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In these quotations, the phrase“ as I ought to speak" (ώς δει με λαλησαι), the words “ utterance” (λογος), “ a mystery” (μυστηριον), “ open” (ανοιξη and εν ανOcel), are the same. “ To make known the mystery of the gospel” (quopioal to uvotnplov), answer to “make it manifest” (iva gavepwow avto); “ for which I am an ambassador in bonds” (υπερ ου πρεσβευω εν úlvoei), to “ for which I am also in bonds” (di o kai δεδεμαι).
Ephes. v. 22. “Wives, submit yourselves to your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the church, and he is the saviour of the body. Therefore, as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word ; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself; for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church; for we are members of his body, of his fiesh, and of his bones. For this cause shall a man leave his father and his mother, and be joined unto his wife, and they two shall be one flesh. This is a great mystery ; but I speak concerning Christ and the church. Nevertheless, let every one of you in particular, so love his wife even as himself; and the wife see that she reverence her husband. Children, obey your parents in the Lord, for this is right. Honour thy father and thy mother (which is the first commandment with promise), that it may be well with thee, and that thou mayest live long on the earth. And ye, fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord. Servants, be obedient to them that are
μυστηριον του Χριστου δι' ο και δεδεμαι, ένα φανερωσω αυτο, ως δει με λαλησαι.
your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart ; with good will doing service, as to the Lord, and not to men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be, bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven, neither is there respect of persons with him."
+ Colos. iii. 18.“ Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Chil
* Εph. ν. 22. Αι γυναικες, τοις ιδιοις ανδρασιν υπότασσεσθε, ως τω Κυριω. + Col. iii. 18. Ai γυναικες, υποτασσεσθε
τους ιδιοις ανδρασιν, ώς ανηκεν εν Κυριω.
Εph. Οι ανδρες, αγαπατε τας γυναικας εαυτων.
Εph. Τα τεκνα, υπακούετε τους γονευσιν υμων εν Κυριω· τουτο γαρ εστι δικαιον.
Col. Τα τεκνα, ντακουετε τους γονευσι κατα παντα τουτο γαρ εστιν ευαρεστον τω Κυριφ
Εph. Και οι πατερες, μη παροργιζετε υμων.
Col. Οι πατερες, μη ερεθιζετε τα τεκνα υμων.
Εph. Οι δουλοι, υπακούετε τους κυριοις κατα σαρκα μετα φοβου και τρομου, εν απλοτητι της καρδιας υμων, ως τη Χριστη μη κατ' οφθαλμοδουλειαν, ως ανθρωπαρεσκοι, αλλ' ως δουλοι του Χριστου, ποιουντες το θέλημα του θεου εκ ψυχης μετ' ευνοιας δουλευοντες ως τω Κυρίω, και ουκ ανθρωποις ειδοτες ότι ο εαν τι έκαστος ποιηση αγαθον, τουτο κομιειται παρα του Κυριου, ειτε δουλος, ειτε ελευθερος.
Col. Οι δουλοι, υπακούετε κατα παντα τοις κατα σαρκα κυριοις, μη εν οφθαλμοδουλειαις, ως ανθρωπαρεσκοι, αλλ' εν απλοτητι καρδιας, φοβούμενοι τον θεον και παν ό, τι εαν ποιητε, εκ ψυχης εργαζεσθε, ως τω Κυριο, και ουκ ανθρωποις ειδοτες οτι απο Κυριου αποληψεσθε την ανταποδοσιν της κληρονομιας τη γαρ Κυριω Χριστη δουλευετε. και παροργιζετε, lectio non speruenda ; Griesbach.
dren, obey your parents in all things, for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh: not with eye-service, as men-pleasers, but in singleness of heart, fearing God; and whatever ye do, do it heartily, as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance : for ye serve the Lord Christ. But be that doeth wrong shall receive for the wrong which he hath done; and there is no respect of persons. Masters, give unto your servants that which is just and equal, knowing that ye also have a Master in beaven."
The passages marked by italics in the quotation from the Ephesians, bear a strict resemblance, not only in signification but in terms, to the quotation from the Co lossians. Both the words and the order of the words are in many clauses a duplicate of one another. In the Epistle to the Colossians, these passages are laid to gether; in that to the Ephesians, they are divided by intermediate matter, especially by a long digressive al. lusion to the mysterious union between Christ and his church; which possessing, as Mr. Locke hath well observed, the mind of the apostle, from being an incidental thought, grows up into the principal subject. The af. finity between these two passages in signification, in terms, and in the order of the words, is closer than can be pointed out between any parts of any two epistles in the volume.
