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, pronounced the two chapters inauthentic, and in this he is followed by able critics.(6) Under all these circumstances it is obvious

{336}

that we need not occupy ourselves much with the passage 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 pass 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 passage 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,

{337}

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 God. 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 God. 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 passage which demands special attention, and whatever general significance it

{338}

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

the first passage 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 passage 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 passage, 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 passage by the Bishop of Gloucester:

{339}

"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 passage.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 passages 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 passage 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)

{340}

[------]. 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 assumed that Paul, claiming to have performed

{341}

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 passive 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 illustration 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 multitudes 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 God, sent unto them Peter and John; who

{342}

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 assurance that the interpretation here given of this passage 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 constitute 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

{343}

bearing his charges. What could be more distinct than the Apostle's opening address in the first Epistle: "I thank my God always, on your behalf, for the grace of God 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 God and the wisdom of God." 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 God" (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

{344}

[------] of my Apostleship are ye in the Lord_."(1) It cannot, we think, be doubted, when the passage 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 passages 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 assigned 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 God 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 [------]

{345}

[------]; 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 illustrating this by showing the mutual dependence of the different members and senses of the body, the Apostle proceeds: v. 28. "And God set some in the Church, first apostles, secondly prophets, thirdly teachers, after that powers [------], after that gifts of healings [------], helpings [------], governings [------], kinds of tongues [------]. 29. Are all apostles? are all prophets? are all teachers? are all powers [------]? 30. have all gifts of healings [------]? do all speak with tongues [------]? do all interpret [------]?"

Before we commence an examination of this interesting and important passage, it is essential that we should endeavour to disabuse our minds of preconceived ideas. Commentators are too prone to apply to the Apostle's remarks a system of interpretation based upon statements made by later and less informed writers, and warped by belief in the reality of a miraculous element pervading all apostolic times, which have been derived mainly from post-apostolic narratives. What do we really know of the phenomena supposed to have characterized the Apostolic age, and which were later, and are now, described as miraculous? With the exception of what we glean from the writings of Paul, we know absolutely nothing from any contemporary writer and eye-witness. In the Gospels and in the Acts of the Apostles, we have detailed accounts of many miracles said

{346}

to have been performed by the Apostles and others; but these narratives were all written at a much later period, and by persons who are unknown, and most of whom are not even affirmed to have been eye-witnesses.(1) In the Acts of the Apostles, we have an account of some of the very Charismata referred to by Paul in the passage above quoted, and we shall thus have the advantage of presently comparing the two accounts. We must, however, altogether resist any attempt to insert between the lines of the apostle's writing ideas and explanations derived from the Author of the Acts and from patristic literature, and endeavour to understand what it is he himself says and intends to say. It must not be supposed that we in the slightest degree question the fact that the Apostle Paul believed in the reality of supernatural intervention in mundane affairs, or that he asserted the actual occurrence of certain miracles. Our desire is as far as possible to ascertain what Paul himself has to say upon specific phenomena, now generally explained as miraculous, and thus, descending from vague generalities to more distinct statements, to ascertain the value of his opinion regarding the character of such phenomena. It cannot fail to be instructive to determine something of the nature of Charismata from an eye-witness who believed them to have been supernatural. His account, as we have seen, is the most precious evidence of the Church to the reality of the miraculous.

The first point which must be observed in connection with the Charismata referred to by Paul in the passage before us is that, whilst there are diversities amongst them, all the phenomena described are ascribed to

1 It is suggestive that the curious passage Mk. xvi. 17--18 is not even by the author of the second Gospel, but a later addition.

{347}

"one and the same Spirit dividing to each severally as he wills;" and, consequently, that, although there may be differences in their form and value, a supernatural origin is equally assigned to all the "gifts" enumerated. What then are these Charismata? "A word of wisdom," "a word of knowledge," and "faith" are the first three mentioned. What the precise difference was, in Paul's meaning, between the utterance of wisdom [------] and of knowledge [------] it is impossible now with certainty to say, nor is it very essential for us to inquire. The two words are combined in Rom. xi. 33: "O the depths of the riches and wisdom [------] and knowledge [------] of God!" and in this very epistle some varying use is made of both words. Paul tells the Corinthians (1, i. 17) that Christ did not send him "in wisdom of word "[------] or utterance: and (ii. 1) "not with excellency of word or wisdom" [------], cf. ii. 4); and further on he says (i. 30) that Christ Jesus "was made unto us wisdom [------] from God." The most suggestive expressions,(1) however, are the following, we think: 1 Cor. ii. 6. "But we speak wisdom [------] among the perfect, yet not the wisdom [------] of this age, nor of the rulers of this age, that come to nought, 7. but we speak God's wisdom [------] in mystery, the hidden wisdom, which God ordained before the ages unto our glory, 8. which none of the rulers of this age has known, for had they known it, they would not have crucified the Lord of Glory. 9. But as it is written, 'What eye saw not/ &c. &c. 10. But unto us God revealed them through the Spirit....... 11....

{348}

even so also the things of God knoweth no one but the Spirit of God. 12. But we received, not the spirit of the world, but the Spirit which is from God, that we might know the things that are freely given us by God; 13. which things also we speak, not in words taught by human wisdom, but in words taught by the Spirit, interpreting spiritual things to the spiritual"(1) [------]. It is quite clear from all the antecedent context that Paul's preaching was specially the Messiah crucified, "Christ the power of God and the wisdom [------] of God," and we may conclude reasonably that the [------] of our passage was simply the eloquent utterance of this doctrine. In like manner, we may get some insight into the meaning which Paul attached to the word "knowledge" [------]. It will be remembered that at the very opening of the first Epistle to the Corinthians Paul expresses his thankfulness that in everything they were enriched in Christ Jesus: i. 5. "in all utterance [------] and in all knowledge [------], 6. even as the testimony of the Christ was confirmed in you;" that is to say, according to commentators, by these very Charismata. Later, speaking of "tongues," he says (1 Cor. xiv. 6): "... What shall I profit you, except I shall speak to you either in revelation or in knowledge [------], or in prophecy, or in teaching?" We obtain a clearer insight into his meaning in the second Epistle, in the passage 2 Cor. ii. 14-16, and still more in iv. 3-6 and