§ iii. That his acceptance of the Gentiles, and rejection of many of the Jews, had been predicted both by Hosea and Isaiah. (25-33.) $iv. That God had offered salvation to both Jews and Gentiles on the same terms, though the Jews rejected it. (x. 1–21.) should be saved.” (11–31) § v. That, though the Israelites were rejected for their obstinacy, yet that rejection was not total; there still being a remnant among them who did embrace and believe the Gospel. (xi. 1–10.) $ vi. That the rejection of the rest was not final, but in the end "all Israel vii. And that, in the mean time, even their obstinacy and rejection served to display the unsearchable wisdom and love of God. (32-36.) PART III. comprises the Hortatory or Practical Part of the Epistle (xii-xv. 1-14.), in which the apostle urges Christian believers to act in a manner suitable to their high and holy calling: with this view he exhorts them, SECT. 1. To dedicate themselves to God, and to demean themselves as fellow-members of Christ's body. (xii. 1-8.) SECT. 2. To Christian love and charity. (xii. 9—21.) SECT. 3. To obedience to the constituted authorities (xiii. 1—7.), and the exercise of mutual love. (8-14.) SECT. 4. How those who are strong in faith should conduct themselves towards their weak brethren. (xiv. xv. 1—13.) ART IV. The Conclusion, in which Saint Paul excuses himself. Partly for his boldness in thus writing to the Romans (xv. 14 21.), and partly for not having hitherto come to them (22.), but promises to visit them, recommending himself to their prayers (23-33.); and sends various salutations to the brethren at Rome. (xvi.)1 VIII. In perusing this epistle it will be desirable to read, at least, the first eleven chapters, at once, uninterruptedly as every sentence, especially in the argumentative part, bears an intimate relation to, and is dependent upon the whole discourse, and cannot be understood unless we comprehend the scope of the whole. Further, in order to enter fully into its spirit, we must enter into the spirit of a Jew in those times, and endeavour to realize in our own minds his utter aversion from the Gentiles, his valuing and exalting himself upon his relation to God and to Abraham, and also upon his law, pompous worship, circumcision, &c. as if the Jews were the only people in the world who had any right to the favour of God. Attention to this circumstance will show the beauties of the apostle's style and argument, and that this Epistle is indeed, "a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but, above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition; and as far exceeds the most celebrated writings of the Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars."2 On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulina, Chap. II. SECTION IV. ON THE FIRST EPISTLE TO THE CORINTHIANS. I. State of the Corinthian church.-II. Occasion of this Epis tle.-III. Its scope and analysis.-IV. Date and genuineness. -V. Examination of the question, how many epistles Paul wrote to the Corinthians ? I. CHRISTIANITY was first planted at Corinth3 by Saint Paul himself, who resided here a year and six months between the years 51 and 53. The church consisted partly of Jews and partly of Gentiles, but chiefly of the latter; whence the apostle had to combat, sometimes with Jewish superstition, and sometimes with Heathen licentiousness. On Saint Paul's departure from Corinth, he was succeeded by Apollos, "an eloquent man, and mighty in the Scriptures," who preached the Gospel with great success. (Acts xviii. 24-28.) Aquila and Sosthenes were also eminent teachers in this church. (xviii. 2. 1 Cor. i. 1.) But, shortly after Saint Paul quitted this church, its peace was disturbed by the intrusion of false teachers, who made great pretensions to eloquence, 1 Lardner's Works, 8vo. vol. vi. pp. 325-327.; 4to. vol. iii. p. 297.; Michaelis, vol. iv. pp. 89-92.; Rosenmüller, Scholia, tom. iii. pp. 352–360. ; Whitby's and Macknight's Prefaces to the Epistle to the Romans; Bloch, Chronotaxis Scriptorum Divi Pauli, pp. 201-215.; Rambach, Introd. in Epistolam Pauli ad Romanos, pp. 1-118; Hug's Introd. to the New Test. vol. ii. pp. 408-425. Calmet, Preface sur l'Epitre de St. Paul aux Romains. 2 Macknight on the Epistles, vol. i. p. 407. 