animam tuam et animam seminis tui, ad diligendum Jehovam Deum tuum ex
toto corde tuo,' &c. Etenim circumcisionem cordis, præsertim ejusmodi
quâ ad DEUM toto corde diligendum homines præparentur, non sine magna
SPIRITUS SANCTI vi atque efficacia fieri posse, apud omnes, qui a
Pelagio diversum sentiunt, in confesso est. Sed hoc etiam ad Evangelicam
Justitiam pertinebat, quam sub cortice externorum rituum et ceremoniarum
latitantem primum Moses ipse, dein prophetæ alii, digito quasi
commonstrarunt. Justitia enim Fidei, quæ in evangelio =pephanerôtai=
olim erat =hypo tou nomou kai tôn prophêtôn martyroumenê=,--ut diserte
affirmat Apostolus. (Rom. iii. 21.) Dixi autem, exerte hanc SPIRITUS
SANCTI promissionem in ipso Mosaico foedere non haberi. Addam aliquid
amplius,--_partem eam fuisse Novi Testamenti_, ab ipso Mose promulgati.
Nam foedus cum Judæis sancitum, (Deut. xxix., _et seq._, in quo hæc
verba reperiuntur,) plane diversum fuisse a foedere in monto Sinai
facto, adeoque renovationem continuisse pacti cum Abrahamo initi, h. e.
foederis Evangelici tum temporis obscurius revelati,--multis
argumentis demonstrari potest. (1º) Diserte dicitur, (cap. xxix. 1.)
verba, quæ ibidem sequuntur, fuisse 'verba foederis quod DEUS præcepit
Mosi, ut pangeret cum Israelitis, _præter foedus illud, quod pepigerat
cum illis in Chorebo_.' Qui renovationem tantum hic intelligunt
foederis in monte Sinai facti, nugas agunt, quin et textûs ipsius
apertissimis verbis contradicunt. Neque enim verba foederis in Sinai
facti repetita ac renovata ullo sensu dici possunt verba foederis,
quod DEUS sancivit præter illud, quod in monte Sinai pepigerat. (2º)
Diserte dicitur, hoc foedus idem prorsus fuisse cum eo, quod DEUS
juramento sanciverat cum Israelitici populi majoribus, Abrahamo puta,
Isaaco et Jacobo, (ejusdem cap. ver. 12, 13,)--quod foedus ipsum
Evangelicum fuit, obscurius revelatum, ipso apostolo Paulo interprete,
Gal. iii. 16, 17. (3º) Nonnulla hujus foederis verba citat Paulus, ut
verba foederis Evangelici, quæ fidei justitiam manifesto præ se
ferant. (Vide Rom. x. 6. _et seq._ Coll. Deut. xxx. 11, _et seq._) _Haud
me fugit esse nonnullos, qui statuunt, hæc Mosis verba ab Apostolo ad
fidei justitiam per allusionem tantum accommodari_: sed fidem non
faciunt, cum Paulus verba ista manifesto alleget ut ipsissima verba
justitiæ fidei, h. e. foederis Evangelici, in quo justitia ista
revelatur. _Atque, ut verum fatear, semper existimavi, allusiones istas
(ad quas confugiunt quidam tanquam ad sacrum suæ ignorantiæ asylum,)
plerumque aliud nihil esse, quam sacræ Scripturæ abusiones manifestas._
Sed non necesse erat, hoc saltem in loco, ut tali =krêsphygetô=
uterentur. Nam, (4º) quæcunque in hoc foedere continentur, in
Evangelium mire quadrant. (i.) Quod ad præcepta attinet, præscribuntur
hic ea tantum, quæ ad mores pertinent, et per se honesta sunt; illorum
rituum, qui, si verba spectes, pueriles videri possent, quorumque totum
foedus legale fere plenum est, nulla facta mentione. Addas, totam
illam obedientiam, quæ hic requiritur, ad sincerum sedulumque studium
Deo in omnibus obediendi referri. (Vid. cap. xxx., 10, 16, 20.) (ii.) Ad
promissa quod spectat, plenam hic omnium peccatorum, etiam
gravissimorum, remissionem post peractam poenitentiam repromittit
DEUS; (cap. xxx., 1-4.) quæ gratia in foedere legali nuspiam concessa
est, ut supra fusius ostendimus. Deinde, gratia SPIRITUS SANCTI, qua
corda hominum circumcidantur, ut JEHOVAM diligant ex toto corde atque ex
tota anima, hoc in loco, de quo agimus, (nempe prædicti capitis ver 6.)