If the reader would see how the same subject is treated by a diff:rent band, and how distinguishable it is from the production of the same pen, let him turn to the second and third chapters of the First Epistle of St. Peter. The duties of servants, of wives, and of husbands, are enlarged upon in that epistle, as they are in the Epistle to the Ephesians; but the subjects both occur in a different order, and the train of sentiment subjoined to each is totally unlike. 3. In two issuing fro
the same person, nearly at the same time, and upon the same general occasion, we may expect to trace the infidence of associa
tion in the order in which the topics follow one another. Certain ideas universally or usually suggest others. Here the order is what we call natural, and from such an order nothing can be concluded. But when the order is arbitraryyet alike, the concurrence indicates the effect of that principle, by which ideas, which have been once joined, commonly revisit the thoughts together. The epistles under consideration furnish the two following remarkable instances of this species of agreement.
Ephes. iv, 24. “ And that ye put on the new man, which after God is created in righteousness and true holiness : wherefore putting away lying, speak every man truth with his neighbour, for we are members one of another.”
.» και Colos. iii. 9.“ Lie not one to another; seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge.”+
The vice of “lying," or a correction of that vice, does not seem to bear any nearer relation to the "putting on the new man,” than a reformation in any other article of morals. Yet these two ideas, we see, stand in both epistles in immediate connexion.
Ephes. v. 20—22. “Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ; submitting yourselves one to another, in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord.”*
Colos. iii. 17. « Whatsoever ye do, in word or deed,
* Εph. iv. 94, 25. Και ενδυσασθαι τον καινον ανθρωπον, τον κατα θεον κτισθεντα εν δικαιοσυνη και οσιοτητα της αληθειας διο αποθεμενοι το ψευδος, λαλειτε αληθειαν έκαστος μετα του πλησιον αυτου ότι εσμεν αλλελων μελη.
+ Col. iii. 9. Μη ψευδεσθε εις αλληλους, απεκδυσα» μενοι τον παλαιον ανθρωπον, συν ταις πραξεσιν αυ. του, και ενδυσαμενοι τον νεον, τον ανακαινουμενον εις επίγνωσιν.
1 Εph. v. 20-22. Ευχαριστουντες παντοτε υπερ παντων, εν ονόματι του Κυριου ημών Ιησου Χριστου, τω θεώ και πατρι, υποτασσομενοι αλληλοις εν φοβη θεου. Αι γυναικες, τοις ιδιοις ανδρασιν υποτασσεσθε, ως τω Κυριφ.
do all in the name of the Lord Jesus, giving thapks to God and the Father by him. Wives, submit yourselves unto your own husbands, as it is fit in the Lord."*
In both these passages, submission follows giving of thanks, without any similitude in the ideas which should account for the transition.
It is not necessary to pursue the comparison between the two epistles farther. The argument which results from it stands thus: No two other epistles contain a circumstance which indicates that they were written at the same, or nearly at the same time. No two other epistles exhibit so many marks of correspondency and resemblance. If the original which we ascribe to these two epistles be the true one, that is, if they were both really written by St. Paul, and both sent to their respective destination by the same messenger, the similitude is, in all points, what should be expected to take place. If they were forgeries, then the mention of Tychicus in both epistles, and in a manner which shews that he either carried or accompanied both epistles, was inserted for the purpose of accounting for their similitude; or else the structure of the epistles was designedly adapted to the circumstance; or, lastly, the conformity between the contents of the forgeries, and what is thus directly intimated concerning their date, was only a happy accident. Not one of these three suppositions will gain credit with a reader who peruses the epistles with attention, and who reviews the several examples we have pointed out, and the observations with which they were accompanied.
No. II. There is such a thing as a peculiar word or phrase cleaving, is it were, to the memory of a writer or speaker, and presenting itself to his utterance at every turn. When we observe this, we call it a cant word, or a cant pbrase. It is a natural effect of habit; and
• Col. iii. 17. Και παν ό, τι αν ποιητε, εν λογω, η εν εργω, παντα εν ονόματι Κυρίου Ιησου, ευχαρισι τουντες τω θεώ και πατρι δι' αυτου.
Αι γυναίκες, υποτασσεσθε τους ιδιοις ανδρασιν,ώς ανηκεν εν Κυριφ.