4to. edit. For an account of the city of Corinth, before the planting of Christian ity, see the Historical and Geographical Index in Volume II. wisdom, and knowledge of their Christian liberty, and thus undermined his influence, and the credit of his ministry. Hence two parties were formed; one of which contended strenuously for the observance of Jewish ceremonies, while the other, misinterpreting the true nature of Christian liberty, indulged in excesses which were contrary to the design and spirit of the Gospel. One party boasted that they were the followers of Paul; and another, that they were the followers of Apollos. The Gentile converts partook of things offered to idols, which the Jewish Christians affirmed to be unlawful. The native Corinthian converts had not so entirely eradicated that lasciviousness to which they had been addicted in their heathen state, but that they sometimes committed the vilest crimes: and one of them had even proceeded so far as to marry his stepmother. Some of them, also, supporting themselves by philosophical arguments and speculations, denied the resurrection of the dead. The richer members of the church misconducted themselves at the celebration of the Lord's Supper; while others, who possessed spiritual gifts, behaved themselves insolently, on account of their acquirements. Women also, with unveiled heads, spoke in their assemblies for divine worship. It further appears that many the Heathen tribunals, instead of bringing their complaints of the Corinthian Christians prosecuted their brethren before before Christian tribunals; and that violent controversies were agitated among them concerning celibacy and marriage. Although these evils originated (as above noticed) chiefly with the false teachers, yet they are in part at least to be ascribed to the very corrupt state of morals at Corinth. It is well known that at the temple of Venus, erected in the centre of that city, one thousand prostitutes were maintained in honour of her. Hence it happened that some, who professed themselves Christians, regarded the illicit intercourse of the sexes as a trifling affair: and as the eating of things offered to idols was, in itself, an indifferent thing, they frequently went to the temples of the heathen deities to partake of the meat that had been there sacrificed, by which means they rendered themselves accessary to idolatry. II. The OCCASION on which this Epistle was written, appears from its whole tenor to have been twofold, viz. First, the information which the apostle had received from some members of the family of Chloe, while he was at Ephesus, concerning the disorders that prevailed in the church at Corinth; such as, 1. Schisms and divisions (1 Cor. i. 11. et seq.); 2. Many notorious scandals, as the prevalence of impurity, incests, covetousness, lawsuits of Christians before Pagan magistrates (v. vi.); 3. Idolatrous communion with the Heathens at their idol-feasts (viii. x.); 4. Want of decorum and order in their public worship (xi. 2—16. xiv.); Gross profanation of the Lord's Supper (xi. 17-34.); and, 6. The denial of the resurrection and eternal life. (xv. 12. et seq.) The second cause of Saint Paul's writing this Epistle was his receiving a letter from the church at Corinth, by the hands of Stephanas, Fortunatus, and Achaicus (xvi. 17. vii. 1.), in which the Corinthian Christians requested his advice concerning some particular cases; as, 1. Concerning marriage (vii. 1. et seq.); 2. Things sacrificed to idols (viii.); 3. Spiothers (xiv.); and, 5. Concerning the making of charitable ritual gifts (xii.); 4. Prophesying, or teaching and instructing collections for the poor brethren in Judæa. (xvi. 1. et seq.)5. Hence we learn that Saint Paul maintained a constant intercourse with the churches which he had planted, and was acquainted with all their circumstances. They seem to have applied to him for advice in those difficult cases, which their own understanding could not solve; and he was ready, on all occasions, to correct their mistakes. III. The SCOPE of this Epistle, therefore, is conformable to the circumstances that caused the apostle to write it, and in like manner is twofold; viz. 1. To apply suitable remedies to the disorders and abuses which had crept into the church at Corinth; and, 2. To give the Corinthians satisfactory answers on all those points concerning which they had requested his advice and information. The Epistle accordingly divides itself into three parts. PART 1. The Introduction (i. 1—9.), in which Paul expresses his Satisfaction at all the Good he knew of them, particularly at their having received the Gifts of the Holy Spirit, for the Confirmation of the Gospel. The reader will find an instructive account of the state of the church at Corinth in Prof. Storr's Note Historica, epistolarum Paulli ad Corin thios interpretationi inservientes, in the second volume of his Opuscula Academica, pp. 242-266, Roberts's Clavis Bibliorum, p. 748. SECT 1. contains a reproof of the corruptions and abuses PART II. discusses various Particulars adapted to the State of ure from Corinth, went into Asia, and visited Ephesus, Jethe Corinthian Church; which may be commodiously ar-rusalem, and Antioch, after which, passing through Galatia ranged into two Sections. and Phrygia, he returned to Ephesus, where he remained three years. (Acts xviii. 