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sentences may change as time passes on. If, however, this verse does contain the apostolic testimony that Christ is God, it is a direct affirmation of what the opposite doctrine would deny, and excludes that doctrine altogether.

We may add, in this connection, that, if the doctrine of Christ's divinity be established from other passages or other parts of the New Testament, this fact, by itself, will not prove that 0£ós here refers to him. It will only add to and confirm the probability derived from the examination of the verse, that it has this reference.

Secondly. The presentation of the subject, which has been made, shows the groundlessness and inappropriateness of the extreme assertions which have been indulged in by advocates of both views of this passage. It has been declared, on the one hand, by those who refer the words to Christ that the rules of construction absolutely exclude any other reference ; that doctrinal prejudice alone has been the cause of any denial of this explanation ; that there is no ground for such denial which is founded in reason ; that it argues mental or moral blindness, even, to support the opposite view. On the other hand, it has been affirmed that the interpretation which does not apply the sentence to God as a doxology is impossible, if the rules and principles of the Greek language are considered ; and that it is, indeed, little short of absurd. The fair and unprejudiced consideration of the words draws us away from all such extravagant statements, and brings us to the calm inquiry into the arguments for both sides, and the decision as to the probabilities within the sphere of language and grammatical construction. The presence of the two renderings in the Revised Version, as it comes into general use, will tend to make all theologians and readers recognize that there is a possibility of both renderings, while yet there is a probability that the one given in the text is correct.

Thirdly. It is a fact worthy of notice, that of the most prominent opponents of the reference of the passage to Christ-such writers, for example, as de Wette, Grimm, Rückert, Meyer, Jowett-each one admits a peculiar force as belonging to some particular argument among those which are urged in favor of that reference. Rückert says, that the naturalness of the connection of ú üy with 7plorós points strongly towards this understanding of the clause, and that the sentence moves on most fitly and satisfactorily in this way. de Wette remarks that the demand for a contrast, which is found in to zarà súpza, is the point of most difficulty to be overcome, and he evidently regards it as of serious moment. Jowett expresses the opinion that the omission of the verb, "the defective and awkward grammar,

is the strongest objection to the interpretation as a doxology to God. Grimm states that the inappropriateness of using or Távtwy, in this connection, with respect to God—that is, as describing his relation to the blessings of the Israelites—is the thing which holds his mind back from applying the phrase to God. Meyer allows the force of everything, as it were, except for the want of instances elsewhere in which the Apostolic writers use oeós of Christ. We cannot but regard the fact that these scholars find a strength in the various arguments, which it is hard to overcome-one looking upon one point as presenting very serious difficulty, and another upon another, until, as we read what is said by them all, we see that they are pressed by the weight of all the considerations-as showing that there is a real force in each one, taken by itself, and a cumulative force in the sum of them, when united together. If such advocates of the opposite view acknowledge that the argument, from stage to stage, causes even themselves to give it their most respectful consideration, the position of those who interpret the clause of Christ must be a strong one, and the reasons which support it must be such as ought to influence candid minds.

We have set forth these reasons and defended this position, with a due estimate as we trust, and with a fair presentation, of what is urged upon the other side. The interpreter is called, by the very duties and obligations of his profession, to be a calm, honest, unprejudiced inquirer after truth-to be a judge, not an interested advocate.

A Paraphrase of the Song of Deborah.

BY PROF. THOMAS H.

RICH.

That the strong in Israel laid bare their strength ;
That the people came to battle willingly ;

Praise the Lord !

ye

Hear, O ye kings of earth! ye princes, lend your ear !
I, of the Lord, I fain would sing; would touch the harp,
In honor of the Lord, the God of Israel !

Lord, when Thou wentst our from Seir ;
When Thou didst march from Edom's field;

Earth quaked; yea, heaven dissolved ;

Yea, clouds dissolved in rain!
Mountains shook at presence of the Lord ;-
Sinai there, at presence of the Lord,

The God of Israel !

In days of Shamgar, Anath's son ;
In days of Jael, idle lay the ways;
And such as follow trodden paths,

Went ways circuitous.
Idle lay the villages in Israel-idle,
Until I, Deborah, arose-arose,
And like a mother wrought for Israel.

He chose new gods ;
Then war was at his gates ;
Nor shield appeared, nor lance,
'Mong Israel's forty thousand men.

My heart goes out to the leaders of Israel ;
To the people that came to battle willingly;

Praise ye the Lord !

Ye, who on white asses ride ;

Ye, who on rich carpets sit ;
And ye, who tread the way, in toil for bread;

Muse on the victory!
For voice of archers at the water troughs—
There be rehearsed the righteous acts the Lord hath done ;
His righteous acts done for his villages in Israel.

Then from their refuges on high,
The people of the Lord came to their gates again,

No foe to fear !

Awake, Deborah, awake!
Awake, awake, the triumph sing !

Up, Barak, Abinoam's son,
And lead thy captives to captivity!
Then, a remnant of the nation's noblemen,

Down to the battle came ;
The Lord among those heroes-.joy to me-

Came down to Jezreel !
From Ephraim—they rooted in Mount Amalek.

Next thee Benjamin, joined with thy hosts.
From Machir, leaders with their trains came down ;
And out of Zebulon they onward march,

With captain's staff.
And princes of Issachar with Deborah league ;

And Issachar like Barak brave,

Down to the vale his feet impel.
By streams of Reuben, were determinations great.

Why tarrying still amid the fold ?

Is bleat of flock so sweet to hear ?
At streams of Reuben, were deliberations great ;

But none the battle sought !
Gilead beyond Jordan rests;
And Dan—why sojourns he in ships ?

Asher by the seashore abides,
And at his havens resteth quietly.
Zebulon is a people that accounts it nought to die !
And Naphtali, of mountain home!

Kings came; they fought.
Then kings of Canaan fought ;
At Tanaach, by waters of Megiddo-

Spoil of silver failed to take !
The Heavens against them fought ;

The stars their courses left to fight with Sisera.

Kishon's brook swept them awayBrook of ancient days—Kishon's brook.

My soul contemns their strength !

Then hoofs of horses smote the ground;
For on and on their warriors dashed

A troubled multitude !

Curse ye Meroz, saith the Angel of the Lord ;
Curse, curse ye her inhabitants,

Coming not to help the Lord-
To help the Lord amid the heroes of the land.

Jael, Kenite Heber's wife-
Let her, beyond women blessed be !
Beyond women, who in tents abide,

Let her blessed be !
Water he asked, she gave him milk ;
In costly bowl she offered cream.
But deep his sleep, within her tent,

Her hand out to the nail she stretched,
And her right hand to hammer used in toil ;
And hammered Sisera ; she brake his head ;
And crushed, and pierced his temples through.
At her feet he sank, he fell, he lay ;

At her feet he sank, he fell ;
Where he sank, there he fell—a worthless thing.

Through the window there looks forth, and cries aloud-
Through the lattice—the mother of Sisera :
Why does his chariot delay to come !

Why step his steeds so slow !

The wisest of her princesses reply-
But her own word she still repeats unto herself-

"Surely they booty find and share ; A maiden, two maidens, for each man ;

Booty of garments bright for Sisera ;

Booty of garments bright, with needle wrought; A garment bright, on both sides wrought

Booty for me to wear !

So perish all who hate Thee, Lord !

But them who love HimLet them like the sun go forth,

In strength of victory!

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