expressly cites the Epistle to the Ephesians' without any hesitation, it is evident that in his time (the latter part of the fourth century) this Epistle was not considered as being addressed to the Laodiceans.

III. The subscription to this Epistle states, that it was written from Rome, and sent to the Ephesians by Tychicus, who was also the bearer of the Epistle to the Colossians, the similarity of which in style and subject shows that it was written at the same time. That this Epistle was written during Saint Paul's first imprisonment at Rome, is evident from its allusions to his confinement (iii. 1. iv. 1. vi. 20.); and as he does not express in it any hopes of a speedy release (which he does in his other Epistles sent from that city), we conclude with Dr. Lardner, Bishop Tomline, and others, that it was written during the early part of Saint Paul's imprisonment, and probably in the year 61, soon after he arrived at Rome.

Thirdly, it is contended that there are no allusions in this Epistle to St. Paul's having resided among the persons to whom it is addressed; and that the expressions in Eph. i. 15. iii. 2. and iv. 21. appear to be more suitable to persons whom he had never seen (which was the case of the Christians at Laodicea), than to the Ephesians, among whom he had resided about three years. (Acts xx. 31.) But these passages admit of easy and satisfactory interpretations, which directly refute this hypothesis. It will be recollected that four or five years had elapsed since Saint Paul had quitted Ephesus: he IV. As Saint Paul was, in a peculiar manner, the apostle might, therefore, with great propriety, express (in i. 15.) his of the Gentiles, and was now a prisoner at Rome in concomplacency on hearing that they continued steadfast in the sequence of his having provoked the Jews, by asserting that faith, notwithstanding the various temptations to which they the observance of the Mosaic law was not necessary to obtain were exposed. Again, the expression in iii. 2. (sys novas the favour of God, he was apprehensive lest advantage should THY Omer) which many translate and understand to mean, be taken of his confinement to unsettle the minds of his if ye have heard of the dispensation, more correctly means, Ephesian converts, who were almost wholly Gentiles. Hearsince ye have heard the dispensation of the grace of God, which ing, however, that they stood firm in the faith of Christ, he had been made known to them by Saint Paul himself. Con- wrote this Epistle in order to establish them in that faith, and sequently this verse affords no countenance to the hypothesis to give them more exalted views of the love of God, and above mentioned. The same remark applies to iv. 21., where of the excellency and dignity of Christ; and at the same a similar construction occurs, which ought in like manner to time to fortify their minds against the scandal of the cross. be rendered, since indeed ye have heard him, &c. But most With this view, he shows them that they were saved by stress has been laid upon the direction given by Saint Paul grace; and that, however wretched they once were, now they in Col. iv. 16.—that the Colossians should "cause the Epis-had equal privileges with the Jews. He then proceeds to tle which he wrote to them to be read also in the church of encourage them to persevere in their Christian calling, by the Laodiceans, and that they should likewise read the declaring with what steadfastness he suffered for the truth, Epistle from Laodicea;"-which (it is contended) affords a and with what earnestness he prayed for their establishment plain proof that the Epistle, in our copies inscribed to the and continuance in it; and urges them to walk in a manner Ephesians, must be that which is intended in Col. iv. 16., | becoming their profession, in the faithful discharge both of and consequently was originally written to the Laodiceans. the general and common duties of religion, and of the special But this conclusion does not necessarily follow: for it is duties of particular relations. most probable, that by "the Epistle from Laodicea," Saint Paul meant the Epistle to the Ephesians, a copy of which was sent by the apostle's directions to the Laodiceans, whose city lay between Ephesus and Colosse; and, as it was within the circuit of the Ephesian church (which was the metropolitan of all Asia, as Ephesus was the chief city of proconsular Asia), the Epistle to the Ephesians, as already remarked,2 may refer to the whole province.

Michaelis, Haenlein, Hug, and Cellérier, after Archbishop Usher and Bengel, get rid of all the difficulties attending this question, by supposing the Epistle to have been encyclical or circular, and addressed to the Ephesians, Laodiceans, and some other churches in Asia Minor. But it could hardly be circular in the sense in which Michaelis understands that term: for he supposes that the different copies transmitted by Saint Paul had Epsow, at Ephesus, & adinux, at Laodicea, &c. as occasion required, and that the reason why all our manuscripts read Eper is, that when the books of the New Testament were first collected, the copy used was obtained from Ephesus; but this, Bishop Middleton observes, seems to imply what cannot be proved-that the canon was established by authority, and that all copies of this Epistle, not agreeing with the approved edition, were suppressed.

