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been palai, a long time dead."-, point of view, and short in another, The first meaning of palai is olim, A minute is a long time compared formerly, or before this. It will with a second; and a short time bear such a rendering, in each of compared with an hour. A perthose passages which Mikros has son drowning generally rises in cited to prove, that it means a long two or three seconds after he first while. It was three o'clock, P. sinks. Hence if he be under waM. when Jesus cried the first time. ter two or three minutes before he Mikros allows, that he probably rises the first time, one would say, died not long after. After his he is under water a long time. death, perhaps half an hour, or an By the phrase a long time, is hour after it, came Joseph of Ari. sometimes to be anderstood severmatbea, and begged the body of al minules, sometimes, several Jesus." And Pilate marvelled if hours, sometimes, several days, he were already dead. And call. weeks, months, years or centuing unto him the Centurion, he ries: according to the space of asked him whether he had been pa- time, with which the time desiglai, any while dead” The word nated is implicitly compared. It palai does not necessarily mean a is vain for Mikros, therefore, to long time. The meaning seerns to attempt to determine the length of be fully conveyed in our English time denoted by the phrase alludversion. Pilate asked, “whether ed to, by referring to other pasbe had been any while dead:” sages, where the same phrase is whether he had been previously used. It appears from John, that dead, or dead before this." And Jesus died before the malefactors when he knew it of the Centu- who were crucified with him. If rion, he gave the body to Joseph.” he died only half an hour before, The word it, in this last phrase, is he might be said, with respect to supplied by the translators. So them, to have been dead a long that if palai does mean here a long time. We have no good reason to time, still it does not follow, that suppose it was past four o'clock, Jesus had been dead a long time. P. M. when the body of Jesus “ And calling unto him the Cen- was put into the sepulchre. The turion, he asked him, whether he body might have been, and it probhad been,” as Mikros would ren- ably was in the sepulchre, about der it, a long time dead.' " And two hours before sun-set. when he knew of the Centurion, indeed, when the even was come; he gave the body to Joseph."- or as it might be rendered, when a That is, when he knew, of the late hour of the day was come, Centurion, whether he had been that Joseph came to Pilate and dead a long time or not; when he begged the body of Jesus. But had received answer to his ques- this would have been true, had Jo. tion, he gave the body to Joseph. 1 seph come at four o'clock, in the But even if the passage did assert, afternoon. "And the Sabbath drew that Jesus had been dead a long on;" or had almost arrived. If nime,, it would not follow, that he the Sabbath commenced at sun-set; had been dead more than half an and if Christ was buried half an hour. The signification of the hour, an hour, or two hours before phrase a long time, varies accord-sun-set, it would certainly be more ing to the nature of the subject of proper to say, with respect to the which we are speaking. The word time when he was buried, "the long is a comparative term. A Sabbath drew on,” than it would space of time may be long in one be proper to say it, if he was

It was,

buried after sun-set, and if week, and not the evening precedthe Sabbath commenced at mid- ing; still it would not follow, that night. Now if the body was they kept that evening as holy put into the sepulchre, only time. Christians, who keep Saihalf an hour before sun-set, the wo- urday evening, as holy time, very men would have had time, one seldom meet that evening for rewould naturally think, just to step ligious worship; though many of into the city, and buy their spices, this class meet every Sabbath 'before sun-set. Joseph and Nich- evening for religious purposes.odemus did not stay, as Mikros Mikros says, that Christ appear tells us they did, lo embalm the ed to the apostles when assembled body. This the women made pre- the evening succeeding the first paration to do, as soon as they day of the week. But there is had seen where the body was laid. reason to believe, that those who Nichodemus brought a mixture of assemble in Christ's name, almyrrh and aloes, about a hundred ways enjoy his presence, whether pounds weight, and Joseph wound assembled during holy time, or the body in clean linen, as the not. There is reason to beliere, manner of the Jews was to bu- that Christians, while assembled ry. When he bad laid the body for religious worship, on Sabbathin the sepulchre, he rolled a evening, have often enjoyed the great stone to the door.-- gracious presence of Christ, even How does Mikros know that all though they did not observe that this could not have been done in evening as holy time. If Christ's ten minutes ? The sepulchre was granting his gracious presence to very near the place of crucifixion; | Christians, Sabbath evening, does and we have reason to believe, not prove, that they observe that that before Joseph asked the body evening as holy time; then his of Pilate, he had made every nec- granting his visible presence to essary preparation for burying the the apostles, that evening, does body immediately. On the suppo- not prove, that they observed that sition, therefore, that the Sabbath evening as holy time. commenced at sun-set, Mikros has To prove that the apostles met not proved, as he thinks he bas, Sabbath evening for religious woreither that the women did not rest ship, Mikros quotes Joho xs. 19, on the Sabbath, according to the " Then the same day at even, becommandment: or that Jesus was ing the first day of the week, when not in the sepulchre a part of the doors were shut, where the three days, and a part of three disciples were gathered together, nights."

