APPENDIX.

CHAP. I.

Verse 1.—αφωρισμένος εις ευαγγελιον—“ set apart—consecrated to the office of publishing the Gospel." The expression probably relates to his consecration to the work of an apostle, by direction of the Holy Ghost, as recorded Acts xiii. 1-3; previously to which he is ranked only among the prophets and teachers; that, having been a solemn public act, was well known in the church; but if the apostle meant to refer to any earlier and more secret designation to his office, in the counsels of God, he would probably have added some such expression as he uses Gal. i. 15.

Verse 4.Του ορισθέντος ύιου Θεου έν δυνάμει, κατα πνευμα ἁγιωσύνης, εξ αναστασεως νεκρων. The difficulty of this passage has been felt from the time of the earliest expositors; Chrysostom observes concerning it— ασαφες το ειρημενον απο της των λεξεων πλοκης γεγονεν—“ The meaning is rendered obscure by the complication of phrases employed;" that complication consisting, as I conceive, in the use of three different prepositions, εν, κατα, and εξ, to express the same relation. I subjoin his exposition of the passage-Απο των θαυματων ὧνπερ επραττε πολλης δυναμεως αποδειξιν παρεχομενος, τουτο γαρ εστιν εν δυναμει απο του πνεύματος δυπερ εδίδου τοις πιστευουσιν εις αυτον και δι' ου παντας ἁγιους εποιει διο φησιν κατα πνευμα ἁγιωσύνης, Θεου γαρ ην μονου τα τοιαυτα δωρα χαρίζεσθαι, απο της αναστασεως κυριου, πρωτος γαρ δυτος μόνος ἑαυτον ηγειρεν, ὁπερ και αυτος μαλιστα παντων εφησεν ειναι σημειον ἱκανον, λυσατε γαρ φησι τον ναον τουτον και εν τρισιν ἡμεραις εγερω αυτον—τι ουν εστι ορισθέντος ; δειχθεντος, αποφανθέντος, κριθέντος, ὁμολογηθέντος απω των ἁπαντων γνωμης και ψηφου, απο των προφητων, απο της παραδοξου γεννησεως της κατα σαρκα, απο της δυναμεως της εν τοις σημείοις, απο του πνεύματος δι ̓ ὁ τον ἁγιασμον εδωκεν, απο της αναστασεως δι ̓ ἧς του θανατου τον τυραννίδα κατελυσε" By the miracles which he wrought, affording a proof of his mighty power, for such is the meaning of εν δυναμει—by the Spirit

P

which he imparted to those who believed on him, and by which he sanctified them all; therefore, the apostle says, 'by the Spirit of holiness,' for it belonged to God only to bestow such gifts-by the resurrection of our Lord, for he first, and he alone, raised himself from the dead, a work which himself also alleged to be the most conclusive proof of his divinity; for, said he, 'destroy this temple, and in three days I will raise it up.' What, then, is the meaning of opbevτos?—' demonstrated,' 'declared,' 'judged,' ‘acknowledged,' by the judgment and suffrage of all—by the prophets—by the extraordinary mode of his generation, as regarded his human nature— by the power displayed in his miracles-by the Spirit, through which he imparted holiness—by his resurrection, through which he destroyed the tyranny of death." Such is Chrysostom's view of this obscure text, and in one point only does it appear open to objection; it is more probable that the expression kata пvevμa áɣwovvns relates to that unction of the Holy Ghost, whereby our Lord was sanctified from his birth, and visibly consecrated at his baptism (see Isaiah xi.; xlii.; Luke iv. 17–22), than to the gifts of the Spirit imparted to his disciples, for these gifts may be regarded as some of the mighty works denoted by ev dvvape. Thus the proofs of our Lord's divine nature, brought forward here, coincide with those alleged by St. Peter, in his discourse to the first Gentile converts (Acts x. 38, 40)—ὡς έχρισεν αυτον (scil. Ιησουν) ὁ Θεος πνευματι ἁγιω και δυναμει, ὡς διήλθεν ευεργετων και ιωμενος παντας τους καταδυναστευομενους ὑπο του διαβολου . . . . τουτον ὁ Θεος ήγειρε τη τριτη ἡμερα. If any man think it unlikely that the three prepositions, ev, kata, and eέ, occurring in the same sentence, should have the same meaning, let him consider, 1st, that each of these words occurs in other passages of St. Paul, with the meaning here assigned to them; ev signifies "by" in so many instances, that it is scarcely necessary to quote examples; I will only refer to chap. v. 9; ev тw άiμatı, “by his blood;" and chap. xv. 13, 16, 19. With respect to κατα, we may adduce κατα την σκληροτητα σου, “ by thy obduracy," and kаť vпоμμоνην ‹руov ayalov, "by patient continuance in welldoing (chap. ii. 5, 7), and in St. Luke we find the expression, kata tɩ, "whereby," "by what means"* (Luke i. 18). As regards ek, we repeatedly meet with ὁ δε δικαιος εκ πιστεως ζησεται, “but the just shall live by faith" (chap. i. 17; Gal. iii. 11; Heb. x. 38), eέ epywv voμov to πvevμa ελαβετε η εξ ακοής πιστεως, received ye the Spirit by means of works of the law, or by the hearing of faith?” (Gal. iii. 2; see also verse 24), Čŋ ek dvvaμews Oeov, "he liveth by the power of God” (2 Cor. xiii. 4). And,

