Supernatural Religion Volume III Part 20

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actually says regarding miracles; and what are the phenomena which are by him considered to be miraculous. We shall not waste time in considering how, partly through the influence of the Septuagint, the words [------], and [------] came to be used in a peculiar manner by New Testament writers to indicate miracles. It may, however, be worth while to pause for a moment to ascertain the sense in which Paul, who wrote before there was a "New Testament" at all, usually employed these words.

In the four Epistles of Paul the word [------] occurs six times. In Rom. iv. 11 Abraham is said to have received the "sign [------] of circ.u.mcision," in which there is nothing miraculous. In 1 Cor. i. 22 it is said: "Since both Jews require signs [------](1) and Greeks seek after wisdom;" and again, 1 Cor. xiv. 22: "Wherefore the tongues are for a sign [------] not to the believing but to the unbelieving," &c. We shall have more to say regarding these pa.s.sages presently, but just now we merely quote them to show the use of the word. The only other places in which it occurs(2) are those pointed out, and which are the subject of our discussion. In Rom. xv. 19 the word is used in the plural and combined with [------]: "in the power of signs and wonders" [------]; and in the second pa.s.sage, 2 Cor. xii. 12, it is employed twice, "the signs [------] of the apostle "and the second time again in combination with [------] and [------], "both in signs" [------], &c. The word [------] is only twice met with in Paul's writings; that is to say, in Rom. xv. 19 and 2 Cor. xii. 12; and on both occasions, as we

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have just mentioned, it is combined with [------].(1) On the other hand, Paul uses [------] no less than 34 times(2) and, leaving for the present out of the question the pa.s.sages cited, upon every occasion, except one, perhaps, the word has the simple signification of "power." The one exception is Rom. viii. 38, where it occurs in the plural: [------]

"powers," the Apostle expressing his persuasion that nothing will be able to separate us from the love of G.o.d, "nor life, nor angels, nor princ.i.p.alities, nor things present, nor things to come, nor powers [------], nor height, nor depth," &c., &c. In 1 Cor. xiv. 11, where the authorized version renders the original: "Therefore, if I know not the meaning [------] of the voice," it has still the same sense.

Before discussing the pa.s.sages before us we must point out that there is so much doubt, at least, regarding the authenticity of the last two chapters of the Epistle to the Romans that the pa.s.sage, Rom. xv. 18, 19, can scarcely be presented as evidence on such a point as the reality of miracles. We do not intend to debate the matter closely, but shall merely state a few of the facts of the case and pa.s.s on, for it would not materially affect our argument if the pa.s.sage were altogether beyond suspicion. The Epistle, in our authorized text, ends with a long and somewhat involved doxology, xvi. 25-27; and we may point out here that it had already seemed to be brought to a close not only at the end of chapter xv. (33) but also at xvi. 20. The doxology, xvi. 25-27, which

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more particularly demands our attention, is stated by Origen(1) to be placed in some MSS at the end of ch. xiv.; and a similar statement is made by Cyril, Chrysostom, Theodoret, Theophylact and others. We find these verses actually so placed in L, and in upwards of 220 out of 250 cursive MSS. of Byzantine origin, in an account of ancient MSS. in Cod.

66, in most of the Greek Lection-aries, in the Slavonic and later Syriac versions as also in the Gothic, Arabic, (in the polyglot and triglot text) and some MSS. of the Armenian. They are inserted both at the end of xiv. and at the end of the Epistle by the Alexandrian Codex,(2) one of the most ancient ma.n.u.scripts extant, and by some other MSS.(3) Now, how came this doxology to be placed at all at the end of chapter xiv.?

The natural inference is that it was so placed because that was the end of the Epistle. Subsequently, chapters xv. and xvi. being added, it is supposed that the closing doxology was removed from the former position and placed at the end of the appended matter. This inference is supported by the important fact that, as we learn from Origen,(4) the last two

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chapters of the Epistle to the Romans, including the doxology (xvi.

