ON THE PHRASEOLOGY OF THE CHRISTIAN SCRIPTURES. 99

CHAPTER V.

ON THE PHRASEOLOGY OF THE CHRISTIAN

SCRIPTURES.

In examining the Christian writings, I am struck with the original and peculiar phrases by which the teachers of the Gospel recommended it to the notice of their countrymen. We have seen that they were innovators in doctrine. They were innovators in language too. Their writings abound with terms which can only be understood by reference to these doctrines, which were novel when they were first used; and, although they have now obtained such universal currency as to sound familiar to our ears, derive their meaning entirely from the religion which they were employed to communicate and explain.

1. "Behold, I bring you GOOD TIDINGS of great joy, which shall be to all people." It is remarkable, that these words assume the truth of all which the religion purposes to declare. These good tidings were, that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto

1 Luke ii. 10.

them." But why should this be proclaimed as good tidings to those who were feeling no distress, who had no anxiety under the apprehension that God was at enmity with them?

Again, the proper term by which the religion was distinguished, was not the law of Christ, or the doctrine of Jesus, as might be expected; but the good tidings; the message of joy. Jesus, we are told, went about "preaching the Gospel," i.e. the glad tidings "of the kingdom of God." His com

mand was, "Go ye into all the world, and preach the glad tidings to every creature." Paul declares, that his object was to "testify the glad tidings of the grace of God." He says that Christ commissioned him to preach the joyful message: i.e. the Gospel.1

Now, though it was very soon after the promulgation of the religion, that the word signifying good tidings, which we translate Gospel, became comprehensively used for the religion itself; yet there must have been a time when it bore no such meaning; but simply expressed to those who heard it the idea of favourable news. When it expressed this

1 Mark i. 15; xvi. 15. Acts xx. 24. 1 Cor. i. 17.

2 Mark viii. 35. Rom. i. 1. 1 Thes. i. 5. 1 Tim. i. 11.

3 "The Greek verb evayyeλɩov, when first used by the Evangelists; or the Hebrew bashar, when used by the prophets; or the Syriac sabar, as most probably used by our Lord and his Apostles, conveyed to their countrymen only one and the same idea, which is precisely what the phrase, to bring good tidings, conveys to us."-Campbell, Prel. Disc. i. 149.

Evayyeλiov, translated Gospel, bears the sense of good news five

idea, and this idea alone, the authors of Christianity seized upon it to communicate the import of the religion which they intended to teach. And yet to understand that import, requires a previous knowledge of what the religion declares. To believe that it brings good tidings, is to admit its truth. If, indeed, the new religion had consisted merely in a promise of eternal happiness to all who embraced it, we could more easily account for the term by which it was introduced. But the answer to the question which must have been often put, What good tidings do you acquaint us with? would be to this effect: God has so loved the world as to send his only Son to make atonement for sin, "that all that believe in him may not perish, may be saved from everlasting condemnation, and enjoy everlasting life." The angels, who made known to the shepherds the birth of Jesus, are represented as giving this very explanation. I bring you good tidings, "for unto you is born this day, in the city of David, a Saviour." Those who have been brought to acknowledge the promises on which the Gospel rests, will understand that these are glad tidings. But surely it is not language which any set of men, undertaking the scheme ascribed to the Apostles, would stumble upon by accident, or select from deliberation. It would not naturally occur: and it

times in the Septuagint: once, the reward of good news. The word Gospel, in its Saxon etymology, is an exact counterpart of the Greek εὐαγγελιον.-Ibid.

would involve them in unnecessary difficulties. They would surely have chosen some term more simple and less embarrassing.

2. Another term which is frequently used to express the new religion, conducts us to the same conclusion. Our translators render it GRACE. The original word simply bears the meaning of favour, kindness, or mercy; and, of course, when put for the religion itself, must imply that this was viewed in the light of mercy or favour. Thus it was contrasted with the Jewish dispensation. "We are not under the law, but under grace, i.e. mercy."—" The law was given by Moses, but grace (favour, mercy) came by Jesus Christ." So when the disciples are exhorted to constancy in their profession, this is expressed by their continuing "in the grace of God:" implying that this religion had restored them to his favour. By unworthy conduct, on the other hand, some are said to have "fallen from his grace," or mercy; and others are warned against similar transgression, lest they should "receive the grace" or favour" of God in vain." This again displays, in a strong light, the view which its teachers entertained of the nature of the religion, and the way in which they had accustomed their converts to regard it, as a merciful interposition on the part of God; and increases the difficulty of supposing that they spoke the language of imposture, and not of conviction.

1 Rom. vi. 14.; John i. 17. 2 Gal. v. 4. 2 Cor. vi. 1. 3 Acts xiii. 43.

3. There is less to surprise us in the title ascribed by the Apostles to Jesus, as the Saviour, because the Jews were expecting a Deliverer, and that expectation has been supposed to have assisted the progress of the new religion. But the usage of the word SAVED throughout the Christian Scriptures is very peculiar.1 It is used to signify escape from the divine wrath, in a positive and naked manner, which is different from anything occurring elsewhere, even in the Jewish writings. "Jesus Christ came into the world to save sinners."—"It pleased God to save them that believed."—"I became all things to all men, that I might save some.". "Who then shall be saved?"-"Are there few that shall be saved?" -"The Lord added to the Church daily such as should be saved."

This expression is not derived from any ideas previously existing. It originates altogether in the purpose borne on the face of the religion which its authors were employed to introduce. It proves how

1 Schleusner's interpretation sufficiently shows this :-σweσbai, felicem esse, vel fieri; æternam felicitatem consequi; amplecti religionem Christianam, et per eam emendari ac remissionem peccatorum et felicitatem perennem obtinere. So that the word σweσeaι cannot be adequately rendered, except by a periphrasis to this effect: "To embrace the Christian faith, and through that to obtain pardon of sin, and eternal happiness."

reference to temporal Ιασαι με, κύριε, και

2 The passage most similar and with least deliverance, is found in Jeremiah, xvii. 14. ιἀθησομαι· σωσον με, και σωθήσομαι, ότι καυχημα μου συ εἰ. 3 Tous owCoμevovs those (that were) saved. Acts ii. 47.