strike down all his foes. (Ps. cx. 1; comp. "Lectures," &c., Vol. IV. pp. 314-316.)

XV. 32.

If the dead rise not, let us eat and drink, for to-morrow we die.

Paul remembers words of an ancient writer (Is. xxii. 13) which forcibly express his thought, and adopts them accordingly.

XV. 45.

And so it is written, "The first man Adam was made a living soul; the last Adam was made a quickening spirit."

Where is this "written"? The first clause, or rather what is very like the first clause, in the Book of Genesis (ii. 7); the latter clause, in no book that we are acquainted with.

XV. 54, 55.

When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, "Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?

There is in these verses a certain resemblance to two passages of the prophetical writings (Is. xxv. 8; Hosea xiii. 14); but no otherwise than in the way of verbal accommodation.

SECTION III.

SECOND EPISTLE TO THE CORINTHIANS.

Most of the references to the Old Testament in this Epistle consist of quotations such as are used by all writers to give liveliness to a discourse, and raise no question as to the construction put upon the Jewish Scriptures by the author of the book. See 2 Corinthians iv. 13 (comp. Ps. cxvi. 10); vi. 2 (comp. Is. xlix. 8); vi. 16-18 (comp. Lev. xxvi. 11, 12, Is. lii. 11, 12, 2 Sam. vii. 14); viii. 15 (comp. Exod. xvi. 18); ix. 6 (comp. Prov. xi. 24, xxii. 8); ix. 9 (comp. Ps. cxii. 9); xiii. 1 (comp. Deut. xix. 15). In most of these instances, the words quoted are applied in their original sense; in some, as in the last specified, where the Apostle speaks of his three journeys as three "witnesses" to the conduct of his Corinthian converts, the reader sees an example of the habit of the New Testament writers to accommodate Old Testament language to meanings and uses of their own.

In one chapter of this Epistle (iii. 7–16), a fanciful application is made, in different ways, of the relation (Exod. xxxiv. 29, 30, 33-35) that when Moses came down from Mount Sinai, after receiving the elementary Law, his face was radiant, and he covered it with a veil. Having only a rhetorical embellishment in view, Paul adopted that interpretation of this narrative which was current in his time, as it is in ours, though its correctness is by no means unquestionable. (See "Lectures," &c., Vol. I. p. 229, note.)

I. 1.

All the saints which are in all Achaia.

That is, the receivers of Christianity. (See above, pp. 225-228.)

III. 7, 8.

If the ministration of death in letters, engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his counte nance, which glory was to be done away; how shall not the ministration of the spirit be rather glorious?

Paul's ministry was a “ministration of the spirit" (comp. iii. 6), because it imparted rich spiritual privileges, hitherto unenjoyed. The ministry of Moses was a "ministration of death," because it dealt largely in denunciations of death; capital punishment was its great penalty. It was for the most part a code of hard and rigid law, having appropriately its elementary doctrines "written and engraven in stones" (comp. Exod. xxxi. 18); yet, in all its inferiority to the Gospel, so "glorious" was it, that the face of its bearer Moses was suffused with a transitory, indeed, but an intolerable brightness. How intensely glorious, then, must be the superior "ministration of the spirit"! Every judicious reader sees here, not argument (which was not intended), but the natural use of an historical statement in the way of poetical illustration of a glowing thought.

III. 13-15.

Not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded; for until this day remaineth the same veil in the reading of the Old Testament; it not being revealed that it is done away in Christ. But even unto this day, when Moses is read, the veil is upon their heart.

Entirely changing the application of the circumstances of the same narrative, Paul now represents

the veil as drawn over the hearts of his countrymen, to blind them "in the reading of the Old Testament," and only to be removed by Christ. How can any reflecting person attend to such language as this, and continue to maintain that, whenever the New Testament writers use a passage from the Old, they intend to adduce it in its original sense, and make it, as such, a basis for their argument?

VII. 15.

What concord hath Christ with Beliar?

By its etymology, Belial (by, of which Beliar is the Syriac form) means worthlessness. In the Old Testament the word only appears in combination with "children" (Deut. xiii. 13), (Deut. xiii. 13), "sons" (Judges xix. 22), "daughter" (1 Sam. i. 16), and "man" (1 Sam. xxv. 25).

XI. 3.

I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.

Nothing can possibly be inferred from this language as to Paul's opinion of the fabulous or historical character of the history, in Genesis, of the serpent and Eve. Should I say, "I fear you will be tantalized as Tantalus was, when the water for which he thirsted would go no further than his lips," by no sound principle of interpretation could my words be shown to imply that I recognized the story of Tantalus as the

record of a fact.

24*

SECTION IV.

EPISTLE TO THE GALATIANS.

II. 16.

Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; for by the works of the Law shall no flesh be justified.

The sense of these words, and the import of the doctrine they express, have been fully discussed in my remarks on the corresponding statement in the Epistle to the Romans. (See above, pp. 228-242.)

III. 6, 7.

Abraham believed God, and it was accounted to him for righteousness. Know ye, therefore, that they which are of faith, the same are the children of Abraham.

The Apostle here makes the same use of a statement in Genesis (xv. 6) as he makes in his Epistle to the Romans. (See above, pp. 234, 246.) Belief in God, he says here, was, according to the ancient record, Abraham's sole title to "righteousness"; that is, to justification. And it is so, he argues, with all men, as much as with Abraham. Faith is the only principle and condition of admittance to the privileges conveyed by God's revealed truth. Not the descendants of Abraham by birth are his spiritual heirs, as the Jews maintained, nor those who, like that patriarch, observed the rite of circumcision, but those who, like him, believed; "they which are of faith, the same are the children of Abraham."