clare promittitur. Hui! quam procul ab usitata Mosaicorum scriptorum
vena!... (5º) Foedus illud, de quo prædixit Jeremias, (xxxi. 31. _et
seq._) foedus esse Evangelicum, negavit Christianus nemo; cum Divinus
auctor Epistolæ ad Hebræos idipsum expresse doceat, (viii. 8, _et seq._)
Jam quæ de pacto isto prænuntiat propheta, omnia huic foederi
Moabitico ad amussim respondent. Appellat suum foedus Jeremias
'foedus novum; ab eo, quod cum majoribus populi Israelitici Ægypto
exeuntibus pepigerat DEUS, omnino diversum.' Idem etiam de Moabitico
foedere dicit Moses. Causam reddit Jeremias cur novum DEUS pactum,
Sinaiticum aboliturus, molitus fuerit; nempe, quod Israelitæ,
præpotentiore gratia destituti, Sinaiticum illud irritum fecissent,
præceptis ejusdem non obtemperando, (ver. 32.) Eandem causam et Moses
manifesto designat; 'Nondum,' inquit, 'dederat vobis JEHOVA mentem ad
cognoscendum, et oculos ad videndum, et aures ad audiendum, usque ad
diem hunc:' (Deut. xxix. 4.) h. d. Pactum prius vobiscum pepigerat DEUS,
in quo voluntatem suam præceptis, tum promissis tum minis, tum denique
miraculis omne genus satis superque communitis, vobis ipsis patefecerat.
Sed vidit foedus illud parum vobis profuisse; vidit vobis opus esse
efficaciore adhuc gratia, qua nempe corda vestra circumcidantur, &c.
ideoque novum foedus meditatur, in quo gratiam illam efficacissimam
vobis adstipulaturus sit. Eandem autem cordis circumcisionem procul
dubio designant verba Jeremiæ, v. 33, præd. cap.; 'Indam legem meam
menti eorum, et cordi eorum inscribam eam.' Porro remissio ista omnium
peccatorum, quæ poenitentibus promittitur a Mose, (Deut. xxx. 1. _et
seq._) a Jeremiâ etiam clare exprimitur prædicti cap. ver 34. 'Ero
propitius iniquitatibus eorum, et peccatorum ipsorum et transgressionum
ipsorum non recordabor amplius.' Denique Jeremias claritatem ostendit
adeoque facilitatem præceptorum, quæ in novo suo foedere
continebantur, ob quam Dei populo non opus esset laboriosa
disquisitione, aut exactiori disciplina, ut præcepta istius foederis
cognoscerent implerentque, (Ejusdem capitis, ver. 34.) Idem Mosen quoque
voluisse manifestum erit, (si verba ejus Deut. xxx. 11, _et seq._ cum
iis, quæ Apostolus ad eundem locum disserit Rom. x. 6, et seq.
accuratius perpenderis.) Mihi certe clara videntur omnia. (6º) Ac
postremo, ut res hæc tota extra omnem controversiæ aleam ponatur,
_ipsi Hebræorum magistri ea, quæ Deut. xxix. et deinceps continentur, ad
Messiæ tempus omnino referenda censuerunt_. Testem advoco fide
dignissimum P. Fagium, qui (ad Deut. xxx. 11,) hæc annotat; 'Diligentur
observandum est, ex consensu Hebræorum caput hoc ad regnum Christi
pertinere. Unde etiam Bachai dicit, hoc loco promissionem esse, quod sub
Rege Messiah omnibus, qui de foedere sunt, circumcisio cordis
contingat, citans Joelem, ii. 28.' Fagio consentit Grotius in ejusdem
capitis ver. 6.
"In his ideo prolixius immorati sumus, tum, ut vel hinc manifestum
fieret, omnia, quæ in Mosaicis scriptis continentur, ad foedus
Mosaicum, proprie sic dictum, nequaquam pertinere; adeoque quam vera ac
prorsus necessaria sit distinctio Augustini, (de qua aliquoties jam
dictum est,) legem veterem =kyriôs= sumptam ad solum pactum in monte
Sinai factum restringentis; tum imprimis ut exinde etiam clare eluceret
optima ac sapientissima DEI =oikonomia=, quam in dispensando gratiæ suæ
foedere usurpare visum ipsi fuerit. Pepigerat DEUS cum Abrahamo
foedus illud gratiosum multis ante latam legem annis; cui postea
placuit ipsi superaddere pactum aliud, multis, iisque operosis, ritibus
ac ceremoniis conflatum, quibus rudem et carnalem Abrahami posteritatem,
recens ex Ægypto eductam, adeoque paganicis ritibus ac superstitionibus
nimis addictam, in officio contineret, i.e. ab ethnicorum idololatrico
cultu arceret. Quod optime expressit Tertullianus (adversus Marcion. 2.)
his verbis: 'Sacrificiorum onera, et operationum et oblationum
negotiosas scrupulositates nemo rcprehendat, quasi DEUS talia proprie
sibi desideraverit, qui tam manifeste exclamat, "Quo mihi multitudinem
sacrificiorum vestrorum?" et, "Quis exquisivit ista de manibus vestris?"
sed illam DEI industriam sentiat, qua populum pronum in idololatriam et
transgressionem ejusmodi officiis religioni suæ voluit adstringere,
quibus superstitio sæculi agebatur, ut ab ea avocaret illos, sibi jubens
fieri quasi desideranti, ne simulacris faciendis delinqueret.' (Conf.
