege. Thus, if in the Second Epistle to the Thessalonians c. does not refer, as I suppose, to that particular class of unsettled characters who are signified in c., still the leading topic of c. is exhortation, and of c. also; and therefore, the two passages correspond.—A similar remark will apply to the case of corresponding terms. In pointing out correspondences I may sometimes be thought fanciful. Take away all the instances then, where this is the case. Enough will still remain in which there is little or no room for difference of opinion. Nay, take away all the corresponding terms and verbal correspondences together. The correspondence of the members will still be proved by their general character, their position, and their leading topics.

Some again will say that more of the results of parallelism should have been given: more instances where parallelism illustrates the sense, fixes doubtful meanings, decides controverted points. Many such instances I am prepared to give. I apprehend however that in offering them in the first instance, I should be going off my ground. The first object is to establish the fact: to prove the prevalence in the Sacred Writings of this larger kind of parallelism, which includes passages of considerable length and whole Epistles. Then come the minor parallelisms, which form the members of the larger. And lastly come the results and inferences, the facts being previously established. When I consider the importance of these results, thought and language fail me. I will only mention one: an entirely new and independent series of testimonies upon that all-important subject, the proper Deity of our Lord and Saviour Jesus Christ; who with ineffable glory unites in his person the two-fold name, Son of God and Son of man. As often as we repeat the word parallelism, we toll the knell of infidelity. At the very sound of parallelism, let the host of the Philistines tremble in their tents. Parallelism opens upon them from an unobserved and inaccessible eminence, that commands and rakes their whole position.

I know there are persons who will be disposed to regard the sort of discussions which the present work contains as uninteresting and unprofitable. They want something that will excite devotional feeling; and unless they can have this, they think their souls cannot receive benefit. I wish to speak of such sentiments with respect, for they do not entirely differ from my own. As far as this at least we are of one mind, that unless there be in the heart the feeling and the spirit of devotion, all that can be done in the way of enlightening our understandings may leave us in a state of spiritual death. Yet I apprehend that where there is the spirit of devotion, there it is of the first importance to inform the mind; otherwise we can only look for a zeal that is not according to knowledge: and not only this;[p. 70] but that where there is not the spirit of devotion, there instruction upon points of fact and argument is often made the means of giving it. Devotion is the flame; knowledge, doctrine, and sound argument the materials by which it is fed. We must throw on these coarser-looking materials at due intervals; or the purer and more etherial flame will soon go out. You delight in your Bible. You find nothing so edifying as the reading of that Sacred Book. Give me leave to ask then, When your Bible is before you, do you always know what you are reading about? I venture to answer, No. You understand single verses and sentences: or can make out their meaning by the help of commentators. But of the general bearing and tendency of what you are reading, the topics which the Sacred Writer means to urge, the drift of the passage, in a word, what it is about, of this you are often ignorant. It is the object, then, of parallelism to show you this. Hitherto you have travelled on, like a man making his way through a thicket: arrested perhaps occasionally by a flower growing at your feet; but utterly ignorant of the general character of the country through which you are passing. But parallelism takes

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CONCLUSION. 82

you up: first sets you on an eminence and gives you a bird’s-eye view of all the adjacent country; and then carries you through it by an open path.

As it is the reader’s duty not to shrink from these topics, then, because he conceives them dry and unprofitable, for in so doing he shrinks from that which is calculated to afford him essential aid in his biblical studies, and aid of that kind which he especially needs; so it is the writer’s duty not to be deterred from the present investigation by any apprehensions of its unprofitableness which may arise in his own mind or be suggested to him by others. This investigation I know and am certain is of the first importance to all who read their Bibles, to the whole church of Christ. At the same time it may be thought dry, it may be thought laborious. But while we labour for the Edifying of the church, we may hope that He who watereth the furrows of the earth, and sendeth rain into the vallies thereof, will not leave the soul unwatered that spends and is spent in his service. Nay, even in the desert, provided we are there upon his work, he will sometimes bring us to the green spot amidst the sand; where the palm trees spread their shade, and the wells pour forth their living streams.

But the fact is, that I am here speaking upon a false supposition: that is, upon a supposition that the close, literal study of the Word of God which parallelism requires, however profitable it may be in its results, is in itself dry and unedifying; which if I may judge from my own experience is certainly not the case. I have never before derived so much solid benefit and satisfaction from the Scriptures as I now derive. I have never before found them so profitable for doctrine, for reproof, for correction, for instruction in righteousness. We learn in the course of such studies to grapple with every text as Jacob grappled with the Angel: saying, I will not let thee go except thou bless me: unless I get something out of thee we do not part. We learn, not to cast away the fruits of the sacred vine, as formerly, after the first crush; but to continue crushing and pressing as long as we can make them yield a drop: and we often find the last drop the sweetest.

But while some may have wished to hear more of the results of parallelism, others may have wished on the contrary, to hear more of parallelism itself. Why, it may be said, are not more examples given? To this I answer, that the object of the present work is merely to bring the subject under discussion. I could produce many more examples. I have them by me. But if I give them with explanations the bulk of the work will be too much increased; if without, I shall not be understood. Much must not be left to the penetration and discernment of the reader in a work which professes to prove what it advances. This would be inconsistent. At present I have to establish a theory. Hereafter will be the time to expatiate among results. The design of bringing under discussion a subject which is really of great importance, must be my excuse for presuming to send copies of the present work not only to friends, but to individuals with whom I am not personally acquainted. Where this is deemed a liberty, I trust the present apology will be accepted. Where hints are communicated in return, they will be most thankfully received. At the same time it will be asked, and I have no objection to answer the question, how far I have carried my inquiries, what portion of the Bible I have examined, and how much of it I have reduced to parallelisms.

My answer is, I have not yet reduced any considerable portion of the Bible to the form of parallelisms, much less the whole of it. Yet to confess the truth, I hope some day to see it done. The work however is slow, and requires much time or many hands to complete it. It is often very difficult to discover an arrangement, which when discovered and properly exhibited, will be readily acknowledged to be the true one. I have however the whole of St. Paul’s Epistles, except two, arranged entirely or in part. I have made considerable progress with the other Epistles: and some progress with other parts of the Scriptures. Though I have not yet carried a regular examination through the Bible, yet I have gone through the Old Testament as often as three or four times, and the New Testament as often as [p. 71] five or six times, with a constant reference to the subject of parallelism. And I have seen enough to convince me that parallelism prevails throughout: and constitutes, in fact, the biblical rule and method of regular composition. In the case, more particularly, of a construction so elaborate as that of the introverted parallelism, if we met with only a single

CONCLUSION. 83

instance we should feel inclined to call it the fruit of design. But I meet with instances, and that on a cursory perusal, in every book and almost every chapter of the Bible. What can this be then but a prevailing rule of composition: especially if the closer I look, the more examples I find?*

It may be asked, perhaps, What are the advantages of parallelism? What end is gained my making parallelism the prevailing rule of composition in the Bible? The advantages I answer are various. As a general observation it may be premised, that one great object of the alternate parallelism seems to be order; one great object of the introverted, energy or emphasis. In the alternate parallelism, a., b., a., b., two subjects are proposed, a. and b.; which two subjects are taken up in the same order, and perhaps discussed and enlarged upon, in a. and b. Sometimes the number of subjects is not confined to two, and we have the form a., b., c., &c. a., b., c., &c. Here again the various subjects, a,, b., c., &c. are resumed, according to their precedence, in a., b., c., &c.; and order is the great point gained as before.—But the effect, often, of the introverted parallelism is to give an emphasis and a prominence to some leading topic. This topic occupies the extreme members; the first and last, or most prominent and observable places; while others are disposed of in the centre. This is a subject which is ably illustrated in “Sacred Literature.” One of the examples which are there given I shall quote. “In the customary form of Arabian salutation there is a beautiful epanodos. ‘When the Arabs salute one another, it is generally in these terms, Salam aleikum, Peace be with you: in speaking these words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace.’ Niebuhr.PEACE begins the salutation: and it ends with PEACE.” (Sacred Literature, page 74.) I would add, we meet with something very similar in the Book of Ruth, (ii. 4.) When Boaz came into the field from Bethlehem, he said to the reapers, mkm[ hwhy Jehovah vobiscum. And they answered him, hwhy $krbyBenedicat tibi Jehovah. Jehovah here begins the salutation: and it ends with Jehovah. The epanodos is preserved in the Septuagint. Kai eipe toij qerizousi, Kurioj meq’u`mi/n( kai autw|( Euloghsai se Kurioj) Thus the introverted form of parallelism has often the effect of giving prominence or emphasis to some leading word, idea, or topic. But I do not mean to say that this is always the case, or always the object in view.

If, instead of dividing parallelisms into alternate or continuous, and introverted, we choose to divide them into greater and smaller, according to the length of the passage which they include, we shall find, that each of these kinds has its peculiar advantages.—In the case of the smaller parallelisms, where there is any thing doubtful in a member, it may often be determined by something in that which corresponds to it. Thus when the parallelisms of the Bible have been properly investigated, and their nature and extent have been ascertained with some degree of precision, they will be found of incalculable service in recovering* what is lost, in expelling what is superfluous,

* The announcement which has appeared in one or two periodical publications of an Analysis of the Epistle to the Hebrews in the press, is incorrect.

* To mention only one instance, the very first emendation of the Hebrew text proposed by Dr. Kennicott, namely that in Genesis iv., (from which chapter some extracts have been already given in the Introduction,) is confirmed by parallelism.

The passage, with Dr. Kennicott’s emendation, stands thus :

wyx_ia’ lb,h,-la, !yIq; rm,aYOw

hdvh hklw hdê,F’B; ~t’Ayh.Bi yhiy>w

b.
b.

WhgEr>h;Y:w: wyxia’ lb,h,-la, !yIq; ~q’Y”w:

a. And Cain said unto Abel his brother, b.

b.
a. That Cain rose up against Abel his brother, and slew him.

Let us, go into the field.
And it came to pass, when they were in the field,

Genesis, iv. 8.

CONCLUSION. 84

[p. 72] in elucidating what is dark, in detecting what is hidden, in restoring what is perverted. If we are to have a new version of the Bible, it certainly ought not to be taken in band till the subject of parallelism has been thoroughly sifted and settled. If it were determined to enter on such a work at once, it would become those who had the charge of it to make parallelism one of the first objects of their attention. Parallelism indeed, will not always restore a passage by itself. Yet it will very often be found of great use in helping us to decide where there is a question. On these subjects the reader may consult Lowth on Isaiah, Preliminary Dissertation, page xlviii—lii. (Glasgow Edition, 1822.)