18-23. xix. 1. xx. 31.) At the close of his residence at Ephesus, Saint Paul wrote this Epistle, as appears from 1 Cor. xvi. 8. where he says, I will tarry at Ephesus until Pentecost; and that it was written at the preceding passover, is further evident from 1 Cor. v. 7. where the apostle uses this expression, ye are unleavened,— that is, ye are now celebrating the feast of unleavened bread. Now, as Saint Paul's departure from Ephesus, after residing there three years, took place about the year of Christ 56, it follows that the first Epistle to the Corinthians was written about that time.5 among them. (i. 10-31. ii.—iv.) married his own step-mother. (v.) iii. A reproof of their covetous and litigious temper, which caused them to prosecute their Christian brethren before heathen courts of judicature. (vi. 1-9.) iv. A dissuasive from fornication,-a sin to which they had been extremely addicted before they were converted, and which some of the Corinthians appeared to have considered an indifferent matter.thians was never doubted. It was cited or alluded to repeatThe genuineness of Saint Paul's first Epistle to the CorinThe enormity of this sin is very strongly represented. (vi. 10—20.) SECT. 2. contains an answer to the questions which the Co-edly by Clement of Rome, Ignatius,' and Polycarp, in the rinthian church had proposed to the apostle. (vii.-xv.) i. Directions concerning matrimony (vii. 1-16.), the celibacy of virgins (25-38.) and widows (39-40.); in which Saint Paul takes occasion to ing when they may, and when they may not, be lawfully eaten. (viii. -xi. 1.) iii. Saint Paul answers a third query concerning the manner in which women should deliver any thing in public, when called to it by a divine impulse. He particularly censures the unusual dress of both sexes in prophesying, which exposed them to the contempt of the Greeks, anong whom the men usually went uncovered, while the women were veiled. (xi. 2-17.) $iv. A reproof of their irregularities, when celebrating the Lord's Sup per, with directions for receiving it worthily. (xi. 17-34.) (xii-xiv.) v. Instructions concerning the desiring and exercising of spiritual gifts. Svi. The certainty of the resurrection of the dead defended against the false teacher or teachers. (xv.) It appears from the twelfth verse of this chapter that the doctrine of the resurrection from the dead was denied by certain false teachers; in consequence of which Saint Paul discusses the three following questions: I. Whether there will be a resurrection from the dead? II. What will be the nature of the resurrection-bodies? first century. In the following century it was cited by TaIn the third century, this Epistle was acknowledged to be tian, Irenæus,10 Athenagoras," and Clement of Alexandria.12 Saint Paul's by Tertullian, Caius," and Origen.15 The testimonies of later writers are too numerous and explicit to render any detail of them necessary. V. An important question has been much agitated, Whether Saint Paul wrote any other Epistle to the Corinthians besides those we now have. In 1 Cor. v. 9. the following words occur-Ezpata insan, which in our version is rendered-I have written to you in an epistle. From this text it has been inferred, that Saint Paul had already written to the Corinthians an Epistle which is no longer extant, and to which he alludes; while others contend, that by Ts, he means only the Epistle which he is writing. The former opinion is advocated by Calvin, Beza, Grotius, Cappel, Witsius, Le Clerc, Heinsius, Mill, Wetstein, Beausobre, Bishop Pearce, Dr. Doddridge, Mr. Scott, Michaelis, Storr, Rosenmiller, Hug, and Schleusner: and the latter opinion, after Chrysostom, Theodoret, and other fathers, is defended by Fabricius, Glassius, Calmet, III. What will become of those who will be found alive at the day of Dr. Whitby, Stosch, Jer. Jones, Drs. Edwards, Lardner, and judgment? if there be no resurrection. (19.) vii. Those, who were baptized in the faith that Christ died for them, and rose again, are deceived. (29.) viii. The apostles and Christians in general, who suffer persecution, on the ground that, after they had suffered awhile here, they shall have a glorious resurrection, are acting a foolish and unprofitable part. (30-35.) II. He shows what will be the nature of the resurrection-bodies, and in what manner this great work will be performed. (35–49.) III. He shows what will become of those who will be found alive at the day of judgment. (50-57.) This important and animating discussion is followed by Macknight, Purver, Archbishop Newcome, Bishop Tomline (whose words are adopted by Bishop Mant and Dr. D'Oyly), and Bishop Middleton. A third opinion is that of Dr. Benson, which is acceded to by Dr. Clarke, viz. that Saint Paul refers to an Epistle which he had written, or begun to write, but had not sent; for, on receiving further information from Stephanas, Fortunatus, and Achaicus, he suppressed that, and wrote this, in which he considers the subject more at large. The weight of evidence, however, is most decidedly in favour of the opinion, that the apostle wrote only the two epistles now extant, which bear his name.16 On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulina, Chap. III.1 SECTION V. ON THE SECOND EPISTLE TO THE CORINTHIANS. Date and where written.