25-27) did not exist in Marcion's text, the most ancient form of it of which we have any knowledge. Tertullian, who makes no reference to these two chapters, speaks of the pa.s.sage, Rom. xiv. 10, as at the close (in clausula) of the epistle,(1) and he does not call any attention to their absence from Marcion's Epistle. Is it not reasonable to suppose that they did not form part of his copy? In like manner Irenaeus, who very frequently quotes from the rest of the Epistle, nowhere shows acquaintance with these chapters. The first writer who distinctly makes use of any part of them is Clement of Alexandria. It has been argued both that Marcion omitted the two chapters because they contain what was opposed to his views, and because they had no dogmatic matter to induce him to retain them; but, whilst the two explanations destroy each other, neither of them is more than a supposition to account for the absence of what, it may with equal propriety be conjectured, never formed part of his text.

The external testimony, however, does not stand alone, but is supported by very strong internal evidence. We shall only indicate one or two points, leaving those who desire to go more deeply into the discussion to refer to works more particularly concerned with it, which we shall sufficiently indicate. It is a very singular thing that all, who, when he wrote this epistle had never been in Rome, should be intimately acquainted with so many persons there. The fact that there was much intercourse

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between Rome and other countries by no means accounts for the simultaneous presence there of so many of the Apostle's personal friends. Aquila and Priscilla, who are saluted (xvi. 3), were a short time before (1 Cor. xvi. 19) in Ephesus.(1) It may, moreover, be remarked as a suggestive fact that when, according to the Acts (xxviii.

14 ff.), Paul very soon afterwards arrived in Rome, most of these friends seem to have disappeared,(2) and the chief men of the Jews called together by Paul do not seem to be aware of the existence of a christian body at Rome.(3) Another point is connected with the very pa.s.sage which has led to this discussion, xv. 18, 19 read: 18. "For I will not dare to speak of any of those things which Christ hath not wrought by me, in order to [------] the obedience of the Gentiles, by word and deed, 19. in the power of signs and wonders [------] in the power of the Spirit [------]; so that from Jerusalem and round about unto Illyric.u.m, I have fully preached the Gospel of Christ;" &c. The statement that "from Jerusalem" he had "fully preached" the Gospel is scarcely in agreement with the statement in the Epistle to the Galatians i. 17-23, ii. 1 ff Moreover, there is no confirmation anywhere of the Apostle's having preached as far as Illyric.u.m, which was then almost beyond the limits of civilization. Baur suggests that in making his ministry commence at Jerusalem, there is too evident a concession made to the Jewish Christians, according to whom every preacher of the Gospel must naturally commence his career at the holy city. It would detain us much too long to enter upon an a.n.a.lysis of these two

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chapters, and to show the repet.i.tion in them of what has already been said in the earlier part of the Epistle; the singular a.n.a.logies presented with the Epistles to the Corinthians, not of the nature of uniformity of style, but of imitation; the peculiarity of the mention of a journey to Spain as the justification of a pa.s.sing visit to Rome, and perhaps a further apology for even writing a letter to the Church there which another had founded; the suspicious character of the names which are mentioned in the various clauses of salutation; and to state many other still more important objections which various critics have advanced, but which would require more elaborate explanation than can possibly be given here. It will suffice for us to mention that the phenomena presented by the two chapters are so marked and curious that for a century they have largely occupied the attention of writers of all shades of opinion, and called forth very elaborate theories to account for them; the apparent necessity for which in itself shows the insecure position of the pa.s.sage. Semler,(1) without denying the Pauline authorship of the two chapters, considered they did not properly belong to the Epistle to the Romans. He supposed xvi. 3-16 to have been merely for the messenger who carried the Epistle, as a list of the persons to whom salutations were to be given, and to these, ch. xv. was to be specially delivered and considered ch. xv. to be a separate letter, addressed to the leaders of the Roman Church, as an Epistle to the community in general, being sealed up and ready for any opportunity of transmission, but none presenting itself before

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his arrival in Corinth, the apostle there, upon an additional sheet, wrote xvi. and entrusted it with the letter to Phoebe. Eichhorn(1) supposed that the parchment upon which the Epistle was written was finished at xiv. 23; and, as Paul and his scribe had only a small sheet at hand, the doxology only, xvi. 25-27, was written upon the one side of it, and on the other the greetings and the apostolic benediction, xvi. 21-24, and thus the letter was completed; but, as it could not immediately be forwarded, the apostle added a fly-leaf with ch. xv.

