ANCIENT UNCIAL GREEK MANUSCRIPTS OF ST. PAUL'S EPISTLES. See above, the Introduction to the Gospels, p. xxxvi, and on the Acts of the Apostles, p. xlii, for a fuller description of them. A · B Alexandrine. It does not contain 2 Cor. iv. 13-xii. 6. Vatican; printed by Cardinal Mai, Rome, 1858. It fails at Hebrews ix. 14 to the end, and does not contain the two Epistles to Timothy, or the Epistles to Titus and Philemon. Codex Ephrem rescriptus; with some omissions. See Tischendorf, p. clxxxi. Codex Claromontanus, Greek and Latin. C D E Codex Sangermanensis, now Petropolitanus. F G Codex Augiensis, Greek and Latin, now published by the Rev. F. H. Scrivener. H Codex Coislinianus. I Codex Angelicus Romanus, called L by Tischendorf, ed. 1859. K M Codex Mosquensis; with some omissions. See Tischendorf, p. cxc. INTRODUCTION ΤΟ ST. PAUL'S FIRST EPISTLE TO THE THESSALONIANS. I. 1. ST. PAUL had visited Thessalonica on his first missionary journey into Greece (Acts xvii. 1-9). He had spent there but a short time, being driven from the city by the Jews not long after his arrival (v. 5-10). From Thessalonica he went to Beroa, accompanied by Silas, as he is called by St. Luke, in the Acts of the Apostles, or, as St. Paul always calls him, Silvanus. Being pursued by the rancour of the Jews, coming from Thessalonica, St. Paul quitted Beroa, leaving Silas and Timotheus there, and took ship for Athens (Acts xvii. 14, 15). To Athens he was followed by Timotheus (1 Thess. iii. 1), and from Athens he despatched Timotheus back to Thessalonica, in order to confirm the faith of the Christians there, and to ascertain, and to report to the Apostle, what was their spiritual condition (1 Thess. iii. 2-5). 2. After a short stay at Athens, St. Paul came to Corinth (Acts xviii. 1). At Corinth he formed a connexion with Aquila and Priscilla, and abode with them, and laboured with his own hands as a tent-maker, and preached "every Sabbath-day in the Synagogue, and endeavoured to persuade both Jews and Greeks" (Acts xviii. 2—4). 3. When he had thus been engaged at Corinth for some time, Silas and Timotheus came to him from Macedonia (Acts xviii. 5), bringing with them pecuniary supplies for the Apostle (2 Cor. xi. 9). It would seem that Timotheus only came directly from Thessalonica, to which he had been sent by St. Paul from Athens, as above stated. (See 1 Thess. iii. 6.) But Silas also came with Timotheus to Corinth, and he also came from Macedonia (Acts xviii. 5), though probably from some other city, perhaps Philippi, the Christians of which are commended for their liberality by the Apostle on the occasion of his first visit to Greece (Phil. iv. 15), and through Beroa (Acts xvii. 13). On the arrival of Timotheus at Corinth, St. Paul wrote this Epistle to the Thessalonians from that city (1 Thess. iii. 6. Acts xviii. 5). 4. It will be seen in the statements contained in the Chronological Table prefixed to the Acts of the Apostles (pp. xxxv—xxxix) and to this volume, that this Epistle was probably written in A.D. 53'. 5. It was the first written of all St. Paul's Epistles. As to this point there is almost an universal consent of critics, e. g. Chrysostom, Theodoret, Theophylact, Baronius, Ussher, Petavius, Lightfoot, Pearson, Hammond, Mill, Lardner, Eichhorn, Hug, De Wette, Hemsen, Wurm, Anger, Credner, Neander, Wieseler, Bloomfield, Davidson, Alford, and others. See the Table in Credner, p. 336, Wieseler, p. 606. II. This circumstance imparts to it a special interest and importance. In reference to this particular characteristic of this the first Epistle of St. Paul, it may be observed, 1 Cp. Wieseler, Chronologie der apostolischen Zeitalters, p. 40-44, p. 595. Lünemann, Einleitung, p. 6. Alford, Prolegom. p. 46. De Wette, p. 91. Davidson, ii. p. 434. VOL. II.-PART III. B 1. That, at the time in which it was written, Greece was under Roman sway, and was divided into two Provinces, Macedonia and Achaia. The capital city of the former Province was Thessalonica; the capital of the latter Province was Corinth. The first Epistle of St. Paul was written in the one of these two capital cities, Corinth; and it was addressed to the other of them, Thessalonica. This circumstance illustrates the history of St. Paul, and of the Apostolic Church. It is a specimen of his practice. It displays the principle of action by which he was guided and governed. He chose the greatest Cities as the fields of his missionary labour. Here is a proof of his courage and zeal, and also of his confidence in the truth of his cause, and in the aid of the Holy Ghost. St. Paul encountered Satan in his strongest holds, and there he planted the Cross. 2. Besides, the wisdom of the Apostle is evident from this choice, as follows: Thessalonica was a large Metropolis, communicating by a great Roman military road—the Via Egnatia-with the shores of the Adriatic and Italy on the West, and with Asia on the East. It was also situated on the coast, and had an excellent harbour. Consequently it was a commercial emporium, and had intercourse by sea with all parts of the civilized world. No wonder then, that, as St. Paul himself affirms in this Epistle (1 Thess. i. 8), the success of the Gospel at Thessalonica was soon known far and wide, and (in his own expressive phrase) the Word of God sounded forth from Thessalonica, as by a trumpet, throughout the world. 