-II. Occasion of this Epistle.— III. Scope.-IV. Synopsis.-V. Observations on this Epistle.-VI. A supposed chronological difficulty elucidated. The use which we should make of this doctrine. (58.)2 PART III. contains the Conclusion, comprising Directions relative to the Contributions for the Saints at Jerusalem,3 pro-I. mises that the Apostle would shortly visit them, and Salutations to various Members of the Church at Corinth. (xvi.) IV. Although the subscription to this Epistle purports that it was written at Philippi, yet, as this directly contradicts I. THE preceding Epistle, we have seen, was written Saint Paul's own declaration in xvi. 8., we must look to the from Ephesus about the year 57, before Saint Paul's deEpistle itself for notes of time, that may enable us to ascer-parture from that city. On quitting Ephesus he went to tain its date. We have seen that Saint Paul, on his depart- Troas, which place was situated on the shore of the Agean On the subject of the spiritual gifts discussed in chap. xii. the reader is referred to Dr. Bloomfield's Recensio Synoptica, vol. vi. pp. 552–570. Dr. A. Clarke on 1 Cor. xv. The Jews, who lived out of Palestine, were chiefly engaged in trade, and were generally in more affluent circumstances than those who resided in Judæa, to whom they usually sent an annual relief. (Vitringa de Syn. Vet. lib. iii. p. i. c. 13.) Now, as the Gentile Christians became brethren to the Jews, and partook of their spiritual riches, Saint Paul thought it equitable that the Greek Christians should contribute to the support of their poorer brethren in Judæa. (Rom. xv. 26, 27.) When he was at Jeru. salem, he had promised Peter and James that he would collect alms for this purpose (Gal. ii. 10.); and accordingly we find (1 Cor. xvi. 1-4.) that he made a collection among the Christians at Corinth. Michaelis, vol. iv. p. 61. 4 See p. 324. supra. Michaelis is of opinion that the mistake in the subscription arose from misunderstanding p (xvi. 5.) to mean I am no travelling through, instead of "my route is through Macedonia," which it evidently means. Vol. iv. p. 43. Michaelis, vol. iv. p. 42. Paley's Hore Paulinæ, p. 96. Mill, Whitby, 9 Ibid. Svo. vol. ii. p. 140.; 4to. vol. i. p. 355. 14 Ibid. Svo. vol. ii. pp. 374, 375.: 4to. vol. i. pp. 482, 483. 17 Lardner's Works, 8vo. vol. vi. pp. 314, 315.; 4to. vol. iii. p. 291., sea, in expectation of meeting Titus, and receiving an account of the success with which (he hoped) his former Epistle had been attended, and of the present state of the Corinthian church. (2 Cor. ii. 12.) But not meeting him there (13.), Paul proceeded to Macedonia, where he obtained the desired interview, and received satisfactory information concerning the promising state of affairs at Corinth. (vii. 5, 6.) From this country, and probably from Philippi (as the subscription imports), the apostle wrote the second letter (2 Cor. viii. 1—14. ix. 1-5.); which he sent by Titus and his associates, who were commissioned to hasten and finish the contribution among the Christians at Corinth, for the use of their poor brethren in Judæa. (ix. 2-4.) From these historical circumstances, it is generally agreed that this Epistle was written within a year after the former, that is, early in A. D. 58., and according to Dr. Bloch, at Beroea. The genuineness of this Epistle was never doubted; and as it is cited or referred to by nearly the same ancient writers, whose testimonies to the first Epistle we have given in the preceding section, it is not necessary to repeat them in this place. II. The first Epistle to the Corinthians produced very different effects among them. Many amended their conduct, most of them showed strong marks of repentance, and evinced such respect for the apostle, that they excommunicated the incestuous person (2 Cor. ii. 5-11. vii. 11.); requested the apostle's return with tears (vii. 7.); and became zealous for him, that is, they vindicated the apostle and his office against the false teacher and his adherents. (vii. 7-11.) Others, however, of the Corinthians, adhered to the false teacher, expressly denied his apostolical ministry, and even furnished themselves with arguments which they pretended to draw from his first Epistle. He had formerly intimated his intention of taking a journey from Ephesus to Corinth, thence to visit the Macedonian churches, and from them to return to Corinth (2 Cor. i. 15, 16.); but the unhappy state of the Corinthian church led him to alter his intention, since