With regard to the larger parallelisms, one of their great uses is that they enable us to discover the leading topics of the passage; and the other, that they show us at a glance its plan and general arrangement. It will be said, In B. the second member of your parallelism in the Second Epistle to the Thessalonians, you give us three leading topics; thanksgiving, prayer, and exhortation. Jesus Christ is mentioned under each of these heads. Is not he the leading topic? I answer, 1. He is not in every case the leading topic. He is rather the constant, the general, the standing, the pervading topic: that topic which is never lost sight of throughout the Epistles; but always kept before us, whatever topic besides is treated of. If we cast our eye over this Second Epistle to the Thessalonians as arranged in Part the Second, we shall see that the name of our Lord occurs once or oftener in every portion. The same remark applies to the First Epistle to the Thessalonians. May our blessed Lord hold the same place in our hearts, that he holds in the Epistles of St. Paul! In our thoughts and affections, as in the Apostle’s writings, may he stand connected with every thing: that whatever we do, in word or deed, we may do all in the name of the Lord Jesus; and that Christ may not only be all, but in all.

But, 2. Our Lord is not only the pervading topic in St. Paul’s Epistles, but often, in that particular sense in which I use the term, the leading topic also. In the Epistle to the Hebrews this is the case in a very remarkable degree.

And, 3. There is another answer to be given. The members of the larger parallelisms often admit of subdivision into smaller ones. The same passage is sometimes a member of a larger parallelism, and a smaller parallelism in itself.* In this its separate and independent character it consists perhaps of many members. And the one leading topic which distinguishes it as a member of the larger parallelism, may not prevent other topics from possessing a greater or less degree of prominence in its internal arrangement.

To conclude. Perhaps the best way of stating the principle of parallelism is this. So far as parallelism prevails in a book, every thing is double. Ideas are taken up twice over. The leading topic of a passage re-appears in another passage: with so much of variation, that there is no tautology; yet with so much of correspondence, that the mutual reference is unquestionable. Thus, whether the parallelism be a verse or two, or a whole epistle, it may always be reduced to the simple form of two passages parallel to one another. Take for instance the Second Epistle to the Thessalonians. This Epistle represented by its letters, stands thus :

Here we have “Cain” and “Abel his brother,” both in a. and a. —b. speaks of their being in the field or plain, in b. we have the proposition te go there. Thus a. corresponds with a., and b. with b.; and we have an introverted parallelism of four members.

But according to the common reading this parallelism is lost.—b., the second member, is wanting: and in order to make a meaning without it, our translators have been constrained to render wyq rmayw in a., “And Cain talked with Abel his brother;” making rmay absolute, though it is not so either in verse 6, 9,13, or 15.

The parallelism, with the restored clause, is not so striking as some others, though of much the same character as those which have already been given from the beginning of the chapter. It is, however, worthy of observation that Dr. Buchanan, in looking over the beautiful Syriac manuscript discovered by him in India, found the clause in question; which, there can be little doubt, is the true reading. (See Horne’s Introduction, Vol. II. page 193, 338.)

* This has been shown with regard to B., the second member of the Second Epistle of St. Peter.

CONCLUSION. 85

A.
a.

a.
c.

Arrange these letters in two lines, and they stand thus: A.—B. (a. b. c.)

B. (a. b. c.)—A.

Here we have two fines; of which two lines, every part of the first has something in the second corresponding to it. Thus the whole Epistle falls into two corresponding parts; [p. 71] (of which the first is A.—B. (a. b. c.), and the second, B. (a. b. c.)—A.:) and bears as much the character of a couplet, as the parallel couplets given in the Introduction, which consist of only a single verse or sentence.—The continuous parallelism, a., b., c., &c. a., b., c., &c., whatever be its length, may be regarded after the same manner, as a couplet.

a., b., c., &c.a., b., c., &c.

And thus whatever be the length or form of the parallelism, its principle is that of repetition: or rather that of resumption: for repetition seems to imply tautology. Tautology is a figure of rhetoric which some writers appear disposed to add to the list of those which they find in the Bible: but for my own part I doubt whether it is to be discovered there.

If then it be asked what degree of benefit we are to expect from the study of parallelism, I answer that in the infancy of the subject it is impossible to say. I acknowledge for my own part that I have formed hopes, which in the present stage of the inquiry it might be considered almost absurd to avow. To that however which is already in course of execution we may appeal with safety. A learned writer has asserted of one of the Epistles, that “it containeth three principal parts, dispersed up and down without any special distinction or order.” Questionable and too bold assertion! He then proceeds to give an analysis of this Epistle, occupying two folio pages: following a method of his own, upon the assumption that the Sacred Writer followed no method whatever! Is it nothing then if we can give an analysis of this same Epistle, which shall exhibit a plan and a method that must evidently have existed in the Author’s mind: and that analysis so short, as to be easily contained in less than half a page of a book like the present; but at the same time long enough to prove satisfactorily, that the Epistle is composed with the strictest regard to order, and the justest and clearest distinctions? Critical studies which lead to such results, will not lead us, as too often, to contempt of the Sacred Text, but to far stricter and juster views of its particular inspiration than are now commonly entertained or even tolerated. The necessity of knowing the original languages of Scripture will be more generally felt. Greek and Hebrew will be studied for the sake of parallelism: and the study of parallelism will be acknowledged the best study of the Bible.

Widford, near Ware: Feb. 1824.

APPENDIX, I.

—————

(LATENT CONNEXIONS.)

[p. 75]

THERE is often a degree of latent connexion or arrangement in Scripture which is highly deserving our attention, though it does not entirely partake of the nature of parallelism. In “Sacred Literature,” for instance, it is ably argued that a regular train of thought pervades James iii. 1—12, though of a kind which is only to be discerned by very minute examination.—Some examples of latent connexion or arrangement I shall here proceed to offer.

And it came to pass, that as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

And he said unto another, Follow me But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.

And another also said, Lord, I will follow thee; but let me first go and bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough and looking back, is fit for the kingdom of God.

Luke ix. 57—62.
Here we have three cases. It may be thought they are so similar, that there is no occasion to discriminate between them. In fact, however, the characters of the three persons are as distinct as possible. The first is too forward, the second too backward, and the third undecided. If we bring

together the words spoken by each of them to our Lord, this will be evident.
Lord, I will follow thee whithersoever thou goest. Lord, suffer me first to go and bury my father.

Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.
By comparing these three speeches of the three persons, we shall see the difference of their characters at once. The first is all willingness; “Lord, I will follow thee whithersoever thou goest:” the second all unwillingness; “Lord, suffer me first to go and bury my father.” In the former there is not a word of reluctance, in the latter not a word of obedience. In the third we have both. “Lord, I will follow thee.” Here we have the willingness of the first. “But let me first go bid them farewell which are at home at my house.” Here we have the unwillingness of the second. This person then wavers, or

will and will not.

[p. 76]

The passage viewed in this light affords an excellent subject for a sermon, upon three distinct classes of religious professors, the forward, the backward, and the undetermined. Quesnel distinguishes between the two former, observing that “Jesus-Christ rejette celuy qui le veut suivre, et attire celuy qui veut differer:” in reference to the first person’s coming to our Lord of his own accord; while our Lord begins the conversation with the second, saying, “Follow me.” But commentators do not appear in general to have sufficiently discriminated between the three cases.

As he sowed, some fell by the way side, and the fowls of the air came and devoured it up.

And some fell on stony ground, where it had not much earth. And immediately it sprang up, because it had no depth of earth. But when the sun was up it was scorched. And because it had no root it withered away.

And some fell among thorns, and the thorns grew up and choked it, and it yielded no fruit.

APPENDIX, I. 88

And other fell on good ground, and did yield fruit that sprang up and increased, and brought forth, &c.

Mark, iv. 4—8. The only distinction which we observe in this passage upon a cursory perusal is, that it describes four different cases. But on examination we shall discover a latent progression in the sense, corresponding with the progress of the corn from the grain to the full ear: namely, almost precisely that which is more explicitly marked out by our Saviour himself a few verses further on, (26—28;) the seed, the blade, the ear, and the full corn in the ear: (though there the thing signified by the parable is different.) First of all we have the seed falling by the way-side, and picked up at once before it grows at all. Then we have the seed falling on the stony ground, springing up, and soon withering away. This is the second stage, or that of the blade. Thirdly, in the case of the seed that fell among thorns, we have a farther progress, if not to the ear, yet I apprehend nearly so. St. Mark says, “The thorns grew up and choked it.” St. Luke says, “The thorns sprung up with it, and choked it,” sumfuei/sai ai` a;kanqai avpe,pnixan auvto,, (viii. 7:) which seems to imply that both grew together. Lastly, in the case of the seed that fell on good ground, we have the full corn in the ear. “Some fell on good ground, and did yield

fruit that sprang up and increased, and brought forth,” &c.
The only question appears to be concerning the third case. Our Saviour, referring to this third case

in his explanation, says that the seed which falls among thorns “Becometh unfruitful:” or according to St. Luke’s account”, that it represents those who “Bring no fruit to perfection,” ouv telesforou/sin (viii. 14.) This expression applies exactly to the case wherein there is a show of fruit, which fruit, after all comes to nothing.

Supposing then that the order which I have suggested is here signified, that is, the seed, the blade, the green but unproductive ear, and lastly the ripe and perfect ear, we are not only to notice the internal arrangement of the passage itself, but also its external correspondence with another parable so soon after spoken by our Lord, already referred to.

The internal arrangement of the passage will be much the same, if we suppose the third case to be that of any other state of intermediate growth, between the blade and the perfect ear: but the external correspondence will not be so exact. The words of Whitby upon this parable, as quoted by Scott on Mark iv. 1—20, are: “Observe here also the gradation. The seed sown by the high-way comes not up at all. The seed sown upon stony ground comes up, but increaseth not. The seed sown among thorns increaseth, but bears no fruit. The seed sown on good ground, brings forth fruit to perfection.” Among those to whom the gospel is preached, some fail in the seed, some in the blade, but some in the ear.

And the devil said unto him, If thou be the Son of God, command this stone that it be made bread.

And the devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them, &c.

And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence. For it is written, He shall give his angels charge over thee, to keep thee. And in their hands, &c.

Luke, vi. 3,5, 6, 9—11.

I have not given the whole of the passage which records our Saviour’s temptation, but only those portions of it which more particularly describe the three attempts of Satan. Beza as quoted by Scott says with reference to these three attempts, that our Lord is tempted by Satan, [p. 77] “First to distrust God, then to covet riches and worldly good, and thirdly to vain confidence.”—St. Matthew gives the

APPENDIX, I. 89

temptations in a different order, making that the second, which here stands the last. And Diodati following this order, observes that the design of Satan was to draw Christ’s human nature to sin, “Either of impatience and diffidency in his voluntary obedience; or of pride and presumption, without vocation or necessity; or of rebellion against God.”—I will not say that there is any thing in these representations of Beza and Diodati but what is in some measure borne out by the text. Yet it appears to me that neither of them has defined with sufficient accuracy the course of temptation pursued by Satan. St. John perhaps will afford us a better clue.