for fear of the Jews, came Jesus Mikros

says, The apostles and and stood in the midst of them.” primitive Christians met for re-, Were the disciples gathered toligious worship on the evening gether, for religious worship, or succeeding and not preceding the for fear of the Jews? Mikros teils day which was called the first day us, that “this was the evening of the week.” Mikros has adduc succeeding the first day of the ed no evidence to show, that they week.” Yet he says, "it belonged did not meet for religious worship to the first day of the week."the evening preceding that day, as From the passage cited, it appears: well as the evening succeeding. -- that the disciples were assembled But admitting that they did meet the first day of the week at even, for religious worship the evening when Jesus appeared to them.succeeding the first day of the 1 If this was at even, it was undoubtedly when the evening con related those particulars, in a very menced; at the going down of few minutes. Besides, it was not, the sun; at the close of the first as Mikros says it was, after they day of the week. If he appeared had related all those particulars, to them at the close of the day; but while they thus spake, that Jestill he might be said to appear sus stood in the midst of them. to them the first day of the week; How does Mikros know, that Jesus though that day ended at sun- did not appear to his disciples alset. Bat Mikros says, “it was most as soon as those brethren had really in the evening when Jesus arrived? How does he know that appeared to them.' When the Jesus did not appear to them - at two brethren arrived at Ernmaus, even?" as the evening commentit was indeed towards evening, ed at the going down of the sun? and the day was far spent. They as the first day of the week was took supper there, and then went closing? back seven triles to Jerusalem. Mikros quotes Acts . 7. Mikros thinks that this must have "And upon the first day of the taken at least two hours. He says, week, when the disciples came toChrist did not appear to the dis- gether to break bread, Paul preachciples, till after these two breth-ed to them, ready to depart on the ren had returned, and “told what morrow; and continued his speech things were done in the way, and until midnight.” Mikros says how that he was known to them we have no account, that the disin the breaking of bread.” Mikros ciples met to celebrate the Lord's thinks, that by this time, the even- supper before evening;” and Scott ing must have been considerably thinks they did not. I answer, we advanced. But how does he know, have no account, and no evidence, that it was not two hours before that the disciples did not meet to sua-set, when those two brethren celebrate the Lord's supper, an took supper at Emmaus? Pehaps hour, or two hours before sun-set. he would say, that they would Neither Mikros, nor Dr. Scott, not be likely to take lodging and has any right to take it for grantsupper so early. But how does ed, that they did not meet for this he know, that they had any far- purpose till after sun-sét; and ther to go? How does he know, then infer that they kept Sabbath that they did not take refreshi- evening as holy time. For ought ment at this early hour, because Mikros, or Dr. Scott, or any oththey had not dined that day? er person can prove to the contraMight it not be said two hours be- ry, they met to break bread before fore sun-set, that it drew towards sun-set; and Paul immediately evening; and that the day was far commenced preaching to them. spent? How does Mikros: know, Should it be asked, why the aposthat it took them two hours to go tle did not administer the Lord's seven miles, while so much ani- supper before sun-set, if the Sabmated, as they must have been, bath ended at that hour? I ask, with what they were going to re. why did he not do it before midlate? Mikros speaks, as though it night, if the Sabbath ended at must have taken the two brethren that hour: He continued his a great while to tell,“ how Jesus speech until midnight ; then had appeared to them in the way; restored Eutichus to life; and and how he was known' unto them afterwards administered this boly in the breaking of bread.” One ordinance. Should it be said, would think, that they might have that Paul was so much engaged in

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preaching, that he was not aware, amusement. But will not they, how long he continued his speech; who call the holy of the Lord, honI would reply, that for ought that ourable, find this evening a very can be shown to the contrary, he convenient season for serious rewas so much engaged in preaching, flection ; for reading religious that he was not aware when the books; for religious conversation; sun set. After he knew, that the or for religious worship? whether Sabbath had ended, he would be they keep that evening as belong. likely to finish his discourse. It ing to the Sabbath or not? As it was not strange that he continued respects those, who walk in the his speech until midnight. His way of their own heart, and in the heart: was filled with love and sight of their own eyes, it is to be zeal : and if the Sabbath were re- expected that they will find it conally passed, after the sun had set, venient to work Saturday evening, he must then have known, that he till nine or ten o'clock; whether might administer the sacrament, they consider that evening as beas well at one hour, as at another. longing to the Sabbath, or not. It