Bertholdt(2) Guericke(3) and others adopted similar views more or less modified, representing the close of the Epistle to have been formed by successive postscripts. More recently, Renan(4) has affirmed the epistle to be a circular letter addressed to churches in Rome, Ephesus, and other places, to each of which only certain portions were transmitted with appropriate salutations and endings, which have all been collected into the one Epistle in the form in which we have it. David Schulz conjectured that xvi. 1-20 was an epistle written from Rome to the church at Ephesus; and this theory was substantially adopted by Ewald,--who held that xvi. 3-20 was part of a lost epistle to Ephesus,--and by many other critics.(5) Of course the virtual authenticity of the xv.-xvi. chapters, nearly or exactly as they are, is affirmed by many writers. Baur, however, after careful investigation, p.r.o.nounced the two chapters inauthentic, and in this he is followed by able critics.(6) Under all these circ.u.mstances it is obvious

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that we need not occupy ourselves much with the pa.s.sage in Rom. xv. 18, 19, but our argument will equally apply to it. In order to complete this view of the materials we may simply mention, as we pa.s.s on, that the authenticity of 2 Cor. xii. 12 has likewise been impugned by a few critics, and the verse, or at least the words [------], as well as Rom.

xv. 19, declared an interpolation.(1) This cannot, however, so far as existing evidence goes, be demonstrated; and, beyond the mere record of the fact, this conjecture does not here require further notice.

It may be well, before proceeding to the Epistles to the Corinthians, which furnish the real matter for discussion, first to deal with the pa.s.sage cited from Gal iii. 5, which is as follows:--"He then that supplieth to you the Spirit and worketh powers [------] within you [------], (doeth he it) from works of law or from hearing of faith?"(2) The authorised version reads: "and worketh miracles among you;" but this cannot be maintained, and [------] must be rendered "within you," the [------] certainly retaining its natural signification when used with [------], the primary meaning of which is itself to in-work. The vast majority of critics of all schools agree in this view.(3) There is an evident reference to iii 2,

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and to the reception of the Spirit, here further characterised as producing such effects within the minds of those who receive it,(1) the worker who gives the Spirit being G.o.d. The opinion most commonly held is that reference is here made to the "gifts" [------], regarding which the Apostle elsewhere speaks,(2) and which we shall presently discuss, but this is by no means certain and cannot be determined. It is equally probable that he may refer to the spiritual effect produced upon the souls of the Galatians by the Gospel which he so frequently represents as a "power" of G.o.d. In any case, it is clear that there is no external miracle referred to here, and even if allusion to Charismata be understood we have yet to ascertain precisely what these were. We shall endeavour to discover whether there was anything in the least degree miraculous in these "gifts," but there is no affirmation in this pa.s.sage which demands special attention, and whatever general significance it

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may have will be met when considering the others which are indicated.

the first pa.s.sage in the Epistles to the Corinthians, which is pointed out as containing the testimony of Paul both to the reality of miracles in general and to the fact that he himself performed them, is the following, 2 Cor. xii. 12: "Truly the signs [------] of the Apostle were wrought in you [------] in all patience, both in signs and wonders and powers [------]"(1) We have to justify two departures in this rendering from that generally received. The first of these is the adoption of "wrought in you," instead of "wrought among you" and the second the simple use of "powers" for [------], instead of "mighty works." We shall take the second first We have referred to every pa.s.sage except 1 Cor.

xii. 10, 28, 29, in which Paul makes use of the word [------], and fortunately they are sufficiently numerous to afford us a good insight into his practice. It need not be said that the natural sense of [------] is in no case "mighty works" or miracles, and that such an application of the Greek word is peculiar to the New Testament and, subsequently, to Patristic literature. There is, however, no ground for attributing this use of the word to Paul. It is not so used in the Septuagint, and it is quite evident that the Apostle does not employ it to express external effects or works, but spiritual phenomena or potentiality. In the pa.s.sage, Gal. iii. 5, which we have just discussed, where the word occurs in the plural, as here, it is understood to express "powers." We may quote the rendering of that pa.s.sage by the Bishop of Gloucester:

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"He then, _I say_, that ministereth to you the Spirit and worketh _mighty_ powers within you, _doeth he it_ by the works of the law or by the report of faith?"(1) Why "mighty" should be inserted it is difficult to understand, but the word is rightly printed in italics to show that it is not actually expressed in the Greek. "What was the exact nature of these 'powers'... it is impossible to determine," observes another scholar quoted above,(2) on the same pa.s.sage.3 In 1 Cor. xii. 10, 28, 29, where the plural [------] again occurs, the intention to express "powers"(4) and not external results--miracles--is perfectly clear, the word being in the last two verses used alone to represent the "gifts."