This apostle gives us under three heads, a summary of the forms and modes of sin, as it exists in the human heart. “All that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father but is of the world.” (1 John ii. 16.) There is no kind of sin of which human nature is capable, that may not be ranged under one or more of these three heads; the lust of the flesh, the lust of the eyes, and the pride of life. Satan, knowing that human nature as it exists in the sons of Adam is assailable in each of these three points, and knowing also that our Lord had become man, seems to have presumed that our Lord’s human nature might be successfully attacked after the same method. In his first attack he hopes to succeed by the lust of the flesh; “Command this stone that it may be made bread:” in his second by the lust of the eye; “The devil, taking him up into an high mountain, showed unto him all the kingdoms of the world in a moment of time:” in the third by the pride of life; first setting our Lord on high, and then challenging him to cast himself down; “If thou be the Son of God, cast thyself down from hence,” &c.—In all these attempts Satan fails, because in assailing our Saviour he finds no inward ally as in assailing us. Our Lord was “Full of the Holy Ghost,” as we are told at the beginning of this temptation, (Luke, iv. 1. 🙂 and the prince of this, world “Had nothing in him,” as we are told at the beginning of another temptation, (John xiv. 30.)

It is observable that the temptation which the Second Adam overcame, is precisely that through which the first Adam fell. “When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof and did eat; and gave also unto her husband with her, and he did eat.” Genesis iii. 6.

“Good for food.” Here we have the lust of the flesh.
“Pleasant to the eyes.” Here we have the lust of the eyes.
“A tree to be desired to make one wise.” Here we have the pride of life.

The above I believe is the most correct view that can be taken of the course pursued by Satan in assailing our Lord.*

Simon who is called Peter, and Andrew his brother: James the son of Zebedee, and John his brother: Philip and Bartholomew:
Thomas and Matthew the publican :

James the son of Alpheus, and Lebbeus, whose surname was Thaddeus: Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Matthew x. 2—4.

It is observable that St. Matthew in giving us the names of the twelve apostles, arranges them two and two, the conjunction “And” coupling them in pairs. St. Mark does not pursue the same method, but we learn from him the probable reason why it is adopted by St. Matthew. “And he called unto him the twelve, and began to send them forth by two and two.” Mark vi, 7. (See Scott on Matthew x. 1— 4.)

* See Lightfoot’s Erubhin, Cap. L.

APPENDIX, I. 90

St. Luke’s arrangement differs so far from St. Matthew’s, that it gives rise to a question upon one point of considerable interest: namely, who had Judas Iscariot for his companion. From St. Matthew it appears to have been Simon the Canaanite: from St. Luke, Judas the brother of James, (vi. 16.) It is not impossible that some alteration of arrangement took place, which may account for the discrepance: Simon being appointed to accompany Judas Iscariot in the first instance; and afterwards, so to speak, being relieved by Judas the brother of James. St. Matthew who was present at the first arrangement would speak, in his account, of what then took place. St. Luke who is supposed to have compiled his history from subsequent testimony, and who even if he was one of the seventy is not known to have been present when the twelve apostles were first sent [p. 78] forth, would be more likely to describe the subsequent state of things. St. Luke’s catalogue stands thus :

Simon, whom he also named Peter, and Andrew his brother: James and John :
Philip and Bartholomew:
Matthew and Thomas:

James the son of Alpheus, and Simon called Zelotes:
Judas the brother of James, and Judas Iscariot which also was the traitor,

Many copyists, not perhaps perceiving a reason for arranging the names of the Apostles in six distinct pairs, have attempted to introduce an “And” at the beginning of each of these lines except the first. “And” is retained at the beginning of the last line in our authorized version. But Griesbach resists all these innovations, which can have no other effect than that of marring the Apostle’s arrangement, and his meaning also.

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
John i. 13.

Mason, at the beginning of the second chapter of his Treatise on Self-knowledge, (Part I.) observes that “Man is a complex being, trimerhj upostasij, a tripartite person; or a compound creature, made up of three distinct parts, viz. the body, which is the earthly or mortal part of him; the soul, which is the animal or sensitive part; and the spirit or mind, which is the rational and immortal part.” In a note he quotes the words of Antoninus, swma, yuch,( nouj) swmatoj aisqhseij yuchs ogomai( non dogmata)“Sensation belongs to the body, appetite to the soul, and reason to the mind.”* In confirmation of this view he refers to Genesis ii. 7, and 1Thessalonians v.23. It appears to me that the three parts are marked down in distinct and regular gradation, by St. John in the above verse.

Not of blood,
Nor of the will of the flesh, Nor of the will of man.

That is, not of the body, nor of the animal soul, nor of the reasonable mind which distinguishes men from beasts. As if the Apostle would say, Nothing human can effect the new birth or regeneration of fallen man: “That which is born of the flesh is flesh;” “The first man is of the earth, earthly:” it must be the work of God.

Then the whole multitude of the Gadarenes round about besought him to depart from them: for they were taken with great fear.

Luke iv. 14—16.

* In an edition bearing date 1809, the above passage is very much garbled, and the note omitted: partly perhaps from some latent enmity in the mind of the editor to the Scriptural doctrine of the Trinity, which the author advocates at the conclusion of his note.

APPENDIX, I. 91

And he went up into the ship, and returned back again.
Now the man, out of whom the devils were departed, besought him that he might be with him: But Jesus sent him away, saying, Return to thine own house, &c.

Luke viii. 37—39. Here we have two requests, which ought to be considered in connexion with each other. The Gadarenes desired to have no more to do with Jesus, and besought him to depart. The man out of whom the devils were departed desired to continue from that time for ever with Jesus, and besought him that he might be with him.—The results of the two applications also, should be viewed together. The first is granted, the second refused.—An expectation of a different result might have been formed in each case. When the multitude desired our Lord to go, it might be thought he would have refused: but we see he went. When the restored person besought that he might be with him, it might be thought he would have consented: but on the contrary he sent him away. Thus the prayer of the believer is

denied in wisdom, while that of the ungodly is granted in judgment.
It is of very great importance, in reading the Bible, that, we should accustom ourselves thus to

notice the mutual reference of passages, which appear to be contiguous merely, without being connected: and that in cases too, where there seems to be even less of parallelism than in the one now before us.

In the present instance, commentators observe upon the compliance in the former case, and also upon the refusal in the latter. But they do not sufficiently insist upon the mutual reference of the two passages. (See however Scott on Mark, v. 14—20, and Doddridge’s Family Expositor, Sect. lxx. end of the Improvement.)

APPENDIX, II.

(COMMON REFERENCES.)

IT often happens that a clause of a sentence has a common reference to two or more clauses in the same sentence. This is sometimes so obvious as scarcely to need pointing out. In the Burial Service, for instance, we have the words: “He cometh up, and is cut down, like a flower.” That is, “He cometh up like a flower, and is cut down like a flower.” To show this common reference, as I call it, the words might be arranged thus:

[p. 79]

He cometh up,

And is cut down,

} Like a flower.

Constructions of this kind I say, are sometimes so obvious, as to require no comment. But sometimes on the contrary, they have not been observed: and where this is the case, the true sense of the passage is partly or entirely lost. A comma is generally sufficient to restore it. Thus if the words above cited were printed, as I have seen them printed, in this way: “He cometh up, and is cut down like a flower,” a comma after “Down” will be sufficient to remind us of the double reference of the words “Like a flower.”—“He cometh up, and is cut down, like a flower.” —I shall proceed to offer some instances from the Sacred Text, in which this common reference appears to have been neglected.

The first which I shall notice occurs in Romans vi. 11. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.”

Now according to this punctuation, it will appear that our being alive unto God is owing to Jesus Christ, but not our being dead unto sin. But the fact is, that St. Paul intends to impute the latter to Him, as well as the former.

Likewise reckon ye also yourselves
To be dead indeed unto sin, } Through Jesus Christ But alive unto God, our Lord.

The eighth verse of the chapter confirms this view. There the Apostle says, “Now if we be deadwith Christ, we believe that we shall also live with him:” connecting our death unto sin with Christ, as well as our living unto God.—We find a farther confirmation in the Epistle to the Colossians: for there the Apostle not only says, “If ye then be risen with Christ,” (iii. 1.;) but a little before, “If ye be deadwith Christ.” (ii. 20.)

According to this view, I insert a comma in the verse under consideration, before the last clause, “Through our Lord Jesus Christ.” Never did a comma make a more important difference. The punctuation which I recommend will be found [p. 80] in Jay’s Family Prayers, page 248; but cannot be called the received one. “Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord.” Griesbach makes one or two alterations in the original text, which, whether correct or not, do not affect the present question.

Let us proceed to other passages. Where there is nothing in particular to be observed, I shall content myself with first giving the passage as it usually stands, and then exhibiting it according to the view which I would recommend.

But we are not of them that draw back to the perdition,
But of them that believe to the saving,

APPENDIX, II. 93

Received reading, Hmeij de ouk esmen upostolh|j eij apwleian( alla pistewj eij peripoihsin( yuchj “But we are to them who draw back unto perdition; but of them that believe to the saving of the soul.” Hebrews, x. 39.

Recommended. Hmeij de ouk esmen upostolh|j eij apwleian( alla pistewj eij peripoihsin( yuchj, “But we are not of them that draw back unto the perdition, but of them that believe to the saving, of the soul.”

hmeij de ouk esmen upostolh|j eij apwleian( alla pistewj eij peripoihsin(

Received. ina labwmen eleon( kai carin eurwmen eij eukairon bohqeian) “That we may obtain mercy, and find grace to help in time of need.”

}
connexion with yuchj( “Of the soul,” as well as peripoihsin “The saving,” or “The gaming.”

of the soul.
The reader will observe that apwleian, “The perdition,” is brought by this arrangement into

a.{a. {

a.{a.{

Received. Dio proslambanesqe allhlouj( kaqwj kai o Cristoj proselabeto hmaj eij doxan Qeou)Romans, xv. 7.

According to this punctuation, which prevails in every copy of the Greek Testament that I have examined, our authorized version should stand thus: “Wherefore receive ye one another, as Christ also received us to the glory of God.” But the meaning is, that as Christ received us to the glory of God, we ought to receive one another to the glory of God. I therefore recommend a comma after hmaj “Us.”