Gal. iii. 19.) Sed prævidens sapientissimus DEUS, fore, ut hoc ipsius
propositum populus obtusi pectoris non intelligeret, post latam istam
carnalem legem, præcepit Mosi, ut Israelitis novum foedus promulgaret,
seu potius ut vetus illud, cum Abrahamo ante multos annos initum, (quod
spiritualem imprimis justitiam exigebat, et gratia ac misericordia
plenum erat,) renovaret: ut hinc tandem cognoscerent Judæi, pactum
Abrahamiticum etiam post latam legem ritualem adhuc viguisse, adeoque
pro foedere habendum fuisse, cui unice salus ipsorum inniteretur.
(Conf. Gal. iii. 17.) ... Quis hic cum Apostolo non exclamet, =Ô
bathos ploutou kai sophias kai gnôseôs Theou!= (Rom. xi. 33.) Sed hæc
obiter, etsi haudquaquam frustra. Pergo."--From Bp. Bull's _Harmonia
Apostolica_, cap. xi., sect. 3.--_Works_, vol. iii. pp. 197-201.
APPENDIX L.
(p. 218.)
[_Opinions of Commentators concerning Accommodation._]
Cornelius à Lapide, on this place, writes us follows:--"Licet Cajetanus,
Adamus, Pererius, Toletus, putent Mosem ad litteram loqui de Christo et
Christi justitiâ, referunt enim hæc ejus verba ad poenitentiam, de qua
eodem capite egerat Moses, ver. 1; (Poenitentia enim et dilectio Dei,
ac consequenter peccatorum venia, ipsaque justitia sine fide Christi
haberi non potest;) tamen _longe planius est, ut non litteraliter, sed
allegorice tantum alludat Apostolus ad Mosem. Moses enim ad litteram,
sive in sensu litterati loquitur, non de Christo ejusque Evangelio, sed
de lege data Judæis, ut patet eum intuenti_. Ita Chrysostomus,
Theodoretus, Theophylactus, Oecumenius, Abulensis, Soto.... Hæc,
inquam verba, Mosem ad suos Judæos literaliter loqui planè certum,
evidens, et manifestum est; ita tamen ut eadem hæc ejus verba
_allegorice Evangelio ejusque catechumenis et fidelibus optime
conveniant_. Æque enim, immo magis, ad manum est omnibus jam Evangelium
et fides Christi, quam olim fuerit lex Mosis: ita ut fidem hanc omnes
facillime corde, id est mente, complecti: et ore proloqui, itaque
justificari et salvari possint."
Our own learned Hammond writes as follows:--"The two phrases of 'going
up into Heaven,' or 'descending into the deep,' are proverbial phrases
to signify the doing or attempting to do some hard, impossible thing....
These phrases had been of old used by Moses in this sense, Deut. xxx.
12." [And then, the place follows.] "Which words being used by Moses to
express the easiness and readiness of the way which the Jews had to know
their duty and to perform it, are here by the Apostle _accommodated_ to
express the easiness of the Gospel condition, above that of the Mosaical
Law."--So far Dr. Hammond; whose notion that there was any accommodation
here, I altogether deny. As for his belief that the paraphrase in the
Targum of Jerusalem, ["Utinam esset nobis aliquis Propheta, Jonæ
similis, qui in profundum maris magni descenderet,"] is the "ground of
St. Paul's application" of the place to the Death and Resurrection of
Christ, I can but feel surprised to find such a view advocated by so
learned a man, and so excellent a Divine. But it is not Hammond's way to
write thus. In his "Practical Catechism," he often expounds similar
Scripture, (e.g. St. Luke i. 72-5,) after a very lofty fashion.
Again:--"Hunc locum accommodavit ad causam suam B. Paulus, Rom. x. Nam
cum proprie hic locus pertineat ad Decalogum, transfertur eleganter et
erudite a Paulo ad fidem quæ os requirit ut promulgetur, et cor ut
corde credamus."--Fagius, ad Deut. xxx. 11, apud _Criticos Sacros_.