Dr. Macknight is of opinion, that Saint Paul sent the Ephesians word by Tychicus, who carried their letter, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians. This hypothesis will account, as well as that of Michaelis, for the want of those marks of personal acquaintance which the apostle's former residence might lead us to expect, and on which so much stress has been laid: for every thing local would be purposely omitted in an Epistle which had a further destination. The reader will adopt which of these hypotheses he may deem the best supported: we think the solution last stated, the most natural and probable; and that, when the united testimonies of manuscripts, and all the fathers, with the exception of Basil, are taken into consideration, we are fully justified in regarding this Epistle as written to the Ephesians.3 1 Lardner, 8vo. vol. iv. p. 401.; 4to. vol. ii. p. 467., 2 See Vol. I. p. 58.

Stosch, de Epistolis Apostolorum non deperditis, p. 101. et seq. Calmet, Preface sur l'Epitre aux Ephesiens; Rosenmüller and Koppe in their re spective Prolegomena to this epistle. Michaelis, vol. iv. pp. 123-116. Lardner's Works, 8vo. vol. vi. pp. 416-456.; 4to. vol. iii. pp. 342-362. Macknight on Col. iv. 16. Cellerier, Introd. au Nouv. Test. p. 423. Hug's Introd. vol. ii. pp. 425-433. Bishop Middleton on the Greek Article, pp. 508-518. (first edit.), who observes, that if ever there were an epistle from Saint Paul to the Laodiceans, it is lost; for that which is extant in Fabri

cius and in Mr. Jones's work on the canon (and of which we have given a translation in Appendix I to Vol. I. Sect. II.) is universally admitted to be a forgery; yet the loss of a canonical writing is of all suppositions the most improbable.

V. In this Epistle we may observe the following particulars, besides the inscription (i. 1, 2.); viz. PART I. The Doctrine pathetically explained, which contains,

SECT. 1. Praise to God for the whole Gospel-blessing (i. 3—
14.), with thanksgiving and prayer for the saints. (i. 15-
23. ii. 1-10.)

SECT. 2. A more particular admonition concerning their once
wretched but now happy condition. (ii. 11—22.)
SECT. 3. A prayer for their establishment. (iii.)
PART II. The Exhortation.

SECT. 1. General, to walk worthy of their calling, agreeable to
(1.) The unity of the Spirit, and the diversity of his gifts, (iv. 1—16.)
(2.) The difference between their former and present state. (iv.
17-24.)

SECT. 2. Particular.

(1.) To avoid lying, anger, theft, and other sins (iv. 25-31. v. 1-21.), with a commendation of the opposite virtues.

(2.) To a faithful discharge of the relative duties of wives and husbands (v. 22-23.), of children and parents (vi. 1-4.), and of masters and ser. vants. (vi. 5-9.)

SECT. 3. Final. To war the spiritual warfare. (vi. 10—20.) PART III. The Conclusion. (vi. 21—24.)

VI. The style of this Epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (i. 15.), and transported with the consideration of the unsearchable wisdom of God, displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers, through faith, of all the benefits of Christ's death, he soars high in his sentiments on these grand subjects, and gives his thoughts utterance in sublime and copious expressions. Many of them contain happy allusions to the temple and statue of Diana at Ephesus. "No real Christian," says Dr. Macknight, "can read the doctrinal part of the Epistle to the Ephesians, without being impressed and roused by it, as by the sound of a trumpet."

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hore Pauline, Chap. VI.

For a table of the corresponding passages in this Epistle, and in that of the Colossians, see page 34. infra.

Preface to Ephesians, sect. 6.

III. The more immediate occasion of the Epistle to the Philippians was the return of Epaphroditus, one of their pastors, by whom Paul sent it, as a grateful acknowledgment of their kindness in sending him supplies of money. From the manner in which Paul expressed himself on this occasion, it appears that he was in great want of necessaries before their contributions arrived; for as he had not converted the Romans, he did not consider himself as entitled to receive supplies from them. Being a prisoner, he could not work as formerly; and it was his rule never to receive any thing I. Account of the church at Colossa.-II. Date.—III. Ocea from the churches where factions had been raised against him. It also appears that the Philippians were the only church from whom he received any assistance, and that he conferred this honour upon them, because they loved him exceedingly, had preserved the Christian doctrine in purity, and had always conducted themselves as sincere Christians.