he found he must have treated them with severity, had he visited them. (23.) Hence his adversaries charged him, 1. With levity and irresolution of conduct (2 Cor. i. 18.), and, therefore, he could not be a prophet; 2. With pride and tyrannical severity on account of his treatment of the incestuous person; 3. With arrogance and vain-glory in his ministry, therein lessening the authority of the law; and, 4. With being personally contemptible, intimating, that however weighty he might be in his letters, yet in person he was base and despicable. (2 Cor. x. 10.) Such were the principal circumstances that gave occasion to this second Epistle to the Corinthians, to which we may add their forwardness in the contribution for the poor saints in Judæa, and their kind and benevolent reception of Titus. III. Agreeably to these circumstances the SCOPE of this Epistle is chiefly, 1. To account for his not having come to them so soon as he had promised, viz. not out of levity, but partly in consequence of his sufferings in Asia, which prevented him (2 Cor. i. 8. 11.), and partly that he might give them more time to set their church in better order, so that he might come to them with greater comfort. (ii. 3, 4.) 2. To declare that his sentence against the incestuous person was neither rigid nor tyrannical (ii. 5—11.), but necessary and pious; and now, as excommunication had produced so good an effect upon that offender, the apostle, commending the obedience of the Corinthians, exhorts them to absolve him from that sentence and to restore him to communion with the church. tion of his apostolic office and power, and his extraordinary PART II. The Apologetic Discourse of St. Paul, in which, SECT. 2. He exhorts them to a liberal contribution for their poor brethren in Judæa. (viii. ix.) SECT. 3. He resumes his apology; justifying himself from the charges and insinuations of the false teacher and his followers; in order to detach the Corinthians from them, and to re-establish himself and his authority. (x.-xiii. 10.) PART III. The Conclusion. (xiii. 11-14.) is, the confidence of the apostle in the goodness of his cause, V. "The most remarkable circumstance in this Epistle and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous powers which he had exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to himself or to the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance, and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been any thing of imposture among the Christians, it was next to impossible, but such a conduct must have occasioned a disclosure of it." Of the effects produced by this second Epistle, we have noticed (in Acts xx. 2, 3.) Saint Paul's second journey to no circumstantial account; for Saint Luke has only briefly Corinth, after he had written this Epistle. We know, however, that he was there, and that the contributions were brought to him in that city for the poor brethren at Jeruhe sent salutations from some of the principal members of salem (Rom. xv. 26.); and that, staying there several months, that church to the Romans. (xvi. 22, 23.) "From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his Epistle to the Corinthians, Saint Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by Saint Paul, in virtue of his apostolical powers, and by an act of severity which he had threatened (2 Cor. xiii. 2, 3.); or this adversary of the apostle must have quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a ing the Gospel, which he does, not for his own glory, but for xii. 14. and xiii. 1, 2., in which passages the apostle mentions 1 Roberts's Clavis Bibliorum, p. 754. The various emotions, which evi dently agitated the mind of St. Paul when writing this epistle, and also his toli indole et oratione. 8vo. Trajecti ad Rhenum, 1818. Michaelis, vol. iv. p. 74. matter of fact. Michaelis has produced another, more simple and natural, viz. that Paul, on his return from Crete, visited Corinth a second time before he went to winter at Nicopolis. This second visit is unnoticed in the Acts, because the voyage itself is unnoticed. The third visit promised in 2 Cor. xii. 14. and xiii. 1, 2. was actually paid on the apostle's second return to Rome, when he took Corinth in his way. (2 Tim. iv. 20.) "Thus critically does the book of the Acts harmonize, even in its omissions, with the Epistles: and these with each other, in the minute incidentul circumstance of the third visit."2. On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulinæ, Chap. IV.3 SECTION VI. ON THE EPISTLE TO THE GALATIANS. I. Notice of the Christian church in Galatia.-II. Date.-III. Genuineness and authenticity of this Epistle.-IV. Its occasion and scope.-V. Synopsis of its contents.