Miletus is mentioned again in 2 Ti 4-° : ' Trophi- mus I left at Miletus sick. ' This has been regarded as proving that St. Paul, released from his Roman prison, resumed his work in the East, and after all revisited the scene of his pathetic farewell. But many scholars prefer a difi'erent construction. As- suming that the passage in question occurs in a brief note (2 Ti 4^- "•''• -"• ='") sent to Timothy from Macedonia, and afterwards editorially incorporated in a longer letter written to him from Rome, they date the visit to Miletus Viefore the one recorded in Ac 20"'. When St. Paul was leaving Ephesus, intending to return by Macedonia to Corinth (1 Co 16'), he may have liad reasons for first visiting Miletus, and been obliged to leave Trophimus, who became sick there ; or, though he did not personally visit Miletus, he might use a condensed expression, which meant that his friend, having been sent to Miletus and detained there by sick- ness, was unable to return to Ephesus before the time of sailing, and so was left behind.
MILLENNIUM
MINISTER, JMINISTRY
37
Miletus has extensive ruins, of which the most remarkiible is the theatre, and tlie site has been excavated by Wiegland for the Berlin Academy (i'i>',4 1^1900 ff.). James axKAHAN.
MILLENNIUM.— See Eschatology, Paeousia.
MILLSTONE {/jlvT^o^ ; in Rev 18=' TR, following B, has tivXof ; L WH, following A, have /luXivoi' ; C has/iuXiKdr ; Lat. mola). — The mill of the ancients (as of many Syrians to-day) was a ijuern — two circular stones, of which the upi)er and smaller rotated upon the other. The hard and monoton- ous labour of grinding was imposed on women ; in wealthier houses, on female slaves (Ex IP, Mt2-1'"). If the upper stone was small, it was turned by one person ; if it Avas of greater size, two, three, or even four slaves required to work together at the task. The heavy toil was often somewhat lightened with a song. The writer of the Revelation alludes to these things in two successive verses. A great millstone flung impetuously {opiirinaTi, 'with a rush,' or 'indignantly' ; see LXX Hos 5'°) into the sea, to rise no more, is his image of the overthrow of Imperial Rome (Rev 18='). So complete is the desolation he foresees, that the sound of the mill {tpwvri fj.O\ou, the (^^^J ^TrtfivXws of the classics ; cf. LXX (pafT) T^j aKrjdovarii in Ec 12*), the familiar murmur of domestic life, will never be heard again in the ruined city, which will have become a city of death (Rev 18-).
LiTERATOEE.— J. Yates, art. 'Mola' in Smith's DGRA^% G. M. Mackie, BWle Manners and Customs^, 1903 ; W. Carslaw, art. 'Mill, Millstone' in LIDB; A. R. S. Kennedy, art. 'Mill, Millstones ' in £Bi ; C. M. Doughty, Travels in Arabia Deserta,
i8ss,u. 179. James Strahan.
MIND 1. The noun.— While in the OT 'heart'
is used to represent man's whole mental and moral activity (cf. Gn 6' ' every imagination of the thoughts of his heart'), psychological terms begin to be einjiloyed in the NT with more discrimination and precision, and ' mind ' comes into use to denote the faculty of thinking, and especially the organ of moral consciousness ; the fundamental Gr. word being vov^, with which must be associated its deriva- tives vo-rjua, Siifota, ivpoia. It is suggestive, how- ever, of the persistence of the OT psychology and terminology in the early Apostolic Church that, outside of the Pauline Epistles, vovs, the specific word for ' mind,' occurs only in Lk 24", Rev 13'* 17', though Sidi'oia and lvvoi.a are occasionally found. In the AV of Ac 14^ Ph 1", He 12^ ' mind ' repre- sents ^vxn< which in the RV is properly rendered 'soul' ; in Philem", Rev 17'^ it stands for 71-^/177, 'judgment,' 'opinion'; in Ro 8'- " for ^p6vri/ia, which denotes not the mental faculty itself, but its thoughts and purposes.
As illustrating St. Paul's use of vovs and helping us to appreciate the distinctive meaning he at- taches to the word, it is important to notice two contrasts in which he sets it, in the one case with ' flesh ' {ffip^) and in the other with ' spirit ' (wi'eSfia). In Ro 1^- ■■'' he contrasts the mind with the flesh, i.e. with the sinful principle in human nature ; and the law of his mind, which is also the law of God, with the law In his members or the law of sin. Here the mind is clearly the conscience or organ of moral knowledge, man's highest faculty, by which he recognizes the will of God for his own life. And when in Ro 8' the Apostle speaks of ' the mind of the flesh ' (cf. Col 2'8, ' fleshly mind *), the suggestion is that man's highest faculty has been debased to the service of what is lowest in his nature, so that the mind has itself become fleshly and sinful. In 1 Co 14'''- "• ", again, where voDs (which EV renders here by 'understanding') is contrasted with TreD/.ia, the antithesis is between
man's natural faculty of conscious knowledge ana reflexion and that higher principle of the Christian life which is Uivinefy bestowed, and which, as in the case of the gift of tongues, may manifest itself in ways that lie beyond the reach of consciousness. The mind, as man s highest natural faculty, thus stands between the flesh, as the lower and sinful principle in his nature, and the spirit, which is the distinctive principle of the Divinely given Cliris- tian life. And, as the mind may be dragged down by the flesh until it becomes a ' mind of the flesh,' so it may be upraised and informed by the spirit until it becomes a ' mind of the spirit ' (Ko 8' ; cf. 12=, Eph 4-^). See artt. Flksii, Soul, Spirit.