evident from his own declaration in ii. 1. where he says that | principalities or powers, that he alone was the head of the neither the Colossians nor the Laodiceans had then "seen church, and had reconciled men to the Father. (15-20.) The his face in the flesh." But though Paul had never been in inference from this description is evident, that Jesus was superior Colossæ when he wrote this Epistle, yet Christianity had to angels; that they were created beings, and ought not to be evidently been taught, and a church planted there. Rosen- worshipped. In verse 21. Paul returns from this digression to muller is of opinion, that the Gospel was introduced into that the sentiments with which he had introduced it in the thirteenth city by Epaphras. It is not improbable that Epaphras, who and fourteenth verses; and again expresses his joy, that the is mentioned in i. 7. iv. 12, 13., was one of the earliest Colossians remained faithful to the Gospel, which was to be "eachers; but it does not necessarily follow that he was the preached to the Gentiles, without the restraints of the ceremonial person who first planted Christianity there. Indeed, it is law. From this view of the excellency of Christ's person, and not likely that the Colossians would send away the founder the riches of his grace, the apostle takes occasion to express the of their church while it was yet in an infant state. As it ap- cheerfulness with which he suffered in the cause of the Gospel, pears from Acts xix. 10. that, during Paul's residence at and his earnest solicitude to fulfil his ministry among them in Ephesus, many persons, both Jews and Greeks, came from the most successful manner; assuring them of his concern for various parts of Asia to hear the Gospel, Michaelis supposes them and for the other Christians in the neighbourhood, that that several Colossians, particularly Philemon, were of this number. He also thinks that Timothy might have taught they might be established in their adherence to the Christian them the Christian faith; as Paul subjoins his name to his faith. (i. 21-29. ii. 1—7.) own (i. 1.), and throughout the first chapter speaks in their joint names, except where the subject relates to his own imprisonment, and where Timothy of course could not be

included.

II. But though it is impossible now to ascertain the founder of the church at Colossæ, the Epistle itself furnishes us with a guide to its date. In Col. iv. 3. the apostle alludes to his imprisonment, from which circumstance, as well as from its close affinity to the Epistle addressed to the Ephesians, it is evident that it was written nearly at the same time. Accordingly most commentators and critics refer it to the year 62. Its genuineness was never disputed.

III. At the time of writing this Epistle, Paul was "an ambassador in bonds," for maintaining the freedom of the Gentile converts from all subjection to the law of Moses.

Its immediate. OCCASION was, some difficulties that had arisen among the Colossians, in consequence of which they sent Epaphras to Rome, to acquaint the apostle with the state of their affairs; to which we may add the letter (Col. iv. 16.) sent to him by the Laodiceans, who seem to have written to him concerning the errors of the false teachers, and to have asked his advice. Paul, therefore, replies in the present Epistle, which he sent to the Colossians as being the larger church, and also because the false teachers had probably caused greater disturbances among the Colossians; but desired that they would send the same Epistle to the Laodiceans, and ask them for a copy of their letter to Paul, in order that they might the better understand his answer.

Who the false teachers were, is a point not satisfactorily determined. Michaelis is of opinion that this Epistle was directed against the tenets and practices of the Essenes, of which sect an account has been given in the early part of this volume. But it is more probable that they were partly superstitious judaizing teachers, who diligently inculcated not only the Mosaic law, but also the absurd notions of the rabbins, and partial converts from Gentilism who blended Platonic notions with the doctrines of the Gospel. It is well known that the Platonists entertained singular ideas concerning demons, whom they represented as carrying men's prayers to God, from whom they brought back the blessings supplicated; and the doctrines of the Jews concerning angels were nearly the same as that of the Platonics concerning demons. It appears from Col. ii. 16-23. that the false teachers inculcated the worship of angels, abstinence from animal food, the observance of the Jewish festivals, new moons and Sabbaths, the mortification of the body by long-continued fastings, and, in short, the observance of the Mosaic ritual law, as absolutely necessary to salvation.

II. Having given these general exhortations, he proceeds directly to caution them against the vain and deceitful philosophy of the new teachers, and their superstitious adherence to the law; shows the superiority of Christ to angels, and warns Christians against worshipping them. He censures the observations of Jewish sabbaths and festivals, and cautions the Colossians against those corrupt additions which some were attempting to introduce, especially by rigours and superstitions of their own devising. (ii. 8-23.) To these doctrinal instructions succeed precepts concerning the practical duties of life, especially the relative duties of husbands and wives, parents and children, servants and masters. (iii. iv. 1-6.) The Epistle concludes with matters chiefly of a private nature, except the directions for reading it in the church of Laodicea, as well as in that of Colossa. (iv. 7—18.) For an illustration of iv. 16. see Vol. I. p. 58.

