Our object, in the present paper, is to give such a sample as our narrow limits may permit, of some remarkable changes which it has been proposed to make in the common text of the Greek Testament. For though God, in His providence, has not failed to watch over His word, yet was it entrusted to the responsibility of man, who has broken down here, as everywhere else. Man has not known how to keep the holy deposit as became him. There were accidental slips of the copyists, as even yet there are, spite of extreme care, not a few errors of the press. Words, clauses, sentences might be, and often were, omitted by oversight. Interchanges of words that bore some resemblance occurred now and then. Then, again, it was not uncommon for marginal notes, originally meant as explanations, &e., to creep into the text through the ignorance or negligence of some after scribe. Finally, it can hardly be doubted that there are traces of intentional tampering with the copies, occasionally in the way of wholly unfounded additions; more frequently attempts at correcting terms and expressions, grammatical or other supposed errors; and, last of all, assimilations of scripture statements, as, for instance, in the corresponding parts of the four gospels. To these and other kindred causes are due the various readings of the ancient MSS. Numerous as they are, they are not out of proportion to the vast body of the copies.
But the task of correcting the Greek vulgate (i.e., of settling, in each particular case, what were the precise words of the Spirit) is one of no ordinary delicacy. And to us the matter for marvel (we must add, for deep thankfulness) has been the comparative purity, and, indeed, the substantial excellence, of that very “Textus Rec.” which it has been of late so much the fashion to despise. It is fully allowed that there are faults in it which not only older and better MSS., but a more careful examination of the then extant documents, might have corrected. Nevertheless, we gravely question whether the critical results of Lachmann, and Tischendorf in his early editions, are preferable on the whole. Sure we are that, in very many instances of serious moment, their latest products are not so trustworthy as yet. For, while the editions of the sixteenth century were formed on insufficient data and were slovenly as to details, the meddling criticism of our own age has made frequent and fearful inroads on the true text. The carelessness of the one and the self-complacent confidence of the other injures to an amount which, if it be not equal in number and weight, is at least highly discreditable to our era with all its boasted appliances.
This is strong language, but it is hardly so stern a condemnation, we submit, as strict righteousness would demand. The reader must be content with a few sheaves out of an abundant harvest. Every Christian is familiar with the parable of the two sons in Matt. 21:28-31,28But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. 29He answered and said, I will not: but afterward he repented, and went. 30And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. 31Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. (Matthew 21:28‑31) and with the striking picture their respective conduct afforded—the one who promised ill but afterward repented, of the despised people who turned from their sins to John the Baptist; and the other of the fair-spoken religious leaders who were willing for a season to rejoice in his light, but soon rejected him and the truth to which he witnessed. Nothing can be clearer than the language of our Lord and its drift. The first son was openly evil and refused his father's will, but afterward he repents himself and goes as he was commanded. The other answers well and nothing more. Can there be a doubt which of the two did the will of his father? It was “the first;” and such is the testimony of eleven old uncial MSS., the mass of the cursives, and some of the best ancient versions, eastern and western; yet, sad to say, Lachmann and Tischendorf, followed, we believe, by their English imitators, Alford and Tregelles, have boldly made the people give the absurd answer, “The last"! Now this is against the very evidence which themselves adduce. For the Vatican MS. (B) is the sole Greek witness of importance (if not, in fact, the only witness) which gives ὁ ἔσχατος (4 exhibiting δεύτερος, and 13, 69, ὁ ἔσχατος, supported by some versions and fathers). But then it is most unfair to base the proposed change upon this authority; because in the Vatican MS. and its reflectors, the answers of the two sons stand in inverted order; so that in effect the sense is the same as that of the common text. The Cambridge Codex Bezse (D) has the unenviable distinction among the uncials of reading ὁ αισχατος (= ὁ ἔσχατος) while it retains the usual order. Manifestly, then, these critics have slipped into the false position of rejecting the overwhelming majority of the best authorities, and of furnishing, as the real text of the evangelist, that which is the reading of not one uncial MS. in existence, for it is neither the order of Β nor the text of D; and this in spite of strong and unambiguous internal reasons which fix the right word, and in opposition to their own professed and almost mechanical attachment to the ancient external evidence! It is but fair to observe that Dr. Tischendorf has long abandoned this with many burlesques (as we must call them) on scripture—the more wretched because accompanied by a vast deal of ill-founded pretension to accuracy. But the lesson of the Leipsic Professor seems to have been lost on Mr. Green, who weaves an elaborate cobweb (pp. 23-26) round this plain question. He appears to lean towards ἔσχατος, a term stronger than ὕστερος, and he explains it, after a mode unprecedentedly farfetched, as = πρῶτος! He takes the second son's answer as the language of a sincerity (!) inconsiderate and fruitless; and in that case, the first son was in the rear of the other, for he had not advanced as far as well-meant profession!! He might as well argue that white=black. Happily, however, such a vagary as this was destined to the ephemeral existence it deserved, if it could be said to deserve existence at all. In a revised or new version of Matthew, which Mr. G. has published since his “Developed Criticism,” he has wisely returned to the king's highroad from the bye-path of a crotchety reading and a still more crotchety explanation.
