ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως [καὶ] δικαιοκρισίας TOU OεOU. By reference to Mill's and Griesbach's editions it will be seen that many manuscripts, antient versions and commentators insert xal before δικαιοκρισίας, consequently making ἡμέρᾳ to govern all the three nouns which follow. The words may be then rendered—“ wrath "against the day of WRATH, and of the APOCA

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LYPSE, and of the RIGHTEOUS JUDGMENT of "GOD"-each of these three terms being employed to designate the same day or period. Though Griesbach has not admitted the second xal into his text, there is good reason for believing that it formed a part of the original autograph; for it may be easily seen that a transcriber, not perceiving that a book was here referred to by name, would find little difficulty in rejecting it as not only superfluous, but, according to his view, as injuring the sense: but it is impossible to assign any good reason why a transcriber should have here inserted xal, if he did not find it in his copy :-in a word nothing could (in my opinion) have induced him to retain it, but a strong sense of the duty imposed upon him to adhere strictly to his exemplar. "The day of wrath”—“ the day "of the righteous judgment of GOD," is the day to which every thing treated of in the Apocalypse has reference, and therefore the Apostle here calls it, emphatically as it were, "the day

of the Apocalypse,"-in the sixth chapter of which book, v. 17, it is called μépa v peyána Tãs opyñs, “the great day of the wrath" of THE LAMB. That this is the fact, is rendered more evident from the concluding words of the pas sage under consideration-δικαιοκρισίας τοῦ Θεοῦ,

of the righteous judgment of GOD"-in which words we have a very singular, but obvious, allusion to Rev. xix. 2.—" True and díxarar ai “ κρίσεις αὐτοῦ righteous his judgments;” for Paul actually forms a compound (daionpiolas) from the words dínaiaι and xpíσeis, and for the pronoun αὐτοῦ puts the noun itself, τοῦ Θεοῦ: nor can his expression be taken otherwise than as such a direct allusion; for his next words,

ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, who will “ render to every one according to his works," are evidently taken from these words in Rev. xxii. 12. “ ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον αὐτοῦ ἔσται— "to give to every one according as his work shall "be." In Rev. xx. 12 we also meet with the words “ κατὰ τὰ ἔργα αὐτῶν, according to their "works;" and in v. 13, we find exaσтos xaтTÀ TÀ pya aurav, where it deserves perhaps to be noted, that several manuscripts for aur have the singular pronoun avrou, as exhibited by Paul in the passage before us.

There is another passage in this Epistle (xiv. 10) which may possibly have allusion to the

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Apocalypse. I only say, possibly; for had I not met with the preceding passages, which appear plainly to have been derived from that prophecy, I should hardly have considered this as bearing on the question. In the passage referred to, the Apostle exhorts the believing Romans not to judge or set at nought a brother, "for," adds he, "we shall all stand before the judgment"seat [or tribunal, r Buari] of Christ."-Has this no allusion to the "great white seat" of Rev. xx. 11? It is true that there póvos is employed, and here Bμa: in the Apocalypse, however, the purpose of the seat or throne is explained in the context, but here the Apostle avoids that necessity by employing a word which includes its use in itself, and, by prefixing the article, he evidently alludes to something well known to the church. That the Apostle was in the habit of alluding to the Apocalypse, with reference to the day of judgment, we have seen already in this Epistle, in what he says respecting the day of wrath-the day of the Apocalypse the day of the righteous judgment of GOD; and we shall see other references of the same kind in the Epistles which we have yet to examine. If in these it shall be found that he uses similar expressions to that employed in this passage, but so amplified as to furnish strong evidence that he had the Apocalypse in his eye, then, I think, it will not

be unreasonable to consider as a certainty what I have only yet been stating as probable, namely, that when here speaking of the judgment-seat, he is expressly referring to the great white seat, before which the dead shall be judged, every man according to his works, -as he does in 2 Cor. v. 10; of which in its place.

§ 8. Of Evidence furnished by the Epistles to the Corinthians.

The first Epistle to the Corinthians, supposed by Critics to have been written in the year 56 or 57, exhibits, in the 15th Chapter, an evidence of its posteriority to the Apocalypse, so conclusive, that it must appear, when pointed out, very surprising that Critics could possibly have missed the sense of the Apostle.

In the Apocalypse the future time is divided into periods marked out by Trumpets, under the sounding of each of which, respectively, certain events are predicted. In Ch. x. 6. 7 we are taught that time shall continue only to the days of the voice of the seventh Angel, or the last of these seven trumpets: and, in Ch. xi. 15-18, that when the seventh angel sounds, then is come the time of the dead that they should be judged; and that the saints shall then be rewarded. In the

20th Chapter this reward is explained as being connected with a resurrection from the dead:"Blessed and holy is he that hath part in the first "resurrection."

Some of the Corinthians had misunderstood, and misapplied, the things thus taught respecting "the Resurrection,"-probably taking the expression as something figurative, and saying, "there is no [real or literal] resurrection." The Apostle first corrects their mistaken views, showing that, at CHRIST's coming, the resurrection of believers shall be as true and real as was the resurrection of CHRIST himself, who was "the first fruits;" and that, when this shall be, "then cometh the end," (as taught in the Apocalypse) after stating this he dwells on the subject, answers questions which some might put, respecting the manner of the resurrection, and the body to be given to the dead, and in ver. 51, 52 addresses them thus: "Behold I show you a "secret; we shall not all sleep, but we shall all be

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changed, in a moment, in the twinkling of an eye, "at THE LAST TRUMPET; for the trum

pet shall sound; and the dead shall be raised incorruptible: and we shall be changed."

The Apostle, by the manner of his expression, when he introduces the Trumpet, shows that, so far as respects it, he was speaking of something with which they were already acquainted; for