In all of these pa.s.sages the word is the representative of the "powers"

and not of the "effects."(5) This interpretation is rendered more clear by, and at the same time confirms, the preceding phrase, "were wrought in you "[------]. 'Powers' [------], as in Gal. iii. 5, are worked "within you," and the rendering of that pa.s.sage being so settled, it becomes authoritative for this. If, however, direct confirmation of Paul's meaning be required we have it in Rom. vii. 8, where we find the same verb used with [------] in this sense: "But sin.... wrought in me [------] all manner of coveting," &c.; and with this may also be compared 2 Cor. vii. 11.... "what earnestness it wrought in you"

[------](6)

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[------]. It was thus Paul's habit to speak of spiritual effects wrought "within," and as he referred to the "powers" [------] worked "within"

the souls of the Galatians, so he speaks of them here as "wrought in"

the Corinthians. It will become clear as we proceed that the addition to [------] of "signs and wonders" does not in the least affect this interpretation. In 1 Cor. xiv. 22, the Apostle speaks of the gift of "tongues" as "a sign" [------].

Upon the supposition that Paul was affirming the actual performance of miracles by himself, how extraordinary becomes the statement that they "were wrought in all patience," for it is manifest that "in all patience" [------] does not form part of the signs, as some have argued, but must be joined to the verb [------].(1) It may be instructive to quote a few words of Olshausen upon the point:--"The [------] is not altogether easy. It certainly cannot be doubtful that it is to be joined to [------] and not to what follows; but for what reason does Paul here make it directly prominent that he wrought his signs in all patience?

It seems to me probable that in this there may be a reproof to the Corinthians, who, in spite of such signs, still showed themselves wavering regarding the authority of the Apostle. In such a position, Paul would say, he had, patiently waiting, allowed his light to shine amongst them, certain of ultimate triumph."(3) This will hardly be accepted by any one as a satisfactory solution of the difficulty, which is a real one if it be a.s.sumed that Paul, claiming to have performed

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miracles, wrought them "in all patience." Besides the matter is complicated, and the claim to have himself performed a miracle still more completely vanishes, when we consider the fact that the pa.s.sive construction of the sentence does not actually represent Paul as the active agent by whom the signs were wrought. "Truly the signs of the apostle were wrought," but how wrought? Clearly he means by the Spirit, as he distinctly states to the Gala- tians. To them "Jesus Christ (the Messiah) was fully set forth crucified," and he asks them: Was it from works of the Law or from hearing in faith the Gospel thus preached to them that they "received the Spirit"? and that he who supplies the Spirit "and worketh powers" in them does so? From faith, of course.(1) The meaning of Paul, therefore, was this: His Gospel was preached among them "in all patience," which being received by the hearing of faith, the Spirit was given to them, and the signs of the apostle were thus wrought among them. The representation is made throughout the Acts that the apostles lay their hands on those who believe, and they receive the Holy Spirit and speak with tongues. If any special "sign of the apostle"

can be indicated at all, it is this; and in ill.u.s.tration we may point to one statement made in the Acts. Philip, the evangelist, who was not an apostle, is represented as going into Samaria and preaching the Messiah to the Samaritans, who give heed to the things spoken by him, and mult.i.tudes are baptized (viii. 5, 6, 12), but there was not the outpouring of the Holy Spirit which usually accompanied the apostolic baptism. "And the Apostles in Jerusalem, having heard that Samaria had received the word of G.o.d, sent unto them Peter and John; who

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when they came down prayed for them that they might receive the Holy Spirit--for as yet he had fallen upon none of them, but they had only been baptized into the name of the Lord Jesus. Then laid they (the Apostles) their hands on them and they received the Holy Spirit."(1) We may further refer to the episode at Ephesus (Acts xix. Iff.) where Paul finds certain disciples who, having only been baptized into John's baptism, had not received the Holy Spirit, nor even heard whether there was a Holy Spirit, (xix. 6.) "And Paul having laid his hands upon them, the Holy Spirit came on them, and they were speaking with tongues and prophesying."

