might collect from that saying that there was a certain accepted time, in which God would hear them, and which, therefore, it concerned them not to let pass without carefully improving it. The following table presents a list of the passages thus accommodated from the Old Testament by the writers of the New: Rom. iv. 3. Gal. iii. 6. and Jamesii. 2 Luke xvii. 28, 29. 32. Rom. ix. 7. Heb. xii. 16. Heb. xi. 20. xii. 17. Rom. ix. 17. 1 Cor. x. 7. 1 Pet. i. 16. Rom. x. 5. Gal. iii. 12. - 1 Cor. ix. 9. 1 Tim. v. 18. Rom. xii. 19. Heb. x. 30. Rom. xv. 10. Heb. xiii. 5. S Matt. xii. 3, 4. Mark ii. 25, 26. Luke vi. Matt. xiii. 14, 15. Luke Rom. xi. 8. Matt. xv. 8, 9. Mark vii. 6. 1 Cor. i. 19. Rom. ix. 20, 21. Rom. xiv. 11. Phil. ii. 10. It cannot escape observation, that by far the larger portion of the preceding quotations is accommodated by the apostle Paul. Dr. John Taylor has some useful remarks (of which the following are an abstract), on the various designs with which St. Paul cited them: 1. Sometimes his intention goes no further than using the same strong expressions, as being equally applicable to the point in hand. Thus, in Rom. x. 6—8. he uses the words of Moses (Deut. xxx. 12 -14.), not to prove any thing, nor as if he thought Moses spoke of the same subject; but merely as intimating that the strong and lively expressions, used by Moses concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in Rom. x. 18. he quotes Psal. xix. 4. though it is not unlikely that those expressions were used by the antient Jews in application to the Messiah, as the apostle applies them. 2. Sometimes the design of the quotation is only to show that the cases are parallel: or that what happened in his times corresponded with what happened in former days. See Rom. ii. 24. viii. 36. ix. 27 -29. xi. 2-5. 8-10. and xv. 21. 3. Sometimes the quotation is only intended to explain a doctrinal point. See Rom. i. 17. iv. 7, 8. 18-21. ix. 20, 21. x. 15. and xv. 3. 4. Sometimes the quotation is designed to prove a doctrinal point. See Rom. iii. 4. 10—18. iv. 3—17. v. 12—14. ix. 7. 9. 12, 13. 15. 17. x. 5. 11. 13. xii. 20. and xiv. 11. Lastly, when a passage of the Old Testament is quoted in the New, in order to prove a point of doctrine, the person or writer applies it, though not always in the precise words of the original, yet constantly according to its genuine sense as it stands there. Examples of such application will be found in Deut. viii. 3. compared with Matt. iv. 4. ; Deut. vi. 16. compared with Matt. iv. 7., Deut. xxxiii. 35. and Prov. XXV. 21, 22. compared with Rom. xii. 19, 20. The expression in Hos. vi. 6. mercy and not sacrifice is applied to different purposes in Matt. ix. 13., but to both properly. In applying the accommodated citations of the Old Testament, Turretin has suggested the three following rules, which claim the attention of the biblical student. 1. In applications of this kind, we must not neglect the literal sense, which is the first and only genuine sense of Scripture. 1 In his Paraphrase and Notes on Saint Paul's Epistle to the Romans, p. 339. 4th edit. 1769. 2. Such applications ought not to be forced, or far-fetched; for those which were made by the apostles, were simple, and easy to be apprehended. 3. Too much stress ought not to be laid on these applications; which, it should be considered, are merely illustrations adduced by the sacred writers further to explain the subjects under their discussion. 4. Such being the nature of these accommodations, it follows that no doctrines—at least such as are necessary to salvation—either can or ought to be deduced from them.1 IV. Of Quotations, and other Passages from the Old Testament, which are alluded to in the New. Besides the passages mentioned in the preceding class, as accommodated by the writers of the New Testament, there is a fourth class, nearly allied to them, and comprising a few quotations, together with a larger number of other passages not distinctly cited from the Old Testament; but which, on comparing them with the New Testament, appear most evidently to have been present to the minds of the sacred writers, who have alluded to them by way of il lustration or example. A careful inspection of such passages, with reference to their scope and context, together with an application of the rules above suggested by Turretin, will readily enable the student to judge of the allusions which he may meet with in the New Testament and in addition to those rules, Dr. Gerard has remarked, that when the inspired writers quote a passage from the Old Testament, merely in the way of allusion, it is enough that the words which they borrow emphatically express their own meaning. It is not necessary that they be precisely the same with those of the passage alluded to, nor that they be there used, either of the same subject or of a similar subject.2 Thus, Deut. xxx. 12—14. which was originally written concerning the law, is by Saint Paul accommodated to the Gospel (Rom. x. 6-8.), with proper variations and explanations. The following table presents a list of the principal passages thus alluded to in the New Testament. Gen. i. 6. 