Mikros tells us, that all who is to be expected, that they will consider the evening succeeding “ find their own pleasure upon the Sabbath, as belonging to Mon-God's holy day.” It is to be exday, do nevertheless, call it Sab- pected, that they will find their bath evening. But what does this own pleasure the evening followprove? It proves, only, that they, ing; whether they consider that who keep the evening preceding evening as holy time or not. the Sabbath as holy time, are nev

Mikros

says,

66 the Sabbath was ertheless, disposed to use such made for man; for his benefit.” language as will be understood, But the Sabbath, certainly, was among people whose civil day does not designed to benefit those, who not commence at sun-set, but at will not be benefitted by it. Men midnight.

have no right to expect to derive Mikros says, “it is more con- any benefit from the Sabbath, or venient, and better calculated to froin any other Divine institution, promote the spiritual good of men, while they are lovers of their own to observe the evening succeeding convenience and pleasure, rather the day.” It is probable, that than lovers of God. If in appointthis argument will have more in-Jing the Sabbath, God had in view fluence than any other can have, the "spiritual good” of his chilon those persons, who are disposed dren, it is reasonable to think, that to find their own pleasure and He would sanctify the evening

convenience upon God's holy day. preceding the day; that they might But they, who call the Sabbath a cease from labour at an early hour; delight, will not be so immersed and might have time to prepare in the concerns of the world, as to themselves. by meditation, and find it at all difficult, and incon- prayer, for the private, social and venient to prepare for the Sabbath; public solemnities of the coming though they believe it commences day. Then they would not be at sup-set. Mikros seems to likely to labour till a late hour in think, that where the evening suc- the evening ; and thus prepare ceeding the Sabbath is not observ- themselvss to waste the next day cd as holy time, young people and in sleep, and sloth, and apathy, others will find ihat, a very con- either at home, or in the house of venient season for visiting and ! God. If they spent the Sabbath

in a proper manner, they would evening in a way calculated, not be likely to spend the evening to promote their spiritual good, following in a proper way. But | but'to unfit them for the duties of they who do not keep Saturday | both the coming day, and the evenevening as holy time, are under a ing following. ISHMAEL. strong temptation to spend that

EXPOSITION.

FOR T&B HOPKINSTAK MAGAZINE,

In reply to this question, it may

be observed, I. Peter. n. 7. Giving honour unto the wife, as unto the weaker is not to be understood precisely

1. That the term honour, here, vessel.—(In answer to Maritus, in its ordinary acceptation, as page 238.)

meaning respect, or reverence. It That the “relation of husband is not to be supposed, that the and wife,” as Maritus observes, apostle meant to direct husbands is “near and important." few will

to place their wives on the right deny. It was considered, by the hand, give them the highest seat, apostles, so important, as to re

and treat them as their superiors quire a number of precepts re

in rank and dignity. This would specting the reciprocal duties of render his precept to husbands, husbands and wives. Among these inconsistent with that, which be precepts, that of Perer, in the had just given to wives, to obey, above passage, is worthy of partic- and be in subjection. ular notice. After exhortiny wives 2. The terın honour is used in to adorn themselves with a meek the New Testament, with some

and quiet spirit, and to be in sub- latitude. Though it commonly jection to their husbands, as Sarah means respect or reverence; yet, obeyed Abraham, calling him lord, in some instances, it has a differthe apostle proceeds to direct ent meaning. In 1. Tim. v. 17, husbands how to treat their wives: it appears to signify pecuniary reLikewise, husbands, dwell with ward: “ Let the Elders, that rule them according to knowledge, giv well, be accounted worthy of ing honour unto the wife, as unto double honour, especially they that the weaker vessel, and as being labour in the word and doctrine;": heirs together of the grace of life; i. e. let them be considered as that your prayers be not hinder: deserving of a larger recompense, ed.”

a more ample support, than other The only difficulty in under labourers. This is the opinion of standing the passage, is comprised the ablest expositors, and is agreein the questions suggested by Ma- able to the sense of the original ritus:

word, which means pretium, price, I. What is it to give honour as well as honor, honour. This unto the wife?

may be, in part, the meaning of II, How does the weakness of the term, in the passage under the wife, impose an obligation upon consideration.

consideration. It is thought, ale the husband, to give her honour? so, to comprise another shade of

To these questions, I shall nuw meaning, derived from the verb, attempt an answer. And,

which is the theme of the word in 1. What is it to give honour un- the original. The verb tio, signito the wife?

fies to esteem, value, set a price

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