§ 3.
All are familiar with the received text of 1 Cor. xv. 47:—'ο πρωτος ανθρωπος εκ γης χοικος; 'ο δευτερος ανθρωπος 'ο Κυριος εξ ουρανου. That this place was so read in the first age is certain: for so it stands in the Syriac. These early heretics however of whom St. John speaks, who denied that 'Jesus Christ had come in the flesh[532]' and who are known to have freely 'taken away from the words' of Scripture[533], are found to have made themselves busy here. If (they argued) 'the second man' was indeed 'the Lord-from-Heaven,' how can it be pretended that Christ took upon Himself human flesh[534]? And to bring out this contention of theirs more plainly, they did not hesitate to remove as superfluous the word 'man' in the second clause of the sentence. There resulted,—'The first man [was] of the earth, earthy: 'ο δευτερος Κυριος εξ ουρανου[535].' It is thus that Marcion[536] (A.D. 130) and his followers[537] read the place. But in this subject-matter extravagance in one direction is ever observed to beget extravagance in another. I suspect that it was in order to counteract the ejection by the heretics of ανθρωπος in ver. 47, that, early in the second century, the orthodox retaining ανθρωπος, judged it expedient to leave out the expression 'ο Κυριος, which had been so unfairly pressed against them; and were contented to read,—'the second man [was] from heaven.' A calamitous exchange, truly. For first, (I), The text thus maimed afforded countenance to another form of misbelief. And next, (II), It necessitated a further change in 1 Cor. xv. 47.
(I) It furnished a pretext to those heretics who maintained that Christ was 'Man' before He came into the World. This heresy came to a head in the persons of Apolinarius[538] and Photinus; in contending with whom, Greg. Naz.[539] and Epiphanius[540] are observed to argue with disadvantage from the mutilated text. Tertullian[541], and Cyprian[542] after him, knew no other reading but 'secundus homo de Caelo,'—which is in fact the way this place stands in the Old Latin. And thus, from the second century downwards, two readings (for the Marcionite text was speedily forgotten) became current in the Church:—(1) The inspired language of the Apostle, cited at the outset,—which is retained by all the known copies, except nine; and is vouched for by Basil[543], Chrysostom[544], Theodotus[545], Eutherius[546], Theodorus Mops.[547], Damascene[548], Petrus Siculus[549], and Theophylact[550]: and (2) The corrected (i.e. the maimed) text of the orthodox;—'ο δευτερος; ανθρωπος εξ ουρανου: with which, besides the two Gregories[551], Photinus[552] and Apolinarius the heretics were acquainted; but which at this day is only known to survive in [Symbol: Aleph]*BCD*EFG and two cursive copies. Origen[553], and (long after him) Cyril, employed both readings[554].
(II) But then, (as all must see) such a maimed exhibition of the text was intolerable. The balance of the sentence had been destroyed. Against 'ο πρωτος ανθρωπος, St. Paul had set 'ο δευτερος ανθρωπος: against εκ γης—εξ ουρανου: against χοικος—'ο Κυριος. Remove 'ο Κυριος, and some substitute for it must be invented as a counterpoise to χοικος. Taking a hint from what is found in ver. 48, some one (plausibly enough,) suggested επουρανιος: and this gloss so effectually recommended itself to Western Christendom, that having been adopted by Ambrose[555], by Jerome[556] (and later by Augustine[557],) it established itself in the Vulgate[558], and is found in all the later Latin writers[559]. Thus then, a third rival reading enters the field,—which because it has well-nigh disappeared from Greek MSS., no longer finds an advocate. Our choice lies therefore between the two former:—viz. (a) the received, which is the only well-attested reading of the place: and (b) the maimed text of the Old Latin, which Jerome deliberately rejected (A.D. 380), and for which he substituted another even worse attested reading. (Note, that these two Western fabrications effectually dispose of one another.) It should be added that Athanasius[560] lends his countenance to all the three readings.