9. Gen. i. 27. Gen. ii. 2, 3. Gen. ii. 7. Gen. ii. 21, 22. Gen. ii. 24. Gen. iii. 6. Gen. iii. 4. 13. i. alluded to in 2 Pet. iii. 5. {Matt. xix. 4. Mark x. 6. 1 Cor. xi. 7. James iii. 9. Heb. iv. 4. 1 Cor. xv. 45. 1 Cor. xi. 8. 1 Tim. ii. 13. Matt. xix. 5. Mark x. 7. 1 Cor. vi. 16. 1 Tim. ii. 14. 2 Cor. xi. 3. 1 Turretin, De Sacr. Script. Interpretatione, pp. 118, 119. see also pp. 107-117. The subject of accommodated passages of Scripture is more fully discussed by Dr. Sharpe (Second Argument from Prophecy, pp. 347-365.); Dr. Hey (Norrisian Lectures, vol. i. pp. 260. 262.); Dr. Harwood (Introduction to the New Test. vol. pp. 279-290.); Rumpus (Comment. Crit. ad Libros Nov. Test. pp. 443. 449, 450.); Bishop Kidder (in his Demonstration of the Messias, chap. iii. Boyle's Lectures, vol. i. pp. 150-152.); Dr. Nicholls (Conference with a Theist, part vol. ii. pp. 10-13. ed. 1698); and especially by Dr. Sykes (On the Truth of the Christian Religion, chapters xiii. xiv. and xv. pp. 206-296. edit. 1725.) The reader will also find some excellent remarks on the different modes of quotation, in Dr. Cook's Inquiry into the Books of the New Testament, pp. 284-304. 2 Institutes of Biblical Criticism, p. 422. § 135. OF APOCRYPHAL PASSAGES, SUPPOSED TO BE QUOTED IN THE NEW IT TESTAMENT - QUOTATIONS FROM PROFANE AUTHORS. was a practice of the antient Hebrew divines to cite, not only the Scriptures, as we have seen in the preceding sections, but also to quote histories, facts, and apophthegms or sayings of their early sages, which they had received by oral tradition from the time of Moses in order to supply those passages which are wanting in the Pentateuch. Of this method of quotation we have three instances in the New Testament. The first is 2 Tim. iii. S. where we meet with the name of Jannes and Jambres as the two Egyptian magicians who opposed Moses. Schickard and some other learned men are of opinion that Saint Paul, being deeply conversant in Jewish literature, derived his knowledge of these names from the Targum or Chaldee Paraphrase of Jonathan Ben Uzziel, on Exod. vii. 11. But as there is reason to believe that this Targum is of too late a date to have been consulted by the apostle, it is most probable that he alluded to an antient and generally received tradition relative to those men. What corroborates the latter conjecture is, that their names are mentioned by some antient profane writers, as Numenius the Pythagorean, by Artapanus, and by Pliny.3 The Jews affirm that they were princes of Pharaoh's magicians, and that they greatly resisted Moses. Origen, who flourished in the second century, informs us, that there was extant, in his time, an apocryphal book concerning these magicians, inscribed Jannes et Mambres Liber The other two instances alluded to are the 9th verse of the Epistle of Jude, which cites the story of Michael the archangel, contending with Satan about the body of Moses, and the 14th verse of the same epistle, in which he quotes an apochryphal prophecy of Enoch. The first of these is borrowed from traditional accounts then received by the Jews, with whom the apostle argues from their own authors and concessions. The prophecy of Enoch is now known to have been cited from an apocryphal book, bearing that patriarch's name, which was extant at the time when Jude wrote, and of which we have already given a short notice.7 The following is the passage, as translated by archbishop Laurence from an Ethiopic version of this book. "Behold, he comes with ten thousand of his saints, to execute judgment upon them, and to reprove all the carnal for every thing which the sinful and ungodly have done and committed against him."8 Thus this much litigated point is now finally determined: but Jude's quotation of a single passage from the apocryphal book in 1 Apud Origen contra Celsum, pp. 198, 199. edit. Spencer. and in Eusebius de Præp. Evang. 1. 8. c. 8. 2 In Eusebius, 1. 9. c. 27. 4 Surenhusius, Bßhos Karalλayns, pp. 589, 590. 3 Pliny, Hist. Nat. 1. 30. c. 1. 5 Tract 35. in Matt. cited by Dr. Whitby on 2 Tim. iii. 8. 6 Surenhusius (pp. 699-702.) has given a long extract from the Jalkut Rubeni, fol. 76. col. 2. which details the history of Michael's conflict with the devil. The same author (pp. 709-712.) has also referred to many Rabbinical writers who take notice of Enoch's prophecy. 7 See Vol. I. Appendix, No. V. Section I. pp. 630, 631. The Apocryphal Book of Enoch the Prophet, (London, 1821, 8vo.) ch. ii. p. 2 On the subject of the apocryphal quotations by Jude, see further, Vol. IV. Part II. Chap. IV. Sect. VII. § II. |