his impious pretensions, Paul appears to have had in mind, in one clause, language used in the Book of Daniel of the Syrian scourge of God's people, Antiochus Epiphanes. Of that prince it had been said, "He shall exalt himself and magnify himself above every God." (Dan. xi. 36; comp. "Lectures," &c., Vol. IV. pp. 404, 451.) It is probable that Paul accommodates these words where he says that the man of sin "opposeth and exalteth himself above all that is called God," though the resemblance of phrase may be merely accidental.

SECTION VIII.

FIRST EPISTLE TO TIMOTHY.

II. 12-14.

I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the woman, being deceived, was in the transgression.

This was a very sufficient and appropriate argument for Jewish women. (Comp. Gen. ii. 18, 22, iii. 6.) Zealous, like their teachers, for the Law, it was suitable to silence them by an appeal drawn from the letter of the Law. The Epistle had especial regard to Judaizing teachers and persons under their influence. (1 Tim. i. 5-11; comp. 2 Tim. iii. 6.) To turn their own weapons against them was a way of reasoning always recognized as legitimate.

V. 17, 18.

Let the elders that rule well be counted worthy of double honor,

especially they who labor in the word and doctrine. For the Scripture saith, "Thou shalt not muzzle the ox that treadeth out the corn," and, "The laborer is worthy of his reward." In the former of these instances (Deut. xxv. 4), old Scripture directs one application of a general principle of justice, of which the Apostle commands another. The general statement of that principle, which, in the last clause, Paul appears also to refer to Scripture, is nowhere found therein in the words specified, though it is in sense. (Lev. xix. 13; Deut. xxiv. 14, 15.)

SECTION IX.

SECOND EPISTLE TO TIMOTHY.

I. 9.

Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.

God hath saved us and called us with an holy calling"; that is, he hath made us his covenant people, and invited us to the privileges of a revealed religion. (See above, pp. 225-228.) And this he hath done, "not according to our works" (see above, pp. 228242), but according to a purpose which (to be fulfilled, in good time, by the agency of Jesus) he entertained "before the world began" (pò xpóvwv aiwvíwv), that is, χρόνων αἰωνίων), which he entertained so early as before the time of the introduction of Judaism (see above, p. 78), and even announced before that time to the patriarchs. (Gen. xii. 3, xxvi. 4, xxviii. 14.)

II. 8.

Jesus Christ, of the seed of David.

See above, p. 14; also, Rom. i. 3 and Gal. iv. 4.

II. 19.

The foundation of God standeth sure, having this seal,
Lord knoweth them that are his."

"The

"The Lord will show who are his," Moses had said, at the time of the rebellion of Korah. (Numb. xvi. 5.) Paul appears to apply the words to God's recognition of his children in Christ.

III. 8.

As Jannes and Jambres withstood Moses, so do these also resist the truth.

Jannes and Jambres were the names given by the Targumists and Talmudists to two sons of Balaam, and to two Egyptian magicians, who, among other misdeeds, opposed the application of Moses (Exod. vii. 11 et seq.) to Pharaoh. (See Wetsten. "Nov. Test.," Tom. II. p. 362.) Paul's reference, in this instance, confirms what I have repeatedly said, in the course of these comments, of the legitimacy of drawing illustrations from fabulous characters and events. (See above, pp. 80, 113, &c.)

III. 15, 16.

From a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.

It will not fail to be observed that in the common version the word is, which constitutes the copula of the propositions in the latter verse, is in Italic letters, indi

cating that there is no word corresponding to it in the Greek original. Every proposition consists of a subject, a predicate, and a copula expressed or understood to connect the two. In the Greek of this passage the copula is understood. The question is, where it is to be understood, and where, accordingly, in a translation, it is to be inserted. With fidelity to the original at least equal to that of our English translation, the Syriac and Vulgate, the earliest versions, as well as Clement, Origen, Tertullian, and others of the earliest Fathers, insert the copula further on, so as to represent the following collocation: All Scripture [or, every writing] given by inspiration of God is also profitable, &c. ; - thus merely affirming that whatever writings are so given are useful for teaching, &c., and not touching the question what particular writings are so given.

But another question, not less important, relates to the force of the single word (@eóπvevσтos) rendered by our translators, "given by inspiration of God." It is compounded of the two very common words signifying God, and breath or spirit. Θεοῦ πνεῦμα is God's spirit, or a divine, religious spirit; and beóπvevotos, by etymological analogy, is an epithet signifying prompted, dictated, animated, by a religious spirit.

The sentence accordingly will read, Every writing dictated by a religious spirit is useful for teaching, &c. Timothy, from a child," had been acquainted with that collection of Old Testament writings known by the name of "Holy Scriptures." With some compositions of inferior value, it contained others to which the word cóπVEVOTOS deserved to be applied; among them the inspired communications of the great lawgiver himself, to which that word was applicable in its highest sense. By the light they shed on the plan

which the Divine wisdom had been pursuing from the earliest separation of the Jewish race, and had now consummated in the revelation of the Gospel, they were able to make the reader "wise unto salvation through faith in Christ Jesus."

In further illustration of this interesting passage, I copy at length a note appended by Mr. Norton to his publication (in 1820) of "Locke's Essay for the Understanding of St. Paul's Epistles; and Le Clerc on Inspiration":

"Before any thing can be inferred from this passage, it is necessary to determine the true meaning of the word cóπvevσTos, rendered given by inspiration of God. If this term does not necessarily imply any thing miraculous, then the text affords no evidence in favor of the opinion which it is quoted to support.

"The word occurs nowhere else in the Scriptures ; and I have seen but one example produced of its use by any profane author.* As, however, we know the words of which it is compounded, and as analogous expressions are very common, there seems little difficulty in determining its meaning.

gy

"The force of the expression, then, I believe, is precisely the same as if the writings spoken of had been said to be composed ἐν πνεύματι Θεοῦ, by the spirit of God. Now every one acquainted with the phraseoloof the Scriptures knows that many things are ascribed to the spirit, or the holy spirit, or the spirit of God, when no miraculous operation is supposed by the writer. The spirit of God is a term used in the Scriptures to denote (among other meanings) all influences upon, and communications to, the human mind,

* Phocylides, in the following line :

Τῆς δὲ θεοπνεύστου σοφίης λόγος ἐστὶν ἄριστος.