-VI. Observations on this Epistle. I. CHRISTIANITY was very early planted in Galatia by Paul himself, and it appears from the Acts of the Apostles that he visited the churches in this country more than once. Two distinct visits are clearly marked, viz. the first about the year 50 (Acts xvi. 6.), and the second about the year 51 or 55. (xviii. 23.) 337 remark, that this Epistle was acknowledged to be genuine by the heretic Marcion, who reckoned it the earliest written of all Saint Paul's Letters, and accordingly placed it first in his Apostolicon, or Collection of Apostolical Writings.15 were composed partly of converted Jews and partly of GenIV. The Churches in Galatia, as in most other countries, tile converts, but the latter seem to have been most numerous. long after the Galatians had embraced Christianity, a certain It appears from the contents of this Epistle, that, not judaizing teacher or false apostle had either crept in or risen tioned Saint Paul's apostolical authority, insinuating that up among them, who, to advance his own doctrine, quesPeter and the apostles of the circumcision were superior to him, and consequently much more to be regarded. It was further insinuated that they never preached against the circumcision of Gentile converts: but that it was a doctrine peculiar to Paul, who was only an apostle of men, and had not such extraordinary powers and illumination as had been conferred on the other apostles. The false teacher seems even to have intimated, that Saint Paul did himself secretly, and at some times, preach the necessity of circumcision to the insisted on the contrary. In short, the false apostle was deGentile converts; though generally, and at other times, he sirous that all Gentile Christians should submit themselves to circumcision, and consequently oblige themselves to observe the whole law of Moses, as if the Gospel of Jesus so successful was this teacher in propagating this error, that Christ alone were insufficient to justify and save them. And (Gal. v. 2-12.) From the expression of Saint Paul in Gal. some of the Galatians actually submitted to be circumcised. v. 9-10., it is probable that this disturbance in the Galatian churches was made by one judaizing teacher only, and not II. There is great diversity of opinion among learned men and, from what is said in vi. 12, 13., it appears that he was by several zealots, as some commentators have supposed; concerning the date of the Epistle to the Galatians. Wein- a man of immoral character, who acted not from any religart supposes it to have been written so early as the year 48gious views or motives, but from vain-glory and fear; that Michaelis, in 49; Cappel, in 51; Bishop Pearson, in 57; he might conciliate the favour of the Jews by increasing the Mill, Fabricius, Moldenhawer, and others, in 58; Van Til number of proselytes, and so escape the persecutions raised and Dr. Doddridge, in 53; Hottinger, in 54; Lord Barrington, by the unbelieving Jews against Saint Paul, and those who Drs. Benson and Lardner, in 53; Beausobre, Rosenmüller, adhered to his doctrines. and Dr. A. Clarke, in 52 or 53; Bishop Tomline, in 52. Theodoret, who is followed by Dr. Lightfoot and some others, imagine that it was one of those Epistles which Saint Paul wrote from Rome during his first confinement; but this opinion is contradicted by the apostle's silence concerning his bonds, which he has often mentioned in the letters that are known to have been written at that time. It is evident that the Epistle to the Galatians was written early, because he complains in it of their speedy apostasy from his doctrine, (Gal. i. 6.), and warns them in the strongest and most forcible terms against the judaizing teachers, who disturbed the peace of the churches in Syria and Asia Minor. (i. 7-9. iii. 1.) The warmth of the apostle's expressions led Tertullian to conclude that Saint Paul was him self a neophyte or novice in the Christian faith at the time of writing this Epistle. And as no intimation is given through the whole of it that he had been with them more than once, we are authorized to conclude, that he wrote this letter from Corinth about the end of 52, or early in the year 53. The subscription, indeed, states it to have been written from Rome: but this is evidently spurious, for Saint Paul's first journey to Rome did not take place until at least ten years after the conversion of the Galatians. III. The genuineness of this Epistle was never doubted. It is cited by the apostolic fathers, Clement of Rome, Hermas, Ignatius, and Polycarp ;9 and is declared to be authentic by Irenæus,10 Clement of Alexandria," Tertullian,12 Caius,13 Origen, and by all subsequent writers. It is worthy of 1 Michaelis, vol. iv. p. 37. Dr. Hales's Chronology, vol. ii. book ii. p. 1123. Calinet, Preface sur la seconde Epitre aux Corinthiens. Lardner's Works, Svo. vol. vi. pp. 324, 325.; 4to. vol. iii. p. 296. Rosenmüller, Scholia in N. T. tom. iv. pp. 251, 252.; Bloch, Chronotaxis Scriptorum Pauli, pp. 192-203.; Hug's Introduction, vol. ii. pp. 385-392. Michaelis, vol. iv. pp. 13-75. Whitby's and Macknight's Prefaces to 2 Corinthians. Compare Gal. i. 8. 