But such uncertainty of sound, painful as it is, is less painful than the dishonor done to the entire closing section of St. Mark. Lachmann, usually presumptuous, did not dare even to bracket a concluding scene worthy of and inseparable from the gospel to which it belongs. Alas! Mr. Green is not afraid to sum up his judgment in these words— “Thus does the hypothesis of very early interpolation satisfy the body of facts in evidence” (p. 63). Nor is Mr. G. alone, Not to speak of foreigners, Mr. Alford and Dr. Tregelles will have it that the veritable Mark ends with ἐφοβοῦντο γάρ, the rest being authentic, but not Mark's. Now we agree with Mr. G.'s admission, that “it cannot he imagined that the evangelist formally brought his narrative to a close at the end of the eighth verse,” save only remarking that this is just what Mr. A. and Dr. Tregelles seem to have “imagined.” But what does Mr. G. “imagine?” As bad, we fear. Does Mr. G. conceive that the inspired conclusion of Mark is lost? or that the surviving sections were inspired and so preserved, and the close of the same evangelist not inspired and so lost? Does Mr. G. fancy that Mark never finished his brief gospel, but left a most important part to be added by another and unknown hand? To what a land of shadows and morass these gentlemen invite us, with the vain inducement of new light! Their inconsistency, too, is as egregious as their doctrine is deplorable. Thus Mr. Alford admits that the authority of Mark 16:9-20,9Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. 10And she went and told them that had been with him, as they mourned and wept. 11And they, when they had heard that he was alive, and had been seen of her, believed not. 12After that he appeared in another form unto two of them, as they walked, and went into the country. 13And they went and told it unto the residue: neither believed they them. 14Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. 15And he said unto them, Go ye into all the world, and preach the gospel to every creature. 16He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 17And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; 18They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. 19So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. 20And they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. Amen. (Mark 16:9‑20) is hardly to be doubted, and withal maintains that it is irreconcilable with the other gospels, as well as disconnected with what goes before. Singular marks, they would seem to us, of authentic scripture! But they are no difficulty to the Dean of C., who holds that the occurrence of demonstrable mistakes in the gospels (as in the Acts of the Apostles) “does not in any way affect the inspiration or the veracity of the evangelists.” Assuredly, that cannot be inspired of God wherein Mr. A. can point out demonstrable error.
But we must have done with this shameless Anglo-Germanism, and have only to add that the external evidence is decidedly in favor of this disputed passage. Is the omission of Β and of some copies of the Armenian and Arabic versions with a single Latin MS.—is the silence of the Eusebian and Ammonian sections, with the marks in L, &c, to overthrow the vast mass of positive testimony"? It seems probable that much of this, if not all, may be accounted for by the difficulty found in harmonizing the passage with others; and so the knot was cut, instead of leaving it as it was for the Lord to untie by more patient hands. As to the alleged internal difficulties, we have examined them with care, and believe that the characteristics of the passage confirm and require its reception.