When we examine Paul's Epistles to the Corinthians we find ample a.s.surance that the interpretation here given of this pa.s.sage is correct, and that he does not refer, as apologists have maintained, to miracles wrought by himself, but to the Charismata, which were supposed to have been bestowed upon the Corinthians who believed, and which thus were the signs of his apostleship. The very next verse to that which is before us shows this: "Truly the signs of the Apostle were wrought in you in all patience.... 13. For [------] what is there wherein ye were inferior to the other Churches, except it be that I myself was not burdensome to you?" The mere performance of signs and wonders did not const.i.tute their equality; but in the possession of the Charismata,--regarding which so much is said in the first epistle, and which were the result of his preaching,--they were not inferior to the other Churches, and only inferior, Paul says with his fine irony, in not having, like the other Churches with their apostles, been called upon to acquire the merit of

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bearing his charges. What could be more distinct than the Apostle's opening address in the first Epistle: "I thank my G.o.d always, on your behalf, for the grace of G.o.d which was given you in Christ Jesus; that in everything ye were enriched by him (at the time of their conversion(1), in all utterance and in all knowledge: even as the testimony of Christ was confirmed in you: _so that ye come behind in no gift_ [------]," &c. For this reason they were not inferior to the other Churches, and those were the signs of the Apostle which were wrought in them. Paul very distinctly declares the nature of his ministry amongst the Corinthians and the absence of other "signs": 1 Cor. i. 22 f. "Since both Jews demand signs [------] and Greeks seek after wisdom, but we [------] preach Christ crucified, unto Jews a stumbling-block and unto Gentiles foolishness, but unto those who are called, both Jews and Greeks, Christ the power [------] of G.o.d and the wisdom of G.o.d." The contrast is here clearly drawn between the requirement of Jews (signs) and of Greeks (wisdom) and Paul's actual ministry: no signs, but a scandal [------] to the Jew, and no wisdom, but foolishness to the Greek, but this word of the cross [------] "to us who are being saved is the power [------] of G.o.d" (i. 18).(2) The Apostle tells us what he considers the "sign of the Apostle," when, more directly defending himself against the opponents who evidently denied his apostolic claims, he says vehemently: 1 Cor. ix. 1 flf. "Am I not free? Am I not an Apostle? have I not seen Jesus our Lord? _are not ye my work in the Lord?_ If I be not an Apostle unto others, yet doubtless I am to you: _for the seal

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[------] of my Apostleship are ye in the Lord_."(1) It cannot, we think, be doubted, when the pa.s.sage 2 Cor. xii. 12 is attentively considered, that Paul does not refer to external miracles performed by him, but to the Charismata which he supposed to be conferred upon the Corinthian Christians on their acceptance of the Gospel which the Apostle preached.

These Charismata, however, are advanced as miraculous, and the pa.s.sages 1 Cor. xii. 10, 28, 29 are quoted in support of the statement we are discussing, and these now demand our attention.

It may be well at once to give the verses which are referred to, and in which it is said that Paul "goes somewhat elaborately into the exact place in the Christian economy that is to be a.s.signed to the working of miracles and gifts of healing" (1 Cor. xii. 10, 28, 29). It is necessary for the full comprehension of the case that we should quote the context: xii. 4. "Now there are diversities of gifts [------], but the same Spirit; 5. and there are diversities of ministries [------], and the same Lord; 6. and there are diversities of workings [------], but it is the same G.o.d who worketh the all in all [------]: 7. But to each is given the manifestation of the Spirit [------] for profit; 8. For to one is given by the Spirit a word of wisdom [------]; to another a word of knowledge [------] according to the same Spirit; 9. to another faith [------] in the same Spirit, to another gifts of healings [------] in the one Spirit; 10. to another (inward) workings of powers [------]

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[------]; to another prophecy [------]; to another discerning of spirits [------]; to another kinds of tongues [------]; to another interpretation of tongues [------]; 11. but all these worketh [------]

the one and the same Spirit, dividing to each severally as he wills."

After ill.u.s.trating this by showing the mutual dependence of the different members and senses of the body, the Apostle proceeds: v. 28.