But now, let me ask,—Will any one be disposed, after a careful survey of the premisses, to accept the verdict of Tischendorf, Tregelles and the rest, who are for bringing the Church back to the maimed text of which I began by giving the history and explaining the origin? Let it be noted that the one question is,—shall 'ο Κυριος be retained in the second clause, or not? But there it stood within thirty years of the death of St. John: and there it stands, at the end of eighteen centuries in every extant copy (including AKLP) except nine. It has been excellently witnessed to all down the ages,—viz. By Origen, Hippolytus, Athanasius, Basil, Chrysostom, Cyril, Theodotus, Eutherius, Theodore Mops., Damascene and others. On what principle would you now reject it?... With critics who assume that a reading found in [Symbol: Aleph]BCDEFG must needs be genuine,—it is vain to argue. And yet the most robust faith ought to be effectually shaken by the discovery that four, if not five ([Symbol: Aleph]ACFG) of these same MSS., by reading 'we shall all sleep; but we shall not all be changed,' contradict St. Paul's solemn announcement in ver. 51: while a sixth (D) stands alone in substituting 'we shall all rise; but we shall not all be changed.'—In this very verse, C is for introducing Αδαμ into the first clause of the sentence: FG, for subjoining 'ο ουρανιος. When will men believe that guides like these are to be entertained with habitual distrust? to be listened to with the greatest caution? to be followed, for their own sakes,—never?
I have been the fuller on this place, because it affords an instructive example of what has occasionally befallen the words of Scripture. Very seldom indeed are we able to handle a text in this way. Only when the heretics assailed, did the orthodox defend: whereby it came to pass that a record was preserved of how the text was read by the ancient Father. The attentive reader will note (a) That all the changes which we have been considering belong to the earliest age of all:—(b) That the corrupt reading is retained by [Symbol: Aleph]BC and their following: the genuine text, in the great bulk of the copies:—(c) That the first mention of the text is found in the writings of an early heretic:—(d) That [the orthodox introduced a change in the interests, as they fancied, of truth, but from utter misapprehension of the nature and authority of the Word of God:—and (e) that under the Divine Providence that change was so effectually thrown out, that decisive witness is found on the other side].
§ 4.
Closely allied to the foregoing, and constantly referred to in connexion with it by those Fathers who undertook to refute the heresy of Apolinarius, is our Lord's declaration to Nicodemus,—'No man hath ascended up to heaven, but He that came down from heaven, even the Son of Man which is in heaven' (St. John iii. 13). Christ 'came down from heaven' when He became incarnate: and having become incarnate, is said to have 'ascended up to Heaven,' and 'to be in Heaven,' because 'the Son of Man,' who was not in heaven before, by virtue of the hypostatical union was thenceforward evermore 'in heaven.' But the Evangelist's language was very differently taken by those heretics who systematically 'maimed and misinterpreted that which belongeth to the human nature of Christ.' Apolinarius, who relied on the present place, is found to have read it without the final clause ('ο ων εν τω ουρανω); and certain of the orthodox (as Greg. Naz., Greg. Nyssa, Epiphanius, while contending with him,) shew themselves not unwilling to argue from the text so mutilated. Origen and the author of the Dialogus once, Eusebius twice, Cyril not fewer than nineteen times, also leave off at the words 'even the Son of Man': from which it is insecurely gathered that those Fathers disallowed the clause which follows. On the other hand, thirty-eight Fathers and ten Versions maintain the genuineness of the words 'ο ων εν τω ουρανω[561]. But the decisive circumstance is that,—besides the Syriac and the Latin copies which all witness to the existence of the clause,—the whole body of the uncials, four only excepted ([Symbol: Aleph]BLTb), and every known cursive but one (33)—are for retaining it.
No thoughtful reader will rise from a discussion like the foregoing without inferring from the facts which have emerged in the course of it the exceeding antiquity of depravations of the inspired verity. For let me not be supposed to have asserted that the present depravation was the work of Apolinarius. Like the rest, it is probably older by at least 150 years. Apolinarius, in whose person the heresy which bears his name came to a head, did but inherit the tenets of his predecessors in error; and these had already in various ways resulted in the corruption of the deposit.