(α) It consists of a single uncial copy, viz. the corrupt cod. א,—(for, as was fully explained above,[1079] codd. c and f-g yield uncertain testimony): and perhaps two cursive copies, viz. Paul 17, (the notorious “33” of the Gospels,)—and a copy at Upsala (No. 73), which is held to require further verification.[1080] To these, are to be added three other liturgical witnesses in the cursive character—being Western copies of the book called “Apostolus,” which have only recently come to [pg 483] light. Two of the codices in question are of Calabrian origin.[1081] A few words more on this subject will be found above, at pages [477] and [478].
(β) The only Version which certainly witnesses in favour of ὅς, is the Gothic: which, (as explained at pp. [452-3]) exhibits a hopelessly obscure construction, and rests on the evidence of a single copy in the Ambrosian library.
(γ) Of Patristic testimonies (to μυστήριον; ὅς ἐφανερώθη) there exists not one. That Epiphanius [a.d. 360] professing to transcribe from an early treatise of his own, in which ἐφανερώθη stands without a nominative, should prefix ὅς—proves nothing, as I have fully explained elsewhere.[1082]—The equivocal testimony rendered by Theodore of Mopsuestia [a.d. 390] is already before the reader.[1083]
And this exhausts the evidence for a reading which came in,—and (I venture to predict) will go out,—with the present century. My only wonder is, how an exhibition of 1 Tim. iii. 16 so feebly attested,—so almost without attestation,—can have come to be seriously entertained by any. “Si,”—(as Griesbach remarks concerning 1 John v. 7)—“si tam pauci ... testes ... sufficerent ad demonstrandam lectionis cujusdam γνησιότητα, licet obstent tam multa tamque gravia et testimonia et argumenta; nullum prorsus superesset in re criticâ veri falsique criterium, et textus Novi Testamenti universus plane incertus esset atque dubius.”[1084]
Yet this is the Reading which you, my lord Bishop, not only stiffly maintain, but which you insist is no longer so [pg 484] much as “open to reconsideration.” You are, it seems, for introducing the clôture into Textual debate. But in fact you are for inflicting pains and penalties as well, on those who have the misfortune to differ in opinion from yourself. You discharge all the vials of the united sees of Gloucester and Bristol on me for my presumption in daring to challenge the verdict of “the Textual Criticism of the last fifty years,”—of the Revisers,—and of yourself;—my folly, in venturing to believe that the traditional reading of 1 Tim. iii. 16, (which you admit is at least 1530 years old,) is the right reading after all. You hold me up to public indignation. “He has made” (you say) “an elaborate effort to shake conclusions about which no professed Scholar has any doubt whatever; but which an ordinary reader (and to such we address ourselves) might regard as still open to reconsideration.”—“Moreover” (you proceed) “this case is of great importance as an example. It illustrates in a striking manner the complete isolation of the Reviewer's position. If he is right, all other Critics are wrong.”[1085]
Will you permit me, my lord Bishop, as an ordinary writer, addressing (like yourself) “ordinary readers,”—respectfully to point out that you entirely mistake the problem in hand? The Greek Text of the N. T. is not to be settled by Modern Opinion, but by Ancient Authority.[1086] In this department of enquiry therefore, “complete isolation” is his, and his only, who is forsaken by Copies, Versions, Fathers. The man who is able, on the contrary, to point to an overwhelming company of Ancient Witnesses, and is contented modestly to take up his station at their feet,—such an one can afford to disregard “The Textual Criticism of the last fifty years,” if it presumes to contradict their plain [pg 485] decrees; can even afford to smile at the confidence of “professed Scholars” and “Critics,” if they are so ill advised as to set themselves in battle array against that host of ancient men.
To say therefore of such an one, (as you now say of me,) “If he is right, all other Critics are wrong,”—is to present an irrelevant issue, and to perplex a plain question. The business of Textual Criticism (as you state at page 28 of your pamphlet) is nothing else but to ascertain “the consentient testimony of the most ancient Authorities.” The office of the Textual Critic is none other but to interpret rightly the solemn verdict of Antiquity. Do I then interpret that verdict rightly,—or do I not? The whole question resolves itself into that! If I do not,—pray show me wherein I have mistaken the facts of the case. But if I do,—why do you not come over instantly to my side? “Since he is right,” (I shall expect to hear you say,) “it stands to reason that the ‘professed Critics’ whom he has been combating,—myself among the number,—must be wrong.”... I am, you see, loyally accepting the logical issue you have yourself raised. I do but seek to reconcile your dilemma with the actual facts of the problem.
And now, will you listen while I state the grounds on which I am convinced that your substitution of ὅς for Θεός in 1 Tim. iii. 16 is nothing else but a calamitous perversion of the Truth? May I be allowed at least to exhibit, in the same summary way as before, the evidence for reading in this place neither ὅ nor ὅς,—but Θεός?
[III.] Sum of the Evidence of Versions, Copies, Fathers, in favour of reading Θεὸς ἐφανερώθη in 1 Tim. iii 16.
Entirely different,—in respect of variety, of quantity and [pg 486] of quality,—from what has gone before, is the witness of Antiquity to the Received Text of 1 Timothy iii. 16: viz. καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον; ΘΕῸΣ ἐφανερώθη ἐν σαρκί, κ.τ.λ.... I proceed to rehearse it in outline, having already dwelt in detail upon so much of it as has been made the subject of controversy.[1087] The reader is fully aware[1088] that I do not propose to make argumentative use of the first six names in the ensuing enumeration. To those names, [enclosed within square brackets,] I forbear even to assign numbers; not as entertaining doubt concerning the testimony they furnish, but as resolved to build exclusively on facts which are incontrovertible. Yet is it but reasonable that the whole of the Evidence for Θεὸς ἐφανερώθη should be placed before the reader: and he is in my judgment a wondrous unfair disputant who can attentively survey the evidence which I thus forego, without secretly acknowledging that its combined Weight is considerable; while its Antiquity makes it a serious question whether it is not simply contrary to reason that it should be dispensed with in an enquiry like the present.