3. It may be remarked also, that in addressing an Epistle to the Church of Thessalonica, the Holy Spirit, writing by St. Paul, was addressing the Church at large, of every age and country in the world. This Epistle was to be publicly read in the Church there (1 Thess. v. 27, where see note). The Apostle gives a solemn charge to that effect. It was to be read there, not as a private letter, but as the Epistle of a person inspired by the Holy Ghost; as a missive from God. All Christian antiquity testifies that this injunction was obeyed, and that it was so read (see on 1 Thess. v. 27). 4. At Thessalonica, a busy city of trade and commerce, there were many hands of copyists ready to make transcripts of the Epistle. And, from the local advantages, and commercial intercourse of Thessalonica, by sea and by land, with the principal cities of the world, copies of the Epistle addressed to it would be rapidly circulated. What the Holy Spirit wrote to Thessalonica by the hand of St. Paul, was written to all; and would soon be diffused every where. What the Apostle says of the word preached by him at Thessalonica, that it sounded forth thence every where, would be no less true of the word of God written by him in this Epistle. It would be like a Trumpet of the Gospel, which, being filled by the breath of the Holy Ghost, would sound in the ears of the world. 5. The shortness of this Epistle is not without its purpose and significance. Being short it would be more speedily transcribed and circulated. This remark applies also to the second Epistle to the Thessalonians, the next in chronological order of St. Paul's Epistles. That contains a refutation of an error, and an exposure of a fraud, and is a depository of a solemn prophetical warning. It was requisite that it should be easily circulated. Hence, probably, its brevity. 6. Since, also, these two Epistles were the first written by the Apostle, they would not have the advantage of any reputation derivable from previous writings from the same hand. But being easily transcribed, and readily circulated, and publicly read in Churches, they would promulgate the name and acts of the great Apostle of the Gentiles, and would prepare the way for the general and ready reception of the subsequent, longer and more elaborate, Epistles from the same pen. III. The success which attended St. Paul's Apostolic labours at Thessalonica is very remarkable. It would seem from the Acts of the Apostles (xvii. 1–9), that he had spent only a few weeks at Thessalonica; and while he was there, as he himself relates, he "laboured night and day, working with his own hands" (1 Thess. ii. 9. 2 Thess. iii. 8). He was also the first person who preached the Gospel there (1 Thess. i. 9. 2 Cor. x. 15. Rom. xv. 20). And yet the harvest which he there reaped was abundant; as is evident from this Epistle (1 Thess. i. 3-10. Cp. Acts xvii. 4). Nor were the results of his preaching temporary, superficial, and stationary, but permanent, substantial, and progressive. They were fruitful of practical results, in the daily growth of the graces and virtues of a religious life, both in action and in suffering for the Gospel (1 Thess. iii. 1-9; iv. 9, 10. 2 Thess. 1-3). By what means were these results produced? This is an important and interesting subject of inquiry. 1. Doubtless, in a great measure, they were effected by the mighty working of the Divine Head of the Church, sending down the miraculous gifts of the Holy Ghost on those who received the faith of Christ, and were baptized into Him; exciting the attention of others by the spiritual graces vouchsafed to them, and making themselves visible by external manifestations, particularly by the Gift of Tongues; and accrediting the ministry of St. Paul by these and other supernatural effects. The Miracle recently wrought by him in the neighbouring city of Philippi, and the Divine interposition there vouchsafed in his behalf for his deliverance from prison by an earthquake (Acts xvi. 16-30), would also have made themselves heard and felt at Thessalonica, to which the intelligence of his sufferings at Philippi was brought, (1 Thess. ii. 2,) and would have predisposed many there to pay attention to his preaching. 2. Many of his converts at Thessalonica were proselytes of the Gate (Acts xvii. 4). The providential pre-arrangement for the reception of the Gospel through the medium of this important and numerous class of persons has been already described, and was one of the most effective agencies for the diffusion of Christianity in all the great cities of the heathen world. There is good reason for believing that it was very serviceable at Thessalonica. But these auxiliaries would have produced little permanent result, unless a settled provision had been made by the Holy Spirit animating and directing the Apostle for the subsequent regular and continuous watering of the seed of the Word which had been sown there by his ministry when he was in that city. 3. One of the most interesting and instructive characteristics of this Epistle-the first written by St. Paul-is therefore to be found in the evidence it affords of the provision made by him for this purpose. This evidence is more valuable because it is so unobtrusive that it would hardly attract the attention of a cursory reader. For example, we do not find in this Epistle any direct commands given to the Thessalonians to constitute a Church; but they are addressed as already incorporated in a Church. Both the Epistles bear this address in their commencement,-"to the Church of the Thessalonians." Nor do we find any injunction in the Epistle that they are to constitute a body of Clergy to preach the Word and administer the Sacraments of Christ. But injunctions are given them in it how they are to treat their Ministers, already constituted. "We beseech you, brethren, to know (i. e. to discern, to