purposely avoids the use of c-Mry.p with reference to Christ, because of its pagan, idolatrous associations. Why did not St. Paul avoid xvpio; for the same reasons? Why not iraijsiv and iritiTr.pix themselves as well as a-urip ? A far more simple explana- tion is that the non-use of y'B'in in the OT with reference to the Messiah contiimed to exert its influence in the usage of St. Paul. An allusion to the Emperor-cult and the role played in it by iruTy.p in Pli :i'^'> is not impossible, for in the words 'our To\LTiiiij.a. is in heaven ' tlie pronoun is enqihatic. Where, apart from St. Paul, the conception of rru'in), is first joined to the Person of CInist, this is done in dependence on tlie Hebrew meaning of the name 'Jesus,' i.e. in dependence on the OT (Mt I-')- A priori tliere would be no objection to the hypothesis that in Luke and the Pastoral Epistles and 2 Peter and the Fourth Gospel there is a conscious aiipropriation of, and at the same time a protest against, the pagan use of the word, and that the sudden frequency of its occurrence in the Pastorals and 2 Peter is to be explained from this. As a matter of fact, how- ever, this involves, according to Harnack, the unliistorical character of at least the present form of the Ma(jnificat and of the message of the angels to the shepherds (Lli l-i' and 211) ; further, the unhistorical character of at least the )iresent form of the speeches of St. Peter and St. Paul (.Ac .5»i Vi'^^) ; and, finally, the unhistorical character of at least the form of the discourse of our Lord in Jn 4-12. it has been shown abox e, that tlie Lukan record can be readily explained from the historical situation which it reports. For Jn i*^ (and 1 Jn 4'^) fraT,,p -riC xca-f^oj, a comparison with 4 Ezr 1326, where tlie same phrase occurs, proves that even here we do not necessaril.x move in Greek trains of thought, but are still in the Jewish sphere. All that remains of Wendland's contention is, that possibly in tlie Pastoral Epistles there is some adjustment in the use of a-wry.p to the manner of its handling in pagan quarters, for an apologetic jnirpose. But even here considerable weeding of Wendland's assertions will be necessary. Thus he brings the x"-f'^> which is named as the motive of the Divine act of <riAii,'.it, into connexion with the benignitas and dementia of the Roman emperors. But Eph 25-9 shows how all this can be readily explained without resorting to such far-fetched analogies. Similarly the t/jo xp"^"' xtuifiuv of Tit 12 and 2 Ti 1!* is treate<l by Wendland as an allusion to the eternity of the Roman Emperors, which takes no account of the fact that the latter was an eternity of post- not of pre- existence. In Tit 37, where he would find the same analogy, the eternity is not that of the cra-i-y.p, but of believers. Most, perhaps, could be .said in favour of the Hellenistic association of such terms as £tj^ohh;«, /j-iyv.; Bsoi, and dOMidptuTia. in their joint use with a-uTv.p (cf. Wagner, p. 232). But, taken as a whole, <raTv,p is shown to be a thoroughly OT conceiition by its depen- dence on u-u'Citti and a-uTYipix, about whose OT provenience there can be no reasonable doubt.
See also art. SALVATION, and the I>iterature there cited. Geerhardus Vos.
SAYING AND DOING.— The contrast between ' saying ' and ' doing ' is based on an axiomatic principle of the moral and spiritual life, which, notwithstanding its simplicity and obviousness, is apt to be overlooked, viz. the importance of char- acter as distinguished from profession, the supreme value of ethical ideals and practice above ritual observance, the vital connexion between creed and conduct. The distinction thus suggested neces- sarily finds a large place in the teaching of our Lord, who, as the Founder of a religion of inward reality, frequently emiihasized the importance of 'doing' rather than 'saying.' 'Not every one that saitli unto me. Lord, Lord, shall enter into the kingdom of heaven ; but he that doeth the Mill of my Fatlier whicli is in heaven' (Mt 7"). Not that Jesus by any means underrated tlie importance of '.saying' ; He made confession of His name one of the most solenm obligations of di.s( ipleship (Mt ] 032. 33^ (,f 1^1- 888.39) jjij^ a, profcssiou must rest upon a solid foundation of character. The recur- rence, in various forms, of the plira.se ' to do the will of God,' and tlie pnmiinent place given to this conceiition, is a marked feature of Christ's teaching ; see Mt 12"' ; cf. T-''-^' 16-' 25^«- *'^ Lk Id''""'" 1 1--' 13^-9 etc. 'Doing' is the testing quality of the Chris- tian life (Mt 5'«"'^), and the sure and only May to spiritual enlightenment (Jn 7'"). Of this doing of God's Mill Jesus Himself set the supreme and in- sjiiring example (Jn 4^^ 5^" 6''*'). Tn contrast Mith I this ideal of 'doing,' Jesus Marned men against I the subtle dangers of mere 'saying.' Even Mhen sincerely meant. He checked the impulsiveness of a iiasty and ill-considered profe.ssion (Mt 8'"--"; cf. 26*'-^, Lk U-!*) ; but His severest rebukes Mere
574 SAYI^^GS (UiS^WRITTEN)
SAYINGS (UNWRITTEN)
reserved for those who substituted a hollow and obtrusive jDretension for the realities of moral and spiritual character. It was the great sin of the religious leaders of the time that they were so strong in profession and precept, and so neglectful of practical righteousness ; ' they say, and do not ' (Mt 23^) ; and many too readily followed their ex- ample of easy formalism, — ' This people honoureth me with their lips ' (Mt 15'^). The same contrast is boldly presented in the parable of the Two Sons (Mt 21-'*"^-), with special reference on the one hand to the Pharisees and scribes, and on the other to the outwai'dly unpromising ' publicans and sinners ' who welcomed the message of the Kingdom of heaven. Eight action without profession, or even in contradiction to the profession, is better than promises unfulfilled by practice. In this, as in other ways, ' many shall be last that are first ; and first that are last' (Mt IC^O). The ' acted parable ' of the withering of the barren fig-tree with its deceptive show of premature leaves, was a solemn warning against the danger and sin of 'saying' without 'doing' (Mt 21i«- 1^, Mk IP-""). Better that the 'saying' should follow than outrun the ' doing,' and be inspired by a truthful and humble judgment of even our best efforts and achieve- ments ; ' when ye shall have done all the things that are commanded you, say. We are unprofitable servants ; we have done that which it was our duty to do ' (Lk 17^").