Whoever, says Michaelis, would understand the Epistles to the Ephesians and Colossians, must read them together. The one is in most places a commentary on the other; the meaning of single passages in one Epistle, which, if considered alone, might be variously interpreted, being determined by the parallel passages in the other Epistle. Yet, though there is a great similarity, the Epistle to the Colossians contains many things which are not to be found in that to the Ephesians; especially in regard to the worship of angels, and many single points, which appear to be Essene, and might prevail at Colossæ.

The following Table exhibits the corresponding passages of the Epistles to the Ephesians and Colossians. EPHESIANS. COLOSSIANS.

CHAP. i. 1, 2. CHAP. i. 1, 2.

i. 6, 7.
i. 10.
i. 15, 16.

i. 17-21.

i. 13.
i. 19, 20.

i. 3, 4.
i. 9-15.

EPHESIANS.

COLOSSIANS.

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Horæ Paulinæ, Chap. VIII. .

IV. The SCOPE of the Epistle to the Colossians is, to show I. that all hope of man's redemption is founded on Christ our Redeemer, in whom alone all complete fulness, perfections, and sufficiency, are centered: to caution the Colossians against the insinuations of judaizing teachers, and also against philosophical speculations and deceits, and human traditions, as inconsistent with Christ and his fulness for our salvation; and to excite the Colossians, by the most persuasive arguments, to a temper and conduct worthy of their sacred character. The Epistle, therefore, consists of two principal parts besides the introduction and conclusion.

I. After a short inscription or introduction (i. 1, 2.) Paul begins with expressing great joy for the favourable character which he had heard of them, and assures them that he daily prayed for their further improvement. (3-14.) He then makes a short digression in order to describe the dignity of Jesus Christ, who, he declares, created all things, whether thrones or dominions,

SECTION X.

ON THE FIRST EPISTLE TO THE THESSALONIANS.

Account of the Christian church there.—II. Genuineness of this Epistle.-III. Its occasion and scope-Synopsis of its contents.

I. CHRISTIANITY was first planted at Thessalonica by Saint Paul, A. D. 50, who formed a church, composed both of Jews and Gentiles, but the latter were most numerous. (Acts xvii. 2-4.) The unbelieving Jews, however, having stirred up a persecution against him and his company, they were forced to flee to Berea, and thence to Athens (xvii. 5 -15.), from which city he proceeded to Corinth. Being thus prevented from visiting the Thessalonians again as he l'Epitre à les Colossiens; Michaelis's Introd. vol. iv. pp. 116–124. Hug's 1 Boehmer, Isagoge in Epistolam ad Colossenses; Calmet, Preface sur Introd. vol. ii. pp 433-435.; Macknight's Preface; Rosenmuller, Scholia, tom. iv. pp. 134-136. In instituting a collation of these two epistles the student will find a very valuable help in M. Van Bemmelen's Dissertatio Exegetico-Critica, de epistolas Pauli ad Ephesios et Colossenses inter se collatis. 8vo. Lugd. Bat. 1803.

had intended (1 Thess. ii. 17, 18.), he sent Silas and Timo- | of them as thought the advent of Christ and the end of the thy to visit them in his stead (iii. 6.), and, on their return to him from Macedonia (Acts xvii. 14, 15. xviii. 5.), he wrote the first Epistle to the Thessalonians, A. D. 52, from Corinth, and not from Athens, as the spurious subscription to this Epistle imports.'

II. The first Epistle to the Thessalonians is generally admitted to have been one of the earliest written, if indeed it be not the very first,2 of all Saint Paul's letters, and we find that he was anxious that it should be read to all the Christian churches in Macedonia. In chap. v. 27. he gives the following command:-I adjure you by the Lord that this Epistle be read unto all the holy brethren. This direction is very properly inserted in his first Epistle. Its genuineness has never been disputed. Polycarp has probably referred to it, and it is certainly quoted and recognised as Saint Paul's production (together with the second Epistle) by Irenæus, Clement of Alexandria, Tertullian, Caius,' Origen, and all subsequent ecclesiastical writers.