66

66

A similar use of κата осcurs in Demosthenes' Oration on the Crown, sec. 24μετα ταυτα δε τους αποστολους ἅπαντας απέστειλα, καθ ̓ ὁυς χερρονησος εσωθη. καθ ̓ dus, "by means of which."

αυτού

....

2ndly, that it is no unusual thing with St. Paul, in the same sentence to introduce different prepositions with the same meaning; for example, πτευων πασι τοις κατα τον νομον και εν τοις προφηταις (Acts xxiv. 14), where ev and κατα have the same meaning; εις ενδειξιν της δικαιοσυνης προς ενδειξιν της δικαιοσυνης αυτου εν τω νυν καιρω (Rom. iii. 25, 26), where eus and πрos have the same meaning; so have Єk and Sɩa in δικαιώσει περιτομην εκ πιστεως και ακροβυστιαν δια της πιστεως (verse 30). As further instances of this usage, we may cite ev duvaμei cov dia των ὅπλων της δικαιοσυνης (2 Cor. vi. 7) ; προσευχόμενοι περι παντων των åɣiwv kaι vπeρ eμov (Eph. vi. 18, 19); see also chap. v. 9, 10; Gal. iii. 11, 12; and, above all, 1 Cor. xii. 8, 9 ; & μεν γαρ δια του πνεύματος διδοται λογος σοφιας, αλλω δε λόγος γνώσεως κατα το αυτο πνευμα, έτερω δε πιστις εν τω αυτω πνευματι, where δια, κατα, and er are identical in signification. The attempts made by commentators to show that, in some of the above-cited passages, the several prepositions have different importshave served (so far as I am acquainted with them) rather to darken what is clear, than to shed light on what is obscure in the apostle's meaning. That no difference of signification can be justly assigned to the several prepositions in 1 Cor. xii. 8, 9, seems to be implied in the words of the apostle himself (verse 11), "all these worketh (evepyeɩ) that one and the selfsame Spirit, dividing to every man severally as he will;" implying that each of these prepositions expresses agency, and is rightly translated "by" (see also verse 6). Mr. Alford, indeed, in his useful edition of the Greek Testament, alleges that κara, in verse 8, is equivalent to κaws Bovλeral, in verse 11, but he produces neither argument nor authority in support of his assertion, and it is at variance with the usage of St. Paul, who was wont to express a meaning equivalent to κaws ẞovλeraɩ, not by a bare kaтα, but by such expressions as κατα την ευδοκιαν του θελήματος αυτου (Eph. i. 5); κατα την ευδοκιαν αυτου (verse 9); κατα την βουλην του θελήματος αυτου (verse 11); κατα το θέλημα; οι, την θέλησιν αυτου (Gal. i. 4 ; Heb. ii. 4). Ev duvaμe sometimes signifies "invested, or endued with power," but more frequently, as here, "by power" (see chap. xv. 13, 19; Acts iv. 7; 2 Cor. vi. 7; Col. i. 11; 1 Pet. i. 5); some join ev dvvaμe with opbevτos, and translate it, "manifested with power," or "powerfully proved;" they cite, as parallel, Col. i. 29, which bears but a slight analogy to this. Many commentators suppose that κατα σαρκα (verse 3) and κατα πνευμα ἁγιωσυνης (verse 4) are correlative expressions, and that as the former means according to his human nature," the latter must mean according to his divine nature," but none of them has shown, satisfactorily, how πveuμa άywovvns can signify "divine nature;" the divine nature of our Lord is asserted, not indirectly and darkly, by кαт. пveνμ. åу., but clearly and

66

66