11. iii. i. et seq. Lardner's Works, 8vo. vol. ii. p. 37.; 4to. vol. i. Cont. Marcion, lib. i. c. 20. Ibid. 8vo. vol. ii. p. 76. ; 4to. vol. i. p. 319. Ibid. 8vo. vol. ii. p. 57.; 4to. vol. i. p. 309. p. 330. 368. Ibid. 8vo. vol. ii. p. 95.; 4to. vol. i. 10 Ibid. 8vo. vol. ii. pp. 163, 164.; 4to. vol. i. to write this Epistle with his own hand (Gal. vi. 11.), con- three parts, viz. PART I. The Introduction. (i. 1—5.) SECT. 1. is a vindication of Saint Paul's apostolical doctrine SECT. 2. The apostle disputes against the advocates for cir- Si. That justification is by faith in Christ, and not by the works of the $ii. That the design of God in giving the law was, not to justify but to SECT. 3. shows the great weakness and folly of the Galatians in going about to subject themselves to the law, and that 15 Epiphanius, Hæres. 42. by submitting to circumcision they became subject to the whole law, and would forfeit the benefits of the covenant of grace. (iv. 8-21. v. 1–9.) SECT. 4. contains various instructions and exhortations for Christian behaviour, and particularly concerning a right use of their Christain freedom. (v. 10—16. vi. 1—10.) PART III. The Conclusion, which is a Summary of the Topics discussed in this Epistle, terminates with an Apostolical Benediction. (vi. 11—18.) VI. Although the subject discussed in the Epistle to the Galatians is the same that is treated in the Epistle to the Romans, viz. the doctrine of justification by faith alone, yet the two Epistles differ materially in this respect. The Epistle to the Galatians (which was first written) was designed to prove against the Jews, that men are justified by faith without the works of the law of Moses, which required perfect obedience to all its precepts, moral and ceremonial, under the penalty of the curse, from which the atonements and purifications prescribed by Moses had no power to deliver the sinner. On the contrary, in his Epistle to the Romans, Saint Paul treats of justification on a more enlarged plan; his design being to prove against both Jews and Gentiles, that neither the one nor the other can be justified meritoriously by performing works of law, that is, the works enjoined by the law of God, which is written on men's hearts; but that all must be justified gratuitously by faith through the obedience of Christ. The two Epistles, therefore, taken together, form a complete proof, that justification is not to be obtained meritoriously, either by works of morality, or by rites and ceremonies, though of divine appointment; but that it is a free gift, proceeding entirely from the mercy of God, to those who are qualified by faith to receive it.2 In This Epistle is written with great energy and force of language, and at the same time affords a fine instance of Saint Paul's skill in managing an argument. The chief objection, which the advocate or advocates for the Mosaic law had urged against him, was, that he preached circumcision. the beginning of the Epistle he overturns this slander by a statement of facts, without taking any express notice of it; but at the end he fully refutes it, that he might leave a strong and lasting impression upon their minds. I. SECTION VII. ON THE EPISTLE TO THE EPHESIANS. Account of the church at Ephesus.-II. Genuineness ana I. CHRISTIANITY was first planted in this city by Saint Paul, about A. D. 54, when he reasoned with the Jews in their sy nagogues for the space of three months; he did not, however, continue long there at that time, but hastened to keep the feast at Jerusalem, promising to return again to his hearers. (Acts xviii. 19-21.) Accordingly he came to Ephesus early the following year (Acts xix. 1. et seq.), and preached the word with such success, and performed such extraordinary miracles among them, that a numerous church was formed there, chiefly composed of Gentile converts; whose piety and zeal were so remarkable, that many of them, in abhorrence of the curious arts which they had used, burnt their magical books, to a great value. (xix. 19.) And such was the apostle's concern for their spiritual welfare, that he did not leave them until A. D. 56, when he had been about three years among them. (xx. 31.) After this he spent some time in Macedonia and Achaia; and on his return to Jerusalem (A. D. 57) he sent for the elders of the Ephesian church to meet him at Miletus. There he took an affectionate leave of them, as one that should see them no more; appealing to them with what fidelity he had discharged his ministry among them, and exhorting them to "take heed unto themselves, and unto the flock" committed to their care, lest they should be corrupted by seducing teachers who would rise among them, and artfully endeavour