III. The immediate occasion of Paul's writing this Epistle was, the favourable report which Timothy had brought him of the steadfastness of the Thessalonians in the faith of the Gospel. He therefore wrote to confirm them in that faith, lest they should be turned aside from it by the persecutions of the unbelieving Jews, and also to excite them to a holy conversation, becoming the dignity of their high and holy calling. This epistle consists of five parts, viz. PART I. The Inscription. (i. 1.)

PART II. celebrates the grace of God towards the Thessalonians, and reminds them of the manner in which the Gospel was preached to them. (i. 2—10. ii. 1—16.

PART III. The Apostle declares his desire to see them, together
with his affectionate solicitude for them, and his prayer for
them. (ii. 17-20. iii.) In

PART IV. he exhorts them to grow in holiness (iv. 1—8.) and
in brotherly love, with industry. (9-12.)
PART V. contains exhortations against immoderate sorrow for
their brethren, who had departed in the faith; together with
admonitions concerning the coming of Christ to judgment.
(iv. 13-18. v. 1—11.)

The Epistle concludes with various practical advices and instructions. (v. 12—28.)

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hore Pauline, Chap.

IX.9

SECTION XI.

ON THE SECOND EPISTLE TO THE THESSALONIANS.

world to be at hand, were neglecting their secular affairs, as being inconsistent with a due preparation for that important and awful event. As soon, therefore, as the state of the Thessalonians was made known to Paul, he wrote this second Epistle, to correct their misapprehension, to rescue them from an error which (appearing to rest on apostolical authority) must ultimately be injurious to the spread of the Gospel, and to recommend several Christian duties.

II. After a short introduction, the apostle begins with commending the faith and charity of the Thessalonians, of which he had heard a favourable report. He expresses his joy on account of the patience with which they endured persecution; which, he observes, was a proof of a righteous judg ment to come, where their persecutors would meet with then proper recompense, and the righteous be delivered out of all their afflictions. And all this (he assures them) will take place, when Jesus Christ returns with pomp and majesty as universal judge. He further assures them of his constant prayers for their further improvement, in order that they may attain the felicity promised. (ch. i.)

He then proceeds to rectify the mistake of the Thessalonians, who, from misunderstanding a passage in his former letter, believed that the day of judgment was at hand. "The day of the Lord," he informs them, will not come until a great apostasy has overspread the Christian world, the nature of which he describes. Symptoms of this mystery of iniqui ty had then appeared: but the apostle expresses his thankfulness to God, that the Thessalonians had escaped this corruption; and he exhorts them to steadfastness, praying that God would comfort and strengthen them. (ii.)

He next requests their prayers for himself, and for Silvanus and Timothy, his two assistants; at the same time expressing his confidence that they would pay a due regard to the instructions he had given them. And he proceeds to correct some irregularities that had crept into their church. Many of the Thessalonians seem to have led an idle and disorderly life: these he severely reproves, and commands the faithful to shun their company, if they still remained incorrigible. The apostle concludes with his apostolical benediction; and informs them that his writing the salutation with his own hand was a token of the genuineness of all the Epistles which he

wrote.

that it consists of five parts, viz.
From the preceding view of this Epistle, it will be seen

1. The Inscription. (i. 1, 2.)

2. Saint Paul's Thanksgiving and Prayer for them. (i. 3— 12.)

3. The Rectification of their Mistake concerning the day of judg ment and the doctrine concerning the man of sin. (ii.)

4. Various advices relative to Christian virtues, particularly

i. To prayer, with a prayer for the Thessalonians. (iii. 1—5.)
ii. To correct the disorderly. (iii. 5—16.)

I. Date, occasion, and scope of this Epistle.-II. Analysis of 5. The Conclusion. (iii. 17, 18.)
its contents.-III. Observations on this Epistle.

I. THE second Epistle to the Thessalonians was evidently written soon after the first (A. D. 52), and from the same place; for Silvanus or Silas, and Timothy, are joined together with the apostle in the inscription of this Epistle as well as that of the former. The Epistle was occasioned by the information communicated to Paul by the person who had conveyed his first letter to the Thessalonians, respecting the state of their church. Among other things he was informed, from some expressions in it,10 that many of them expected that the day of judgment would happen in that age; and that such

Lardner, 8vo. vol. ii. p. 96.; 4to. vol. i. p. 330.
Ibid. 8vo. vol. ii. p. 164.; 4to. vol. i. p. 368.
Ibid. 8vo, vol. ii. p. 223.; 4to. vol. i. p. 401

Ibid. 8vo. vol. ii. p. 264.; 4to. vol. i. p. 423.