Dio proslambanesqe allhlouj( kaqwj kai o Cristoj proselabeto hmaj; eij doxan Qeou) This punctuation is found indeed in some copies of our authorized version. “Wherefore receive ye one another, as Christ also received us, to the glory of God.”

ina labwmen eleon kai carin eurwmen

}

eij eukairon bohqeian)

To help in time of need.
The parallelism of a. and a. should be here noticed. It is marred by the common punctuation.

That we may obtain mercy, }And find grace,

Dio proslambanesqe allhlouj(
Kaqwj kai o Cristoj proselabeto hmaj(

Wherefore receive ye one another, As Christ also received us,

} Eij doxan Qeou)
} To the glory of God.

} yuchj

APPENDIX, II. 94

Two French versions mar the sense of this passage by not observing that the third clause refers to the first as well as to the second. The one is, “C’est pourquoi recevez-vous les uns les autres avec bonté, comme Christ nous a reçus pour la gloire de Dieu.” The other “C’est pourquoi unissez-vous les uns aux autres pour vous soutenir mutuellement, comme Jésus-Christ vous a unis à lui pour la gloire de Dieu.”

Received. ,O de Qeoj kai ton Kurion hgeire( kai hmaj exegerei dia thj dulamenwj autou “And God hath both raised up the Lord, and will also raise up us by his own power.” 1Corinthians, vi. 14.

Recommended. ,O de Qeoj kai ton Kurion hgeire( kai hmaj exegerei( dia thj dulamenwj autou“And God hath both raised up the Lord, and will also raise up us, by his own power.”

,O de Qeoj kai ton Kurion hgeire( kai hmaj exegerei

And God hath both raised up the Lord, And will also raise up us,

} dia thj dulamenwj autou} By his own power.

} u m` w n/ (

[p. 81]

Received. Eivj oivkodomh.n kai. ouvk eivj kaqai,resin u`mw/n( “For edification, and not for your destruction.” 2Corinthians, x. 8.

Recommended. “For your edification, and not for your destruction.” (See Macknight’s Translation.) Or more closely, “For your building up, and not for your taking down.”

Eivj oivkodomh.n
Kai. ouvk eivj kaqai,resin

The Spanish version which I have by me requires correction in this place. “Para edificacion, y no para vuestra destruccion.” So also one of the French versions. “Pour 1’edification, et non pour votre destruction.” The pious Quesnel is correct “Pour votre édification, et non pour votre destruction.”*

Received. w[ste ouvk e,ti ei= dou/loj avlla. ui`o,j eiv de. ui`o,j( kai. klhrono,moj qeou/ dia CristouÅ“Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” Galatians, iv. 7.

Recommended. w[ste ouvk e,ti ei= dou/loj avlla. ui`o,j( eiv de. ui`o,j( kai. klhrono,moj( qeou/ dia CristouÅ“Wherefore thou art no more a servant but a son, and if a son then an heir, of God through Christ.”

Ouvk e,ti ei= dou/loj avlla. ui`o,j( Eiv de. ui`o,j( kai. klhrono,moj(

} qeou/ dia CristouÅ
} of God through Christ.

Thou art no more a servant but a son, And if a son then an heir,

* It is not impossible however that by “Edification,” the Apostle means the edification of the incestuous person who had been cut off. In this case our authorized version will perhaps “turn out to be right after all; as indeed it often does when supposed to be wrong.

oi[tinej evn kardi,a| kalh/| kai. avgaqh/|(

Which in an honest and good heart,

APPENDIX, II.

The next passage is from Luke, viii. 15. oi[tinej evn kardi,a| kalh/| kai. avgaqh/|( avkou,santej th.n lo,gon( kate,cousi) “Which in an honest and good heart, having heard the word, keep it.”

There is no need to alter the punctuation of this passage. But perhaps my mode of arrangement may throw some light upon its meaning.

{ {

hw”hy> t[;Wvt.li {

avkou,santej th.n lo,gon( kate,cousi)

Having heard the word, Keep it)

lyxiy”w> bAj ~m’êWdw>

for the salvation of the Lord.

That is, they hear the word in an honest and good heart, and they keep it in an honest and good heart. I do not wish however to press this example.

The next passage is from Lamentations, iii. 26. In Poole’s Annotations it stands thus: “It is good that a man should both hope, and quietly wait for the salvation of the Lord.”

Recommended. “It is good that a man should both hope, and quietly wait, for the salvation of the Lord.”

It is good that a man should both hope, And quietly wait,

{

That is, it is good not merely that a man should hope, speaking absolutely, but that he should hope for the salvation of the Lord, as well as quietly wait for the salvation of the Lord.

Received. “Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee, before the sons of men !”

Psalm xxxi. 19.

Recommended. “Oh how great is thy goodness, which thou hast laid up for them that fear thee, thou hast wrought for them that trust in thee, before the sons of men!”

`~d’a’ ynEB. dg<n< {

^ya,reyLi T’n>p;c’-
%B_’ ~ysixol; T’l.[;P’ } rv,a] ^b.Wj-br; hm

{ Thou hast laid up for them }

Oh how great is
thy goodness, which Thou hast wrought for

that fear thee, Before the sons of men! them that trust in thee,

The reader may compare Psalm cvii. 8, 15, &c. where the meaning of the Psalmist seems to be “His goodness to the children of men,” as well as “His wonderful works to the children of men.”

Received. eivj to. sthri,xai u`ma/j( kai. parakale,sai u`ma/j peri th/j pi,stewj u`mw/n. “To establish you, and to comfort you concerning your faith.” 1Thessalonians, iii. — 2.

APPENDIX, II. 96

Recommended. eivj to. sthri,xai u`ma/j( kai. parakale,sai u`ma/j( peri th/j pi,stewj u`mw/n) “To establish you, and to comfort you, concerning your faith.” That is, To establish you concerning your faith, as well as to comfort you concerning your faith.

Eivj to. sthri,xai u`ma/j( Kai. parakale,sai u`ma/j(

To establish you, And to comfort you,

} Peri th/j pi,stewj u`mw/n)} Concerning your faith.

[p. 82]

Received. katargh,santoj me.n to.n qa,naton fwtis, antoj de. zwh.n kai. avfqarsi,an dia. tou/ euvaggeli,ou. “Who hath abolished death, and hath brought life and immortality to light through the gospel.” 2Timothy, i. — 10.

Recommended.katargh,santoj me.n to.n qa,naton fwtis,antoj de. zwh.n kai. avfqarsi,an( dia. tou/ euvaggeli,ou. “Who hath abolished death, and hath brought life and immortality to light, through the gospel.” That is, Christ has not only brought life and immortality to light through the gospel, which is all that the received punctuation would lead us to infer, but he has also abolished death through the gospel. The Men and De confirm this view of the passage.

Katargh,santoj me.n to.n qa,naton Fwti,santoj de. zwh.n kai. avfqarsi,an(

} dia. tou/ euvaggeli,ou.} Through the gospel.

evn tai/j kardi,aij u`mw/n(

In your hearts.

} pollh/j

Who hath abolished death,
And hath brought life and immortality to light,

e[wj ou- h`me,ra diauga,sh|( Kai. fwsfo,roj avnatei,lh|(

Until the day dawn, And the day-star arise,

meta. duna,mewj kai. do,xhj

Received. e[wj ou- h`me,ra diauga,sh|( kai. fwsfo,roj avnatei,lh| evn tai/j kardi,aij u`mw/n( “Until the day dawn, and the day-star arise in your hearts.” 2Peter, i. 19.

Recommended. e[wj ou- h`me,ra diauga,sh|( kai. fwsfo,roj avnatei,lh|( evn tai/j kardi,aij u`mw/n( ” Until the day dawn, and the day-star arise, in your hearts.”

} }

Received. “With power and great glory.”

Matthew, xxiv. —30.

Recommended. “With great power and glory.” That is, with great power and with great glory.

ei;te dia. lo,gou ei;te diV evpistolh/j

}Quesnel has “Soit par nos paroles, soit par nôtre lettre.”

h`mw/nÅ

APPENDIX, II.

So the Spanish version before referred to. “Con grande poder y gloria.” One of the French versions has, “Avec une grande puissance et une grande gloire.” Quesnel has, “Avec une grande puissance, et une grande majesté.” An Italian version has, “Con potenza, e gran gloria.”

Received. “Whether by word, or our epistle.”
2Thessalonians, ii. —l5.

Recommended. “Whether by our word or by our epistle.” (See Macknight’s Translation.)

Received. wsper h` evkklhsi,a u`pota,ssetai tw/| Cristw/|( ou[twj kai. ai` gunai/kej toi/j avndra,sin evn panti,Å “As the church is subject unto Christ, so let the wives be to their own husbands in every thing.” Ephesians, v. 24.

Recommended, wsper h` evkklhsi,a u`pota,ssetai tw/| Cristw/|( ou[twj kai. ai` gunai/kej toi/j avndra,sin( evn panti,Å “As the church is subject unto Christ, so let the wives be to their own husbands, in every thing.

wsper h` evkklhsi,a u`pota,ssetai tw/| Cristw/|( ou[twj kai. ai` gunai/kej toi/j avndra,sin

As the church is subject unto Christ,
So let the wives be to their own husbands,

u`po. th/j ivdi,aj evpiqumi,aj

When he is drawn away, And enticed,

} }

{ }

evn panti,Å

In every thing.

evxelko,menoj
kai. deleazo,menoj

Of his own lust.

That is, as the church in every thing, so the wives in everything.
Received. “When he is drawn away of his own lust, and enticed.” James, i. 14.Recommended. “When he is drawn away, and enticed, of his own lust.”

[sic!]

“Quand il est attiré et amorcé par sa propre convoitise.”Received. “Thou art not a doer of the law, but a judge.”

Recommended. Thou art not a doer, but a judge, of the law. “Tu n’es point observateur de la loi, mais tu t’en rends le juge.” “Vous n’en étés point observateur, mais vous vous en rendez le juge.”

James, iv. —11.

pare,dwka ga.r u`mi/n o] kai. pare,labon

kai. ga.r evstaurw,qh evx avsqenei,aj( avlla. zh/| evk duna,mewj(

APPENDIX, II. 98

[p. 83]

Received. “With the blood of the saints, and with the blood of the martyrs of Jesus.” Revelations, xvii. 6.