acknowledge, and revere) them that are over you in the Lord, and admonish you, and to esteem them very highly in love for their work's sake." (1 Thess. v. 12, 13.) Again, there is no explicit precept in the Epistle for the assembling of the Christians at Thessalonica together at a set time and place for the reading of the Holy Scriptures, and for public worship, and for the reception of the Holy Communion. But the injunctions at the close of the Epistle will sufficiently show to an intelligent and thoughtful reader, that provision for those things had been already made. In fact, they are, as it were, taken for granted by St. Paul in writing this Epistle. Such usages as these are probably among the Tapadóveis, or traditions, which he had taught them, and for keeping which they are commended by him. (2 Thess. ii. 15. Cp. 1 Cor. xi. 2.) The brief directions given at the close of his Epistle-brief, because easily understood by them to whom it was sent-with regard to the holy kiss (1 Thess. v. 26), and also as to the public reading of his own Epistle (v. 27), are of this character. This will be readily acknowledged by those who will take the pains to compare these with 2 See the Introduction to the Acts of the Apostles, p. xvii. other similar injunctions and directions in St. Paul's other Epistles, and with statements occurring incidentally in the History of the Acts of the Apostles, and will also read them with the help of the light shed upon them by the writings of Primitive Christian Antiquity, particularly those of the Apostolic Fathers, and of Justin Martyr, Tertullian, and Irenæus-without which the work of expounding the Epistles of St. Paul cannot be effectually performed *. IV. Hence an important inference may be drawn. If such was the provision for the regular organization of the order, ministry, and offices of the Church at Thessalonica, which St. Paul had only visited once, and where he had stayed but for a short interval, and where the Gospel had been planted merely for a few months when this Epistle was written, assuredly this organization was regarded by the Apostle as of primary importance, and doubtless he took care to provide a similar organization for other Churches, which he afterwards planted, and where he remained in person for a longer time. This reasonable deduction will have its due weight with those who investigate the primitive history of the Church Polity. It will also have its practical bearings on the conduct of Christian Missions. The extraordinary success of St. Paul's ministry at Thessalonica is to be attributed to the means, which, under the Divine guidance of the Holy Spirit, and with His blessing, were used by the Apostle not only for the first planting, but also for the continuous healthful growth, of the Gospel. It will show what the Divine plan of propagating the Gospel is, and how the Divine blessing is to be obtained, for winning Heathen Populations, and in recovering semi-pagan Cities to Christ. It will prove that this is to be achieved, not merely by preaching, even with the eloquence of a St. Paul (if it were now to be had), but also by the regular ministries of religion, in a systematic organization of Church regimen, and in the peaceful dispensation of the ordinary means of grace, to every member of the body of Christ. Acting on these principles, the Church of the present day, in her own Missionary Labours, may look, with the Divine blessing, for similar success to that which attended those of St. Paul. V. Lastly, another inference of a doctrinal kind suggests its proper instruction here. On examining this Epistle, and the Second to the Thessalonians-the earliest Epistles of St. Paul—we find that as far as they are of a dogmatical character, they are mainly taken up, With asserting, enforcing, and explaining, certain specific Articles of Christian Faith and Practice to those who have turned from Idols to the Living God by Repentance (i. 9), and have received the Gospel of Christ, and have been led into the path of Christian Life for "the work of Faith, the labour of Love, and the Patience of Hope" (i. 3). These are— 1. The Death and Resurrection of Christ. 2. The General Resurrection. 3. The Second Advent of Christ in Glory, to judge the Quick and the Dead. 4. The Eternity of future Rewards and future Punishments. (See 1 Thess. iv. 13—18; v. 1— 10. 23, 24. 2 Thess. i. 7-10; ii. 1—8; iii. 5.) In perfect harmony with this his own practice in preaching, St. Paul calls these things the "first principles of the doctrine of Christ." Heb. vi. 1, 2. 5. The personal existence and active working of Satan, whom his hearers had renounced in their Baptism. (See 1 Thess. ii. 18; iii. 5. 2 Thess. ii. 9; iii. 3.) 6. The practical application of these specific doctrines. Thus these two earliest Epistles teach where the foundations are to be laid in preaching to the Heathen, and to those who are almost Heathens. And this inference is confirmed by St. Paul's own 3 See particularly Acts xiv. 23; xx. 7. 28. 4 See note below on 1 Thess. v. 26, 27. 2 Thess. iii. 10, 11. 5 If, as some have ventured to allege (e.g. Baur, Paulus der Apostel, pp. 480, &c.), these Epistles were not genuine works of St. Paul, but only centos made up of other Epistles, they would have been of a much more comprehensive character, and their contents would have been much more miscellaneous than they are. Among many internal proofs of genuineness (which might be multiplied easily) one may be adduced from the first line of both the Epistles, viz. that a forger, writing in St. Paul's name, would certainly have called himself an Apostle. See note there. |