to pervert them. (xx. 17-38.) II. The apostle Paul is universally admitted to be the author of the Epistle to the Ephesians. It is expressly cited as his production by Ignatius, who has not fewer than seven distinct allusions to it; and as he was contemporary with Saint Paul, his testimony alone is sufficient to determine its genuineness. This Epistle is likewise alluded to by Polycarp, and is cited by name by Irenæus, Clement of Alexandría, Tertullian, Origen," and by all subsequent writers without exception. Most of the ancient manuscripts, and all the ancient versions, have the words e Eper," at Ephesus," in the Epistle was written to the Ephesians. But Grotius, Mill, Wetstein, Vitringa, Venema, Benson, Paley, and other learned men, have doubted or denied that this Epistle was written to the Ephesians, and have argued that it must have been written to the Laodiceans. They rest this opinion, first, on the assertion of Marcion, a heretic of the second century, who affirmed the same thing, but his testimony is of no weight; for Marcion altered and interpolated the writings of the New Testament, to make them favourable to his sentiments, and upon this very account he is censured by Tertullian (A. D. 200), as setting up an interpolation of his own with regard to the Epistle in question, in opposition to the true testimony of the church.12 They further appeal to a passage in Basil's second book against Eunomius, in which he thus cites Eph. i. 1. "And writing to the Ephesians, as truly united to him who is' through knowledge, he called them in a peculiar sense such who are,' saying; to the saints who are' (or even) to the faithful in Christ Jesus.' For so those before us have transmitted it, and we have found it in ancient copies." From the concluding sentence of this quotation it is inferred that certain manuscripts, which Basil had seen, omitted the words w Ew, at Ephesus." Michaelis, however, has shown at considerable length, that On the undesigned coincidences between this Epistle and the omission of the word "who are," was the subject the Acts of the Apostles, see Dr. Paley's Hora Paulina, of Basil's implied censure, as being hostile to the inference Chap. V.4 In critically studying this Epistle, much assist- he wished to deduce, and not the omission of the words ance will be obtained from Dr. Bloomfield's Recensio Synop-Epar. And, as this father, in another passage of his writings, tica, vol. vii. pp. 311-509. Though the erroneous doctrines of the judaizing teacher and his followers, as well as the calumnies which they spread for the purpose of discrediting him as an apostle, doubtless occasioned great uneasiness of mind to him and to the faith-first verse of this Epistle, which is an evident proof that the ful in that age, and did considerable injury among the Galatians, at least for some time: yet, ultimately, these evils have proved of no small service to the church in general. For, by obliging the apostle to produce the evidences of his apostleship, and to relate the history of his life, especially after his conversion, we have obtained the fullest assurance that he really was an apostle, called to be an apostle by Jesus Christ himself, and acknowledged to be such by those who were apostles before him; consequently, we are assured that our faith in the doctrines of the Gospel as taught by him (and it is he who has taught the peculiar doctrines of the Gospel most fully) is not built on the credit of men, but on the authority of the Spirit of God, by whom Saint Paul was inspired in the whole of the doctrine which he has delivered to the world. As this letter was directed to the churches of Galatia, Dr. Macknight is of opinion, that it was to be read publicly in them all. He thinks, that it was in the first instance sent by Titus to the brethren in Ancyra, the chief city of Galatia, with an order to them to communicate it to the other churches, in the same manner as the first Epistle to the Thessalonians was appointed to be read to all the brethren in that city, and in the province of Macedonia. 1 Compare, among other passages, Gal. iii. 2, 3. 5. iv. 21. v. 1-4. Dr. Macknight's Preface to the Epistle to the Galatians, sect. 3. 3 Ibid. Calmet, Preface sur l'Epitre aux Galates. Rosenmüller, Scholia in N. T. tom. iv. pp. 394-396.; Bloch, Chronotaxis Scriptorum Pauli, pp. 131159.; Lardner's Works, 8vo. vol. vi. pp. 305-314.; 4to. vol. iii. pp. 287291.; Whitby's Preface; Hug's Introduction, vol. ii. pp. 361-367.; Michae lis. vol. iv. pp 8-22 Lardner, 8vo. vol. ii. p. 70:; 4to. vol. i. p. 316. 10 Ibid. 8vo. vol. ii. pp. 263, 264.; 4to. vol. i. p. 423. 11 Ibid. 8vo. vol. ii. p. 472.; 4to. vol. i. p. 535. 12 Ibid. 8vo. vol. ii. pp. 263, 261.; 4to. vol. i. p. 423. 13 See the original passage in Lardner, 8vo. vol. iv. p. 401.; 4to. vol. ii. p. 466.; or in Michaelis, vol. iv. pp. 142-146. |