Recommended. “With the blood of the saints, and with the blood of the martyrs, of Jesus.” That is, the saints of Jesus, and the martyrs of Jesus.

evk tou/ ai[matoj tw/n a`gi,wn(
kai. evk tou/ ai[matoj; tw/n martu,rwn

} VIhsou/Å

} evn prw,toij} qeou/Å

Again. When St. Paul says, pare,dwka ga.r u`mi/n evn prw,toij o] kai. pare,labon( “For I delivered unto you first of all that which I also received,” (1Corinthians, xv. 3,) may not his meaning be,pare,dwka ga.r u`mi/n evn prw,toij( o] kai. evn prw,toij pare,labon( “For I delivered unto you first of all, that which I also received first of all:” evn prw,toij, “First of all,”, having a common reference to each of the two clauses? (See Macknight’s Translation.) The French version seems to regard the Kai, “Also,” as having this force. “Or je vous ai enseigné, avant toutes choses, ce que j’avois AUSSI reçu.”

Received. kai. ga.r evstaurw,qh evx avsqenei,aj( avlla. zh/| evk duna,mewj qeou/Å 2Corinthians, xiii. 4 — .Recommended. kai. ga.r evstaurw,qh evx avsqenei,aj( avlla. zh/| evk duna,mewj( qeou/Å

I do not wish to press this instance, and content myself with giving it in the original. St. Paul himself however supports us by saying in another place to. avsqene.j tou/ qeou/( (1Corinthians, i. 25.) coupling to. asv qenej. with tou/ qeou) And there, as here, he is speaking with a particular reference to the cross of Christ. Quesnel has, “Car encore qu’il ait été crucifié selon la foiblesse de la chair, il vit néanmoins maintenant par la vertu de Dieu.” The other French version is similar. Perhaps the reader will prefer this translation. It requires however an insertion, while the view of the passage here offered requires nothing but what is already in the text.

Received. “To love the Lord your God, and to serve him with all your heart, and with all your soul.” Deuteronomy, xi. —13.

Recommended. To love the Lord your God, and to serve him, with all your heart, and with all your soul.

To love the Lord your God, And to serve him,

} With all your heart, and with all your soul.

That is, not only to serve the Lord your God with all your heart and with all your soul: but also to love him with all your heart and with all your soul.

APPENDIX, II. 99

Received. “For that they hated knowledge, and did not choose the fear of the Lord.” Proverbs, i. 29.Recommended. “For that they hated the knowledge, and did not choose the fear, of the Lord.”

For that they hated the knowledge, And did not choose the fear,

} Of the Lord.

The Hebrew bears us out in this view of the passage, as far as relates to our connecting “Knowledge” as well as “Fear,” with the last clause: but does not admit of the arrangement here given, on account of the order of the words.

Received. “Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.” Hebrews, iv. 13.

Recommended. “Neither is there any creature that is not manifest in his sight, but all things are naked and open unto his eyes, with whom we have to do.”

kai. ouvk e;stin kti,sij avfanh.j evnw,pion auvtou/( } pro.j o]n h`mi/n o] lo,gojÅpa,nta de. gumna. kai. tetrachlisme,na toi/j
ovfqalmoi/j auvtou/(

Neither is there any creature that is not }manifest in his sight,

But all things are naked and open unto his eyes,

With whom we have to do.

I apprehend Macknight’s observation on this passage is perfectly correct, namely that in the phrase Enwpion autou( “Autou, his, is put, not for any person mentioned before in this discourse, but for him to whom, in the end of the verse, it is said, we must give an account; namely to Christ.”

Concerning the much agitated passage, Hebrews iv. 12, 13, of which the verse before us forms a part, it now seems [p. 84] to be pretty generally agreed by critics, that the, former verse refers chiefly to the written word, and the latter, which is now before us, to the Eternal Word, the Son of God. Now if we make the phrase Enwpion autou, “In his sight,” refer to verse 12 which precedes it, we appear to give a personality to the word there spoken of; and the difficulties in which the interpretation of the passage is involved are riot removed. But if we agree with Dr. Macknight in making Enwpion autou(“In his sight,” refer to him with whom we have to do, there is an end to all difficulty at once; we see clearly how much refers to the written word, and how much to the Eternal Word: namely, verse 12 to the written word, and verse 13 to the Eternal Word.

Let us now proceed to a passage in Romans, xv. 4.

i[na dia. th/j u`pomonh/j kai. th/j paraklhs, ewj tw/n grafw/n( th.n evlpi,da e;cwmenÅ “That we through patience and comfort of the Scriptures might have hope.” This passage I would exhibit thus:

a. { i[na dia. th/j u`pomonh/ja. { kai. th/j paraklh,sewj

} tw/n grafw/n( th.n evlpi,da e;cwmenÅ

That we through the patience }And the comfort

might have hope.

of the Scriptures,

APPENDIX, II. 100

My object in this arrangement is to connect Thj upomenej( “The patience,” as well as Thj paraklhsewj( “The comfort,” with Twn grafwn, “Of the Scriptures.” This connection indeed is not lost in our authorized version. But in the collect for the second Sunday in Advent, as it stands in the prayer-book which lies on my table, I think it is. “That by patience, and comfort of thy holy word, we may embrace,” &c. Nor have all the commentators preserved the connexion. Burkitt however points it out very distinctly. Should any one doubt its reality, he has only to carry on his eye to the next verse, where he will find “Patience” and “Comfort” going together. o de Qeoj thj upomenhj kai thj paraklhsewj; &c. “Now the God of patience and comfort,” &c.—Griesbach reads kai thj paraklhsewj for kai thj paraklhsewj in a., with a mark denoting uncertainty before Dia.

These various instances I have given together, not because I conceive my own view of every one of them to be original, but because they all appear to possess the same feature; that of one word or clause having a common reference to two others.*—The full force of a well, but known passage in a profane writer appears to be often lost from a neglect of the same circumstance.

Virtus est vitium fugere, et sapientia prima Stultitia caruisse.

This would be construed, probably, nine times out of ten, “It is virtue to flee from vice, and the beginning of wisdom to be devoid of folly.” But I would say Virtus prima, as well as Sapientia prima. The two propositions will then have a degree of parallelism, or of similarity, which was undoubtedly in the writer’s mind.

It is the first step in virtue to flee from vice,
And the first step in wisdom to be devoid of folly.

[p. 84]

* Perhaps a common reference will give the true sense of that most difficult passage, Psalm xvi. 2, 3.

hw”hyl; }`^yl,([’-lB; ytabi ’Aj÷ hT’a’_ yn”ådoa] } a.

T r. m> aå : ’

yreayDIa;w>÷ hM’he_ #r,a’äB’-rv,a] ~yviAdq.liâ `~b’(-ycip.x,-lK’ } a.

If we join ynda with hwhy the general character of the passage will continue the same: I mean, as far as the common reference of tdmais concerned. Neither will it be affected by our reading ytrma for trma — If we omit the w before yryda, which seems to have been absent in the copies used by the LXX., the following is the arrangement which I should prefer.

yn”ådoa] hw”hyl; }`^yl,([’-lB; ytabi ’Aj÷ hT’a’_ } a.

T r. m> aå : ’

#r,a’äB’-rv,a] ~yviAdq.liâ `~b’(-ycip.x,-lK’ yreayDIa;w>÷ hM’h_e } a.

On the subject of common references the reader may consult Bishop Horsley on Psalm ii. 4, and Psalm v. 3. “Nothing is more frequent in the Psalms,” he observes, “than that two verbs should have a common casual noun.” See also the Bishop’s note on Psalm ix. 18., and on xii. 3. The reader may also refer to Psalm x. 1., and xiii. 4. In no part of the Bible, perhaps, do common references occur more frequently than in the Psalms.

The l prefixed to myvrq is carried on to yrda by the force of the copulative w as Bishop Horsley observes upon the passage. — a. is what is said to Jehovah; a., what is said of the saints, &c.

~H ca,rij tou/ kuri,ou VIhsou/ Cristou/ kai. h` avga,ph tou/ qeou/
kai. h` koinwni,a tou/ a`gi,ou pneu,matoj

The grace of the Lord Jesus Christ, And the love of God,
And the communion of the Holy Ghost,

} }

meta. pa,ntwn u`mw/nÅ

Be with you all.

APPENDIX, II. 101

Moreover, this gives a meaning and a point to the passage, which it would otherwise want.

The above are instances of a word or clause having a common reference to two others. It is observable in most of them, that the two clauses to which the third clause has a common reference, are in a greater or less degree parallel.

Sometimes there is a common reference of one clause to three. And here, generally, the parallelism of the three is equally observable. In the well known benediction, for instance, at the end of the Second Epistle to the Corinthians, (in which it seems to be the Apostle’s design to paraphrase and expound that in Numbers, vi. 24 — 26,) the common reference of the final clause to each of the three which precede it, is plain enough: and the three are parallel.

One or two other instances I shall now proceed to give, in which the common reference of one clause to three is not so evident, yet 1 conceive equally intentional.

The first passage which I shall offer appears to resemble the above, in distinctly marking the three Persons in the Blessed and Undivided Trinity. It is from the other Epistle to the Corinthians.

Received. Diaire,seij de. carisma,twn eivsi,( to. de. auvto. pneu/ma\ Kai. diaire,seij diakoniw/n eivsi( kai. o` auvto.j ku,rioj\ Kai. diaire,seij evnerghma,twn eivsi,n( o` de. auvto.j eivsti qeo.j( o` evnergw/n ta. pa,nta evn pa/sinÅ “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.” 1Corinthians, xii. 4—6.

Recommended. Diaire,seij de. carisma,twn eivsi,( to. de. auvto. pneu/ma\ Kai. diaire,seij diakoniw/n eivsi( kai. o` auvto.j ku,rioj\ Kai. diaire,seij evnerghma,twn eivsi,n( o` de. auvto.j eivsti qeo.j( o` evnergw/n ta. pa,nta evn pa/sinÅ “Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord; and there are diversities of operations, but the same God; which worketh all in all.”

Diaire,seij de. carisma,twn eivsi,( to. de. auvto. pneu/ma\ Kai. diaire,seij diakoniw/n eivsi( kai. o` auvto.j ku,rioj\ Kai. diaire,seij evnerghma,twn eivsi,n( o` de. auvto.j* qeoj. (

Now there are diversities of gifts, but the same Spirit;
And there are diversities of administrations, but the same Lord; And there are diversities of operations, but the same God;

} }

o` evnergw/n ta. pa,nta evn pa/sinÅ

Which worketh all in all.

