One source of progressive knowledge was found by the apostles in the facts of their experience, an experience that covered not only their fellowship with Christ in the days of His flesh, but also the mighty working that followed His ascension to the right hand of God. This may be illustrated by the advance in truth that followed the outpouring of the Spirit of God upon Gentiles who believed in Jesus as the Redeemer. To St. Paul especially this fact of experience brought the assurance of God's readiness to save and bless all men through faith in Jesus Christ without the necessity of their submitting to any rite of Jewish origin. Thus there was heralded forth by him the free grace of God in Christ to all sinners. But in order that the truth of God miglit be received it was necessary, according to the apostles, that it should be not only understood but also obeyed (Gal 5'). The heart and will were as powerful as the mind in influen- cing the attitude to the truth in Christ. This not only M as asserted positively, but may be inferred also from the reasons assigned by the apostles for
some people not receiving the truth. Stephen in his defence charged those who denied Jesus Christ and His gospel with the crime of resisting the Holy Ghost as their fathers had been guilty likewise in persecuting the prophets (.\c 7°''°-), while St. Paul impressed upon his unbelieving hearers the fact that they might see and hear the trutli, and yet be so hardened in their hearts that they would not believe (Ac 28-"). Indeed in his contrast of ^vx'nis and TTpevixaTtKdi St. Paul asserted that the spiritual truths could not be discerned by the natural man even with his highest intellectual capacity but only by the spiritual man in whom the Divine Spirit is living and working (1 Co 2'''; cf. Ro S'^, 1 Jn 4^). But the apostles never exalted mere ' spirituality ' at the expense of the moral side of life, for they insisted that nothing hindered the reception of truth more than a low ethical life. St. Paul foretold a time when men would be guilty of all excesses, loving pleasure more than God, and, led away by divers lusts, would be 'ever learning, and never able to come to the knowledge of the truth ' (2 Ti 3'"'), and the same Apostle ascribed the lack of the free expansion of truth in some people to the fact that they kept it down by their unrighteous lives (Ro 1"). St. James, as might be expected, associated knowledge of truth with moral qualities such as the grace of meekness, and the absence of bitter envy and rivalry ( Ja 3"- "). St. Peter was marked with the same spirit, for he traced the golden cycle of Christian experience as leading from purity of soul by obedience to the truth onwards inevitably to the love of the brethren (1 P 1--). Thus the beginning and the ending of the Christian reception of truth were indissolubly linked to purity and love.
LiTERATORE. — F. J. A. Hort, The Way, the Truth, the Life, Cambridge, 1893, p. 41 ff. ; W. P. DuBose, Soteriology of the NT, London, 189a, p. 299 ; H. J. Holtzmann, Lehrbuch der NT Theologie, Freiburg i. B., 1896-97, ii. 375 f. ; R. H. Hutton, Theological Essays*, London, 1895, p. 19 ff.
D. Macrae Tod.
TRYPH.ffiNA (Tpi/c/.aira, a Greek name).— Try- pha»na is a woman saluted by St. Paul in Ro 16'^ and coupled with Tryphosa. The two are gener- ally sup]iosed to have been sisters, ' or at least near relatives, for it was usual to designate mem- bers of the same family by derivatives of the same root' (J. B. Lightfoot, Philippians*, London, 1878, p. 175). It is possible, however, that we have here twin-names denoting twin-sisters, either form being a feminine of Ipviptiiir according as the accent falls on the first or the second syllable. Similar twin- names, in which a slight modification of the conson- ants or vowels is sufficient to distinguish one from the other, are Huz and Buz (Gn 22='), Muppim and Huppim (46-M, Yamaand Yami (Kigveda), Romulus and Remus, Baltram and Sintrani (see J. R. Harris, The Dioscuri in the Christian Legends, London, 1903, p. If.). Tryphasna and Tryphosa are de- scribed as women ' who labour in the Lord ' {to.^ Koiriwaai iv nvpiif). The verb, which suggests painstaking eilbrt, is used in Ro 16 of women only — of Mary (v.^), of Persis (v.'=) — but elsewhere de- scribes apostolic and other ministerial labours. It is unlikely, therefore, that the work of these women was limited to practical benevolence, such as show- ing hospitality (see art. Persis). We shall picture their activity at Rome or Ephesus according to our view of the destination of the salutations in Ro 16. Both names are found in inscrijjtions of the Im- perial household (Lightfoot, op. cit.).
T. B. Allworthy.
TRYPHOSA (Tpi»0i(Ta, aGreek name). — A woman saluted by St. Paul in Ro 16" and coupled with Tryphfena (q.v.). T. B. Allworthy.
TUNIC— See COAT.
TUTOR
TYPE
623
TUTOR.— Tlie word ' tutor,' which has tiikcii the ]ilacf of ' sclioiilinaster ' ((J. v.) in the KV of Gal 3-', and of ' instruiter ' in 1 Co 4", hns itself ■,'iven phice to 'guardian 'in the only passage of Scripture where it formerly appeared — (ial 4'-'. It liasin tliis pa-ssage, however, notan educational buta strictly legal connotation, rendering the word iwirpi- 5roi'5, in close connexion with oIkoi>6/xovs — ' guardians and stewards.' The iwirfioTros is liere employed to lio- scribe the guardian of the child under the will of the father, potentially if the father is still alive, actually if he is dead. Bengel calls the i-wlTpoTroi tutor hercdis, the olKovbiio^ curator bonoi-um. Under Homan law a minor came of age at twenty- live, and was luider a. tutor till fourteen and a curator till his minority ceased. This was ' the day ap- pointed of the father,' and St. Paul here compares the stale of the world, both Jewish and (ientile, before Christ came to an heir in his minority. Then ' when the fulness of the time came, God sent forth his Son, born of a woman, horn under the law, that he might redeem them whicli were under the law, that we might receive the adoption of sons' {Gal4<).