Occasionally, however, we meet with a directly different gloss:--
"Locum hunc divinus Paulus divine de Evangelica prædicatione ac sermone
fidei est interpretatus, tametsi sensum magis, ut æquum est, quam textum
ad verbum expresserit; ut illius etiam alibi est mos. Satis enim fuit,
atque adeo magis consentaneum viris Spiritu Dei plenis significare quid
idem Spiritus in Scriptura intelligi vellet."--Clavius, ad Deut. xxx.
14, apud _Criticos Sacros_.
Concerning the general principle of Accommodation, (as explained above,
p. 188,) the following passages present themselves as valuable.
"Men have suggested that these things were accommodations of the Sacred
Writers; and that the New Testament Writers, in the interpretations they
gave of passages in the Old, meant to say, that the texts _might_ be
applied in such way as they applied them. But the suggestors of this
view can hardly have considered carefully those conversations of our
Blessed SAVIOUR with His disciples going to Emmaus; and afterward in the
evening of the same day, in which He distinctly reprehends them for
their dulness of heart in not seeing in the pages of the Old Testament
the predictions of His Death and of His Resurrection; though, of His
Resurrection the intimations are, in those ancient Scriptures, to our
view so scanty and obscure. He unfolds to them as they walk the
reference of the Old Testament Scriptures to Himself. Then in a later
interview He resumes the instruction and 'opens their understanding,'
(it is said,) to discover the same; the relation of the Old Testament
Scriptures (namely) to Himself.--He is a bold Commentator who having
seen the Disciples thus instructed,--having witnessed this scene,--then,
when he meets with these same Disciples' interpretations of the ancient
Scriptures in relation to CHRIST, calls them 'Accommodations,' and gives
them to a human original. But I ask leave to turn from this
theory."--_Sermons_ by the Rev. C. P. Eden, pp. 189--190.
"If we believe that the Apostles were inspired, then all idea of
accommodation must be renounced.... The theory of Accommodation, i.e. of
erroneous interpretation of the Scripture, cannot be thought of without
imputing error to the SPIRIT of Truth and Holiness; or to Him who sent
the SPIRIT to recal to the minds of the Apostles all things which He had
said to them, and to guide them into all Truth."--From a Sermon by Dr.
M'Caul, _The Hope of the Gospel the Hope of the Old Testament Saints_,
(1854,)--p. 8.
=DIA TON LOGON TOU THEOU=.
_By the same Author_.
A PLAIN COMMENTARY ON THE FOUR HOLY GOSPELS. 7 vols. Fcap. 8vo.
NINETY SHORT SERMONS FOR FAMILY READING. 2 vols. Fcap. 8vo.
THE PORTRAIT OF A CHRISTIAN GENTLEMAN: A MEMOIR OF P. F. TYTLER, ESQ.
(2nd. Ed.) 1859. Crown 8vo.
Transcriber's Notes:
* Italics and bold in the original have been represented by _..._ and
$...$ respectively. Greek has been transcribed and marked by =...=,
except where Greek letters have been used for enumeration. These are
represented by =1=, =2=, =3= for the original alpha, beta, gamma etc.
Increased letter-spacing in Greek (used for emphasis) has also been
represented by _..._.
* Footnotes have been renumbered to run from 1 through the book. Where
there is reference to a particular footnote in the text, the original
text has been left, but [our 330] inserted to advise what the reference
now is.
* The author's unusual punctuation style has been preserved, notably in
the following respects.
* Footnote markers appear before punctuation.
* Punctuation appears before closing parentheses.
* When a quotation is followed by a page reference, the page reference
is normally followed by the same punctuation as the quotation ended
with.
* The use of hyphenation in the book was inconsistent. Where words were
hyphenated at the end of a line, other examples in the text have been
followed. Cases where there was some doubt were "pre-existing" (p. li),
"co-extensive" (p. lxxvi), "frostwork" (p. cxxii), "overrule" (p. 20),
and "twofold" (p. 38).
* Roman numerals used for punctuation are sometimes followed by a period,
sometimes not.
* i.e., and e.g., have been standardised to have no space.
* The following words are either archaic spellings or typographical
errors and have been left as in the original. Those known to the
transcriber as valid archaic spellings have been marked [*]
* "Pourtrays/pourtrayed" (p. xxv),
* "recal" for "recall" (p. xxviii and others)
* "inuendo" (p. liv) [*]
* "præ-Adamic" (p. cvii)
* "Meanwile" (p. cxii)
* "expence" (p. cxxxiii) [*]
* "Poictiers" for "Poitiers" (p. cxlvi) [*]
* "tenour" (p. ccvi)
* "Analagy" (p. ccxv)
* A printing error in the Greek was corrected: "Apostolôn" in (our)
footnote 209 had the wrong breathing.
End of Project Gutenberg's Inspiration and Interpretation, by John Burgon