If we carry on our eyes to the eleventh verse, we find the following words: pa,nta de. tauta ENERGEIto en kai to auvto. PNEUMA( “But all these worketh that one and the self-same Spirit.” As Pneuma,“Spirit,” occurs in the first of the three lines in the above arrangement, we see in the passage just

* Esti is here omitted by Griesbach, who gives very numerous authorities. The parallelism of the three lines confirms his decision.

a`giasqh,tw to. o;noma, sou\† }evlqe,tw h` basilei,a sou\
genhqh,tw to. qe,lhma, sou(

w`j evn ouvranw/| kai. evpi. gh/j

Hallowed be thy name, Thy kingdom come, Thy will be done,

}

In earth as in heaven

APPENDIX, II. 102

quoted, which connects Energei with Pneuma, a strong reason for not limiting the reference of the clause, ’O energwn ta panta en pasin, “Which worketh all in all,” to the third line.

Received. a`giasqh,tw to. o;noma, sou\ evlqe,tw h` basilei,a sou\ genhqh,tw to. qe,lhma, sou( w`j evn ouvranw/| kai. evpi. gh/j\ “Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven.”. Matthew, vi. 9, 10.

Recommended. a`giasqh,tw to. o;noma, sou\ evlqe,tw h` basilei,a sou\ genhqh,tw to. qe,lhma, sou( w`j evn ouvranw/| kai. evpi. gh/j “Hallowed be thy name, thy kingdom come, thy will be done, in earth as in heaven.”

[p. 86]

It is impossible to exhibit this arrangement to the best advantage in English, even by taking greater liberties with the authorized version than I have thought necessary. The meaning is, not merely Let thy will be done in earth as in heaven: but also, Let thy name be hallowed, and let thy kingdom come, in earth as in heaven.

I have now a few remarks to offer on a passage in Revelations, i. 9. VEgw. VIwa,nnhj( o` avdelfo.j u`mw/n( kai. sugkoinwno.j evn th/| qli,yei kai. evn th/| basilei,a| kai. u`pomonh/| VIhsou/ Cristou k) t) l)(“I John, who also am your brother, and companion in the tribulation, and in the kingdom and patience of Jesus Christ,” &c.

I would say not “Your brother,” absolutely, as the comma seems to imply, but “Your brother in tribulation,” as well as “Your companion in tribulation.”

VEgw. VIwa,nnhj(

I John,

{ o` avdelfo.j u`mw/n( kai. sugkoinwno.j

{ who also am your brother, and companion

} evn th/| qli,yei( k) t) l)} in tribulation, &c.

But here our version goes on to say: “In tribulation, and in the kingdom and patience of Jesus Christ.”—But surely the Apostle does not mean “In tribulation” absolutely, but “In the tribulation of Jesus Christ,” as well as “In the kingdom and patience of Jesus Christ.” This part of the passage then may be thus exhibited.

evn th/| qli,yei
kai. evn th/| basilei,a| kai. u`pomonh/|

In the tribulation,
And in the kingdom and patience

} VIhsou/ Cristou} Of Jesus Christ

† See Sacred Literature, page 435, where a comma is placed at the end of each of these three lines.

APPENDIX, II.

103

Griesbach however, on ample authority, strikes out the evn th/| “In the” before basilei,a|“Kingdom.” According to his reading then the whole passage will stand thus, (if we also agree with him to strike out the Kai before avdelfo.j:)

VEgw. VIwa,nnhj(

I John,

{ o` avdelfo.j u`mw/n( }kai. sugkoinwno.j

{ your brother }and companion

{ evn th/| qli,yei( kai. basilei,a|kai. u`pomonh/|
{ in the tribulation and kingdomand patience

} }

VIhsou/ Cristou

of Jesus Christ

This arrangement may be thought fanciful. But I would observe, first, that the sense is partly lost in the usual mode of giving the passage; and secondly, that this mode of exhibition restores what is lost; that is, shows the reference of the clause evn th/| qli,yei( k) t) l), “In the tribulation,” &c., to avdelfo.j, “Brother,” as well as to Sugkoinwno.j, “Companion;” and also shows the common reference of the words VIhsou/ Cristou, “Of Jesus Christ,” to each of the three clauses immediately preceding them.

Received. Pa,ntote cai,rete) Avdialei,ptwj proseu,cesqe) E’n panti. euvcaristei/te\ tou/to ga.r qe,lhma qeou/ evn Cristw/| VIhsou/ eivj u`ma/jÅ “Rejoice evermore. Pray without ceasing. In everything give thanks; for this is the will of God in Christ Jesus concerning you.” 1Thessalonians, v. 16—18.

Recommended. Pa,ntote cai,rete( avdialei,ptwj proseu,cesqe( evn panti. euvcaristei/te\ tou/to ga.r qe,lhma qeou/ evn Cristw/| VIhsou/ eivj u`ma/jÅ “Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you.”

Pa,ntote cai,rete( avdialei,ptwj proseu,cesqe( evn panti. euvcaristei/te\

Rejoice evermore:
pray without ceasing:
In everything give thanks;

} tou/to ga.r qe,lhma qeou/ evn Cristw/| VIhsou/ eivj u`ma/jÅ

} For this is the will of God
in Christ Jesus concerning you.

That is, It is the will of God in Christ Jesus concerning you, not only that you should in every thing give thanks, which the passage is usually taken to signify; but also that you should rejoice evermore, and pray without ceasing.

Received, ~Upo. VIoudai,wn penta,kij tessera,konta para. mi,an e;labon) Tri.j evrrabdi,sqhn( a[pax evliqa,sqhn) “Of the Jews five times received I forty stripes save one. Thrice was I beafen with rods, once was I stoned.” 2 Corinthians, xi. 24, 25.

{ penta,kij tessera,konta para. mi,an e;labon(~Upo. VIoudai,wn tri.j evrrabdi,sqhn(

Recommended. ~Upo. VIoudai,wn penta,kij tessera,konta para. mi,an e;labon( tri.j evrrabdi,sqhn( a[pax evliqa,sqhn) “Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned.”

a[pax evliqa,sqhn)

Of the Jews

{ Five times received I forty stripes save one, Thrice was I beaten with rods,
Once was I stoned.

APPENDIX, II. 104

[p. 87]

I offer this arrangement with some degree of hesitation. The question is, whether St. Paul means to say that it was of the Jews that he was thrice beaten with rods. Clark says expressly, “This was by the Gentiles.” We have one account of St. Paul’s being beaten, Acts, xvi. 22, 23; where the word used isr`abdi,zein, answering to evrrabdi,sqhn here. And the persons who inflicted the punishment on that occasion certainly appear to have been the Gentile inhabitants of Philippi.—At any rate the Jews were concerned in the stoning of Paul. See Acts, xiv, 19.—One circumstance should be mentioned, as tending to establish the common reference of upo VIoudawn “Of the Jews,” to each of the other three clauses: namely that laying on forty stripes save one, beating with a rod or stick, and stoning with stones, were all punishments used among the Jews. See Deuteronomy, xxv. 3. Exodus, xxi. 20. Matthew, xxvi, 67: (marginal reading; Scott in loco; Micah, v. 1.) Numbers, xv. 35, 36. —St. Paul may have been beaten with rods on other occasions by Gentiles, yet the whole of the above passage may refer to what he suffered from the Jews.

Received. evn pa,sh| duna,mei( kai. shmei,oij kai. te,rasin yeu,douj) “With all power and signs and lying wonders.”

2 Thessalonians, ii. 9.

Recommended.

evn pa,sh|

{ duna,mei( }
kai. shmei,oij yeu,douj) kai. te,rasin

That is, “With” all lying power and signs and wonders:” the power and the signs, as well as the wonders, being those of falsehood or deception. Pash| also I conceive to have a common reference, if the grammarians will allow me to say so.

Griesbach, it seems, intimates the common reference of Yeudej( by omitting the comma afterDunamei and Shmeneioj)*

qeo,pneustoj( kai. wvfe,limoj

We will now turn to another passage, the full force of which perhaps is not always understood.

Pa/sa grafh. qeo,pneustoj( kai. wvfe,limoj pro.j didaskali,an( pro.j evlegco,n( pro.j evpano,rqwsin( pro.j paidei,an th.n evn dikaiosu,nh|( “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” 2Timothy, iii. 16.

Let us first consider the beginning of this passage. “All scripture is given by inspiration of God, and is profitable.” That is, “All scripture is given by inspiration of God, and all scripture is profitable.”

Pa/sa grafh.

{

* Bishop Horsley points out the common reference of the word ynaydwt to three clauses, in Psalm xvi. 11.

All scripture

{

Is given by inspiration of God, And is profitable.

Pa/sa grafh.

{ qeo,pneustoj( kai. wvfe,limoj

{pro.j didaskali,an(
pro.j evlegco,n(
pro.j evpano,rqwsin(
pro.j paidei,an th.n evn dikaiosu,nh|(

APPENDIX, II. 105

The latter proposition, that ALL Scripture is profitable, is a very important one: especially in the present day, when far other sentiments prevail, even in quarters where we should least expect it. It is not lost sight of by Scott in his notes on the passage; but Burkitt appears not to observe it. He reminds us that “Every part of Scripture is divinely inspired,” which is the former proposition: but not thatevery part is profitable. This latter proposition agrees with what is written in the Old Testament: namely, that “By EVERY word that proceedeth out of the mouth of the the Lord doth man live.” Deuteronomy, viii. 3. (See also Matthew, iv. 4. Luke, iv. 4.)

But this latter proposition, that ALL Scripture is profitable, becomes even more important if we follow it out into its details. We then learn, that ALL Scripture is profitable for doctrine, that ALLScripture is profitable for reproof, ALL for correction, and ALL for instruction in righteousness.

The three last words of the first clause, th.n evn dikaiosu,nh|( appear to me also to have a common reference. Grammar seems to stand in the way. But supposing St. Paul to have intended this common reference, it is hard to say what more correct mode of expressing himself he could have taken.

{ qeo,pneustoj( Pa/sa

{ pro.j didaskali,an( pro.j evlegco,n(

pro.j evpano,rqwsin( pro.j paidei,an

} }

[p. 88]

th.n evn dikaiosu,nh|(

In rignteousness.

grafh.

All scripture

kai. wvfe,limoj

{ Is given by inspiration of God,

And is profitable

{ For doctrine For reproof

For correction For instruction

That is, for doctrine in righteousness, for reproof in righteousness, for correction in righteousness, for instruction in righteousness. Here there is a common reference to four clauses.

In the following example, we have a common reference of one clause to five. “Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake.” 2Corinthians, xii. 10. Here a careless reader would suppose that only the distresses were for Christ’s sake. But so were also the infirmities, the reproaches, &c.

In infirmities, }In reproaches,
In necessities,
In persecutions,

In distresses

For Christ’s sake.

APPENDIX, II. 106

A common reference of so palpable a kind it may be thought almost needless to notice. It is lost however in the translation of the pious Quesnel. “Dans les foiblesses, dans les outrages, dans les nécessités où je me trouve réduit, dans les persécutions, dans les afflictions pressantes que je souffre pour Jésus Christ.” Thus it is only the distresses which he connects with Christ. So necessary it is even for the most devout, the most spiritual, the most judicious commentators, to pay a strict regard to the letter of the sacred text.