Another notable piece of recent editorship appears in Luke 14:55And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? (Luke 14:5). The common and true reading, ὄνος, (ass,) has good ancient support, but undoubtedly ὑιός has far more valuable extant MSS in its favor. It will hardly be credited by the uncritical reader that Scholz, Lachmann, Tischendorf, with an admiring herd, have renounced not only spirituality but even common sense, and have consecrated the obvious blunder of these early copies. They represent our Lord as saying, “Which of you shall have a son or an ox,” &c. But this, as Mr. G. remarks, quite destroys the reasoning a fortiori—nay, throws the stress on the wrong side of the argument. And why, then, does not Mr. G. deal summarily with such a monster of criticism?
As to the next passages which we refer to, Luke 22:43, 44,43And there appeared an angel unto him from heaven, strengthening him. 44And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. (Luke 22:43‑44) and 23:34, Mr. Green, we regret to say, seems to be more skeptical than Tischendorf, who prints them without hesitation. The Christian has only to refer to his Bible in order to feel what is endangered.
It will suffice to give two specimens from the fourth. gospel John 5:3, 4,3In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. 4For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. (John 5:3‑4) is the first considerable passage which has been improperly disturbed; and here, as in Mark 16, it is remarkable that the incredulous Lachmann rises up to condemn Tischendorf and Mr. Green. These last omit from ἐκδεχομένων to νοσήματι, because of its absence, wholly or in part, in three or four first rate MSS. (pr.m.) some other authorities and suspicious circumstances confirming this. Now, to a simple mind, we think that the words of the impotent man, verse 7, decide the question in favor of the corrected A, C, and of D, E, F, G, H, K, (L in part) M, S, U, Δ, &c. They are grounded on the obnoxious statement relative to the troubling of the water, and are hardly intelligible without it. But when men get habituated to the textual manipulation of Germany, the most palpable gaps are turned into an evidence of genuineness, and the omitted words are viewed with the suspicion of being marginal glosses.
Still more blamable appears to us Mr. Green's dealing with John 8, following Lachmann, Tischendorf, Alford, and Tregelles. We frankly admit that the passage is wanting in a good many of the best MSS. It is contained, with some variations, in many uncials, and the mass of cursives; it has respectable testimony from versions of nearly every quarter, and from fathers. But it does seem extraordinary that Mr. G. should omit to give the weighty words of Augustine (De conj. Adult. ii.), not so much because they positively attest the presence of this portion in the copies of his time, but more because he gives the clear, simple, and satisfactory key to the shiftings of place, the fluctuations of shape, the stigma of distrust, and the non-recognition in Origen, Chrysostom, Tertullian, and many more, where a notice might have been looked for. Enmity to the true faith, according to Augustine, was the cause of its retrenchment. Some unwilling to go so far, would insert it with marks of doubt; others might hide it elsewhere, or more boldly leave a blank; which of itself intimates that its existence was known, but that for some reason it was omitted by those who little appreciated the glory of Christ, or the perfectness and the authority of His word. To say that “the genuineness of the passage cannot be maintained” is the conclusion of Mark G.! Some of these editors allow it to be true and inspired, but not John's: evidently a mere halfway towards discarding it altogether. It could be easily shown, were this the place, that the narrative bears the indelible marks of that disciple's style, and of the design which the Holy Ghost has imprinted on his gospel and on no other book.
With these unfavorable instances of Mr. G. we must close. They will serve to show, in some measure, why we think his “Developed Criticism” superficial and unworthy of unreserved confidence. Other opportunities may offer of referring to many places in the common text where he has succeeded. They are chiefly verbal corrections, and are nowhere perhaps, so numerous and happy as in the Acts of the Apostles (e. g. chap. 1:25; 3:20; 4:27; 6:8; 8:10, 27; 9:5, 6; 10:6; 11:20; 13:18; 15:17, 18, 33; 16:7; 18:5; 23:9; and 24:18, if not 6, 7, 8). In the Epistles, we think he is often rash and mistaken. Only four passages in the Apocalypse are discussed briefly but with judgment.