If it be thought that the meaning of the passage is, “I take pleasure for Christ’s sake in infirmities,” &c., still the declaration applies to each of the five particulars.

In the following passage there seems to be a common reference to six clauses.

Received. Gra,fw u`mi/n( tekni,a( o[ti avfe,wntai u`mi/n ai` a`marti,ai dia. to. o;noma auvtou/Å Gra,fw u`mi/n( pate,rej( o[ti evgnw,kate to.n avpV avrch/jÅ Gra,fw u`mi/n( neani,skoi( o[ti nenikh,kate to.n ponhro,nÅ Gra,fw u`mi/n( paidi,a( o[ti evgnw,kate to.n pate,raÅ E’graya u`mi/n( pate,rej( o[ti evgnw,kate to.n avpV avrch/jÅ E’graya u`mi/n( neani,skoi( ot[ i ivscuroi, evste kai. o` lo,goj tou/ qeou/ evn u`mi/n me,nei kai. nenikh,kate to.n ponhro,nÅ Mh. avgapa/te to.n ko,smon k) t) l) “I write unto you, little children, because your sins are forgiven you for his name’s sake. I write unto you, fathers, because ye have known him that is from the beginning. I write unto you, young men, because ye have overcome the wicked one. I write unto you, little children, because ye have known the Father. I have written unto you, fathers, because ye have known him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Love not the world,” &c. 1 John, ii. 12—15.

Recommended. Gra,fw u`mi/n( tekni,a( (o[ti avfe,wntai u`mi/n ai` a`marti,ai dia. to. o;noma auvtou/*)gra,fw u`mi/n( pate,rej( (o[ti evgnw,kate to.n avpV avrch/j*) gra,fw u`mi/n( neani,skoi( (o[ti nenikh,kate to.n ponhro,n*) gra,fw u`mi/n( paidi,a( (o[ti evgnw,kate to.n pate,ra*) e;graya u`mi/n( pate,rej( (o[ti evgnw,kate to.n avpV avrch/j*) e;graya u`mi/n( neani,skoi( (o[ti ivscuroi, evste kai. o` lo,goj tou/ qeou/ evn u`mi/n me,nei kai. nenikh,kate to.n ponhro,n*) mh. avgapa/te to.n ko,smon( k) t) l) “I Write unto you, little children, (because your sins are forgiven you for his name’s sake;) I write unto you, fathers, (because ye have known him that is from the beginning;) I write unto you, young men, (because ye have overcome the wicked one;) I write unto you, little children, (because ye have known the Father;) I have written unto you, fathers, (because ye have known him that is from the beginning;) I have written unto you, young men, (because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one;) love not the world,”&c.

APPENDIX, II. 107

[p. 89]

The passage may be thus arranged.

Now if we examine this passage, in the first place, without the final clause, d., we shall find that it is perfectly symmetrical.—a. corresponds to a., b. to b., and c. to c. In a. and a. we have the little children; in b. and b. the fathers, in c. and c. the young men. Each of the six members consists of two clauses: the former beginning with Ggafw “I write,” or Egaya “I have written;” the latter, which contains the reason for writing, with Oti, “Because.” Doddridge would omit a considerable portion of this passage for the sake of avoiding tautology. But I can never consent to such a liberty. To say nothing of the perfect symmetry of the passage as it now stands, apparent tautology is not peculiar to this part of St. John’s writings. See John, i. 1—3. I apprehend much may often be learned in the Sacred Writings, where there is this supposed tautology.

Scott, at the beginning of his remarks on verses 15−17, “Love not the world,” &c. says, “The general counsel and exhortation, which the Apostle meant to enforce on all the persons above described, was this, ‘Love not the world, neither the things that are in the world.’ ”—It is precisely upon this view of the general character of the passage, that I have made the above arrangement: with the design of pointing out the common reference of d., “Love not the world,” &c. to each of the six preceding clauses, a., b., c., a., b., c.,; from which it is usual to cut it off by a full stop at the end of them.—This is what the Apostle “Writes” to each; “Love not the world,” &c. I find this connexion recognized, more or less fully and explicitly, in most of the commentators that I have an opportunity

APPENDIX, II. 108

of consulting, though the punctuation of our authorized version does not [p. 90] appear to preserve it. Doddridge, indeed, seems to have missed the connexion: and Griesbach puts a. in a paragraph by itself; which shows the necessity of noticing these common references, even when they appear most palpable. But Scott clearly points out the connexion, as we have seen; and also adverts to it in the course of his notes on 12—14, and in his Practical Observations: Macknight carries on the connexion in his Commentary on verses 12, 13; though not in that on verse 14: Quesnel seems to refer to it at the close of his observations on verse 14: in the Commentaries published under the name of Poole, we read at the end of the observations on verse 14, “By all which endowments they were all both enabled and obliged to comport the better with the following precept, and its enforcements:” Samuel Clark in his New Testament, a useful work, on the beginning of verse 14, (“I have written unto you, fathers,” &c.) says, “He repeats the same words almost, that they may take the better notice of them, (Galatians, i. 8, 9.) and may serve as a caution against the love of the world, mentioned verse 15.” I feel zealous for the integrity and connexion of this beautiful, elaborate, and most instructive passage: and against those who would mutilate it on a plea of tautology, even in opposition to so venerable an authority as that of Doddridge, I allege the admonition of St. Paul, “Beware of the concision.”

Let me add, that if we suppose St. John to have made the same arrangement in penning the passage as I have given above, writing verse 15, (d.,) about half way down, a little to the right, opposite c. and a., it will account for the variation which we observe in the beginnings of the six members a., b., c., a., b., c.—At the beginning of the first four we have Grafw “I write:” but at the beginning of the other two, Egraya, “I have written.”

To prevent being misunderstood, I think it necessary to add in conclusion, that I have no wish, in any of the instances given, to invert the received order of the original words.

One circumstance should be noticed, namely, that in cases of common reference there is almost invariably some degree of parallelism, or internal correspondence, more or less obvious, in the two or more clauses in which we discover the common reference to the single clause. Thus in one instance we have

Nekrouõ men th| a`martia|( Zwntaõ de tw| qew|(

In another,

Ouk esmen u`postolhõ eiõ apwleian( Alla pistewõ eiõ peripoihsin(

In another,

a`giasqh,tw to. o;noma, sou\ evlqe,tw h` basilei,a sou\ genhqh,tw to. qe,lhma, sou(

} }

……

} ……

And the same is observable in other cases. Thus that word or clause of the passage which falls out of the parallelism, is the word or clause to which the others have a common reference. We often meet with two or three such instances in a single Psalm: and perhaps biblical scholars are not aware how much is often lost to the sense by neglecting them.

APPENDIX, III.

[p. 91]

(PARENTHESIS.)

SINCE it is one distinguishing feature of parallelism, that topics are dropped, and afterwards resumed, it may be imagined that many parallelisms are to be accounted for on the principle of parenthesis. There is some plausibility in this view of the subject, especially as far as the introverted parallelism is concerned. Let us suppose for instance that we have an introverted parallelism of eight members: a., b., c., d., d., c., b., a. Here as c. and c. treat of the same subject, d. d. may be regarded as a parentheses: and the four central members may stand thus; c. (d. d.) c. In the same way as b. and b.treat of the same subject, the six members may stand thus: b. (c. (d. d.) c.) b.; in which case we have parenthesis within parenthesis: and as a. and a. treat of the same subject, the whole passage may stand thus: a. (b. (c. (d. d.) c.) b.) a.

If however in this case the whole of the six members that lie between a. and a. are to be called a parenthesis, it is certainly a parenthesis of a very peculiar kind. Its construction is very elaborate. Every part in it has a corresponding part. Authors are not usually so particular in constructing their parentheses. The parts that go before and follow a parenthesis may correspond, but we do not generally find that the parts of the parenthesis have an internal correspondence, and that often a correspondence of a very complicated kind. I may observe also that according to the received notion of a parenthesis, it ought to have no such necessary connexion either in the sense or grammar with what precedes or follows it, but that it may be taken away without injury to the meaning of the context. Now in the case of the introverted parallelism this can seldom be done. I speak particularly with reference to the smaller parallelisms of this kind. Take away b., b., from the parallelism a., b., b., a., and you will generally find that yon have not been merely removing a parenthesis, but demolishing a sentence: and the two remaining members will stand like the pillars of a ruin; equal indeed and corresponding, but evidently bereaved of something that belongs to them. And then as to the larger parallelisms, though the central portions of these sometimes stand so clear of the extreme portions, that they will bear removing [p. 91] without injury either to grammar or meaning, yet the absurdity of regarding the bulk of an Epistle, with all its leading topics, and all its discussions and subdivisions, as a parenthesis between the two short epistolary portions, is too great to need exposure.—And if we go on from the introverted to the alternate parallelism, it is evident that here, parenthesis will not solve a single case. For if in the form a., b., a., b., it be alleged that b. is a parenthesis between a. and a., it may also be alleged that a. is a parenthesis between b. and b.: so that b. and a. contend for the inner place. On one plea b. ought to stand within the bracket and a. without: but on the other, a. ought to be within, and b. without.

I have not had an opportunity of reading much of what has been written by foreign critics expressly on the subject of parenthesis. But even if they have not hit upon and investigated the doctrine of parallelism, I think it very likely that they come near it, or burn, as children say. Home in his Introduction to the Scriptures, refers us on parenthesis, at Vol. II. page 581, 582, to Franck’s Guide to the Scriptures, and to four other foreign works written expressly on that subject. I have procured Jaques’s Translation of Professor Franck’s work: but my bookseller informs me that he has tried in vain to get the other publications in this country.

The above remarks on parenthesis are made with reference to the kind of clause or passage whichwe generally designate by that name: I mean, one “which might be left out without any prejudice to the sense of the sentence.” But if foreign writers are pleased to call that a case of Johannean or Pauline

APPENDIX, III. 110

or Biblical parenthesis, which we call a parallelism, of course it will not be worth while to dispute about terms.

But to constitute, according to our ideas, a case of true parenthesis, as distinguished from a case of parallelism, two things seem to be essentially necessary: first, as to the sense, that there be no such connexion as we have spoken of between that which lies within and that which lies without the bracket; and secondly, as to the construction, that the portion within the bracket have not the form of a parallelism in itself. Wherever these two particulars meet I shall be inclined to allow that we have proper parenthesis as distinguished from parallelism. But instances of this kind are far less common in the Bible, I apprehend, than many would suppose. There are however instances of parenthesis, strictly speaking. It sometimes happens, that the parenthesis lies in the heart of a parallelism: so that when it is taken away, not merely the sense but the parallelism also, stands complete without it.

a. { avqe,thsij me.n ga.r gi,netai proagou,shj evntolh/j(b. { dia. to. auvth/j avsqene.j kai. avnwfele,j\

c.{ $ouvde.n ga.r evtelei,wsen o` no,moj%a. { evpeisagwgh. de. krei,ttonoj evlpi,doj(

b. { diV h-j evggi,zomen tw/| qew/|Å

a. { Reprobatio quidem fit praecedentis mandati, b. { Per infirmitatem ejus et inutilitatem:

a. { Introductio vero (fit) melioris spei,
b. { Per quam proximamus ad Deum.

Here a. sets forth the putting away, (Aqethsij, Reprobatio,) of the law: a. the bringing in, (Epeisagwgh( Introductio,) of a better hope. Moreover in b. we have the inefficiency of the law: and

in b. the efficiency of that better hope : b. and b. both beginning with the same word, Dia.

Epeisagwgh,, Introductio, in a., is opposed to Aqethsij, Reprobatio, in a. So also is Kreittonoj elpidoj, Melioris spei, in a., to Proagoushj entolhj, Praecedentis mandati, in a.: Kreittonoj, Melioris, in a., implying superiority as to intrinsic excellence; and Proagoushj, Praecedentis, in a., implying priority as to time.

I apprehend also that the verb understood in a., to which Epeisagwgh, Introductio, is the nominative case, is Ginetai, Fit: answering to the same word expressed in a.

Our authorized version of the passage runs thus. “For there is verily a disannulling of the commandment going before,” (a.,) “for the weakness and unprofitableness thereof.” (b.) “For the law made nothing perfect,” (c.,) “but the bringing in of a better hope did;” (a.;) “by the which we draw nigh unto God.” (b.)

This gives the general sense of the passage very well: but mars the parallelism, by translating a, “The bringing in of a better hope did.”—Let us bring a. and a. into contact.

APPENDIX, III. 111

a. { Aqethsij men gar ginetai proagoushj entolhj(a. { Epeisagwgh de (ginetai) kreittonoj elpidoj

a. { Reprobatio quidem fit prascedentis mandati,a. { Introductio vero (fit) melioris spei.

If we read the two lines together, we shall see in a moment that the word to be supplied in a. is notEteleiwse, Ad perfectum duxit, from c., but Ginetai, Fit, from a.

Thus, though our translators have not observed the circumstance, c. is a parenthesis. And I consider it one in the strictest sense of the word; because it may be taken away without prejudice to the meaning of the sentence, and has nothing of parallelism in itself.

The passage in English may stand thus.

a. { There is verily a putting away of the commandment going before, b. { Through the weakness and unprofitableness thereof,

c. { (For the law made nothing perfect:)
a. { But there is a bringing in of a better hope,

b. { Through the which we draw nigh unto God.
A few verses further back we have a very similar parenthesis.

Eiv me.n ou=n telei,wsij dia. th/j Leuitikh/j i`erwsu,nhj h=n((o` lao.j ga.r evpV auvth/j nenomoqe,thtai()

Ti,j e;ti crei,a kata. th.n ta,xin Melcise,dek e[teron avni,stasqai i`ere,a( kai. ouv kata. th.n ta,xin VAarw.n le,gesqaiÈ

If therefore perfection were by the Levitical priesthood, (For under it the people received the law,)

What further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron ?

Hebrews, vii. 11.

Here again we have a proper parenthesis.

If any one doubts that there is a parenthesis in the former instance, it may be satisfactory to bring the two clauses together.

Ouvde.n ga.r evtelei,wsen o` no,moj)
?O lao.j ga.r evpV auvth/j nenomoqe,thtai)

For the law made nothing perfect.

For under it the people received the law.

APPENDIX, III. 112

[p. 94]

Here we have two clauses, each relating to the law, and each introduced by the particle Gar, “For.” Since they so much resemble one another, and the latter of them is evidently a parenthesis, we have so much the more reason for regarding the former as a parenthesis also: though all the weight of modern authorities seems to be against Griesbach in making it so.

In addition to these two parentheses, I question whether the whole Epistle to the Hebrews contains as many more.

The three verses immediately succeeding the example first given, vii. 20—22., appear to contain a parenthesis: but not a parenthesis as distinguished from a parallelism: for they will be found on examination to fall into an introverted parallelism of four members, of which the passage in the bracket forms the two central ones. Nevertheless in this and similar passages, it may be very proper to retain the bracket, for the purpose of marking the connexion between the exterior members.

PART II.

THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE

THESSALONIANS.

i. I Paul and Silvanus and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ. 2 Grace unto you and peace from God our Father and the Lord Jesus Christ, (i. 1, 2.)

a. 3 We are bound to thank God always for you, brethren, as it is meet, because your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth, 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure, 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you, 7 And to you who are troubled, rest with us; when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, 9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power, 10 When he shall come to be glorified in his saints, and to be admired in all them that believe, (because our testimony among you was believed,) in that day. (i. 3—10.)

b. 11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power; 12 That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ, (i. 11, 12.)

c. ii. 1 Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, 2 That ye be not soon shaken in mind or be troubled, neither by spirit nor by word nor by epistle, as from us, as that the day of Christ is at hand. 3 Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;. 4 Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, showing himself that he is God. 5 Remember ye not, that when I was yet with you, I told you these things? 6 And now ye know what withholdeth that he might be revealed in his time. 7 For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. 8 And then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 9 Even him, whose coming is after the working of Satan, with all power and signs and lying wonders, 10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth that they might be saved. 11 And for this cause God shall send them strong delusion, that they should believe a lie: 12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness, (ii. 1—12.)

a. 13 But we are bound to thank God always for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit, and belief of the truth: (ii. 13.).
14 Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ, (ii. 14.)
15 Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by our word or our epistle, (ii. 15.)

b. 16 Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, 17 Comfort your hearts, and establish you in every good word and work. iii. 1 Finally, brethren, pray for us, that the word of the Lord may have free course and be glorified, even as it is with you: 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. 3 But the Lord is faithful, who shall establish you and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 But the

B. Lord direct your hearts into the love of God, and into the patient waiting for Christ, (ii. 16—iii. 5.)

c. 6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8 Neither did we eat any man’s bread for nought: but wrought with labour and travail night and day, that we might not be chargeable to any of you: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busy bodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother, (iii. C—15.)

16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17 The salutation of Paul with mine own hand, which is the token in every epistle. So I write. 18 The grace of our Lord Jesus Christ be with you all. Amen. (iii. 16—18.)

SECOND EPISTLE GENERAL

A. i. 1—4.
B. i. 5—11.

PETER.

i. 16—18.
e. i. 19—21.

c. ii. 1—22.

d. iii. 2— (… the holy prophets).e. iii.—2 (and of the commandment…).

c. iii. 3—13.

i. 12—15. b. d.

iii. 1.b.

B. iii. 14—18— (…But grow).
A. iii. 18 (But grow in the grace…).

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE

THESSALONIANS.

A. i.1.

a. B.

a.B.

A. v. 26—28.

c. i. 2—10.
d. ii. 1—12.

c. ii. 13—16.
d. ii. 17—iii. 10.

b. iii. 11—13.

e. iv. 1—12.
f. iv. 13—18.

f. v.1—11.e. v.12—22.

b. v.23—25.

No. 1.A.

THE
EPISTLE OF PAUL THE APOSTLE

P H IL E M O N .

i 1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto Philemon our dearly beloved and fellow-labourer, 2 And to our beloved Apphia, and Archippus our fellow-soldier, and to the church in thv house. (1, 2.)

b. 3 Grace to you and peace from God our Father, and the Lord Jesus Christ. (3.)

B. 4 I thank my God, making mention of thee always in my prayers, 5 Hearing of thy love and faith, which thou hast toward the Lord Jesus and toward all saints, 6 That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother. (4-7.)

C. 8 Wherefore, though I might be much bold in Christ to command (Epitassein) thee that which is convenient.
D. 9 Yet for love’s sake I rather beseech thee: being such an one as Paul the aged, and now also a prisoner of Jesus

Christ. 10 I beseech thee, (9, 10—.)
E. For my son Onesimus, whom I have begotten in my bonds: (—10.)

F. 11 Which in time past was to thee unprofitable, but now profitable to thee and to me. 12 Whom I have sent again. (11, 12—.)

G. Thou therefore receive him, that is, mine own bowels. (—12.)

H. 13 Whom I would have retained with me, that in thy stead, he might have ministered unto me in the bonds of the gospel. 14 But without thy mind would I do nothing, that thy benefit should not be as it were of necessity, but willingly. (13, 14.)

I. 15 For perhaps he therefore departed for a season, that thou shouldest receive him for ever: (15.)

I. 16 Not now as a servant, but above a servant, a brother beloved, (16—)
H. Specially to me, but how much more unto thee, both in the flesh and in the Lord. (—16.)

G. 17 If thou count me therefore a partner, receive him as myself. (17.)
F. 18 If he hath wronged thee or oweth thee ought, put that on mine account, 19 I Paul have written it with mine own

band, I will repay it. (18, 19—.)
E. Albeit I do not say to thee how thou owest unto me even thine own self besides, (—19.)

D. 20 Yea, brother, let me have joy of thee in the Lord. Refresh my bowels in the Lord. (20.)

C. 21 Having confidence in thy obedience I wrote unto thee, knowing that you will also do more than I say.(21.)B. 22 But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you. (22.)

a. 23 There salute thee Epaphras, my fellow-prisoner in Christ Jesus, 24 Marcus, Aristarchus, Demas, Lucas, my fellow- labourers. (23, 24.)

b. 25 The grace of our Lord Jesus Christ be with your spirit. Amen. (25.) =========================

No. 2.

——————— e.

H.
d.

13 Whom I would have retained with me,
c. That in thy stead he might have ministered unto me in the bonds of the

gospel.
14 But without thy mind would I do nothing,

c. That thy benefit should not be as it were of necessity, but willingly.

15 For perhaps he therefore departed for a season,e. That thou shouldest receive him for ever.

No. 3.

=========================

f.{4 I thank my God,

g. { Making mention of thee always in my prayers,

h. { 5 Hearing of thy love,
i. { And faith which thou hasti. { Toward the Lord Jesus,

h. { And toward all saints,
g. { 6 That the communication of thy faith may become effectual by the acknowledging of

every good thing which is in you in Christ Jesus.

f. { 7 For we have great joy and consolation in thy love, because the bowels of the saints are refreshed by thee, brother.

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