Ibid. 8vo. vol. ii. p. 374.; 4to. vol. i. p. 482.

Ibid. 8vo. vol. ii. pp. 528. 530.; 4to. vol. i. pp. 566, 567. Calmet, Preface sur la première Epitre aux Thessaloniens; Rosenmüller, Scholia, toin. iv. pp. 681, 682.; Bloch, Chronotaxis Scriptorum Pauli, pp. 99-109.; Michaelis, vol. iv. pp. 23-29.; Hug's Introduction, vol. ii. pp. 349-352. But the fullest view of all the circumstances of this epistle is given in Burgerhoudt's Specimen Academicum Inaugurale de Coetus Christianorum Thessalonicensis Ortu Fatisque, et prioris Pauli iis scriptæ Epistolæ Consilio et Argumento. Lugd. Bat. 1825. 8vo. 10 See 1 Thess. iv. 15. 17. v. 4. 6.

III. Although the second Epistle to the Thessalonians is the shortest of all Saint Paul's letters to the churches, it is not inferior to any of them in the sublimity of the sentiments, and in that excellent spirit by which all the writings of this apostle are so eminently distinguished. Besides those marks of genuineness and authority which it has in common with the rest of the apostolical Epistles, it has one peculiar to itself, in the exact representation it contains of the papal power, under the characters of the "Man of Sin," and the

Mystery of Iniquity." For, considering how directly opposite the principles here described were to the genius of Christianity, it must have appeared, at the time when this Epistle was written, highly improbable to all human apprehension that they should ever have prevailed in the Christian church; and consequently a prediction like this, which answers so exactly in every particular to the event, must be allowed to carry its own evidence along with it, and to prove that its author wrote under divine influence."

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulinæ, Chap. X.

11 Dr. Doddridge's Introd. to 2 Thess. Bloch, Chronotaxis Scriptorum Pauli, pp. 109-115. Calmet's Preface sur la seconde Epitre aux Thessa loniens; Hug's Introd. vol. ii. pp. 353, 354. For a full illustration of the prophecy above mentioned, see Bishop Newton's Dissertations, vol. ii. Diss. 22 Dr. Benson's Dissertation on the Man of Sin (Paraphrase on 1 and 2 Thess. pp. 173-197. 2d edit.); or Drs. Macknight and A. Clarke on 2 Thess. ii.

SECTION XII.

ON THE FIRST EPISTLE TO TIMOTHY.

1. Account of Timothy.—II. Date of this Epistle.—III. Genuineness and authenticity of the two Epistles to Timothy.—IV. | Scope and synopsis of the first Epistle.-V. Observations on the use which the church is to make in every age of Paul's Epistles to Timothy and Titus.

On the contrary, in behalf of the LATER DATE, which supposes this Epistle to have been written after Saint Paul's first imprisonment at Rome, A. D. 64 or 65, it is insisted,

1. That it appears from Saint Paul's Epistles to Philemon (22.) and to the Philippians (ii. 24.), that he evidently designed, when he had a prospect of being released, to go both to Colossa and into Macedonia. Now it is admitted, that these two Epistles were written towards the close of Saint Paul's first imprisonment at Rome; and, if he executed his intention of going to Colossa immediately after his release, it is very probable that he would visit Ephesus, which was in the vicinity of Colossæ, and proceed thence to Philippi.

I. TIMOTHY, to whom this Epistle was addressed, was a native of Lystra, a city of Lycaonia, in Asia Minor. His father was a Greek, but his mother was a Jewess (Acts xvi. 1.), and, as well as his grandmother Lois, a person of excellent character. (2 Tim. i. 5.) The pious care they took of 2. We further learn from the first Epistle to Timothy, that his education soon appeared to have the desired success; for he was left at Ephesus to oppose the following errors: 1. Fables we are assured by Saint Paul, that from his childhood, Timo-invented by the Jewish doctors to recommend the observance of thy was well acquainted with the Holy Scriptures. (2 Tim. the law of Moses as necessary to salvation;-2. Uncertain iii. 15.) It is generally supposed that he was converted to genealogies, by which individuals endeavoured to trace their dethe Christian faith during the first visit made by Paul and scent from Abraham, in the persuasion that they would be saved, Barnabas to Lystra. (Acts xiv.) From the time of his con- merely because they had Abraham to their father;-3. Intricate version, Timothy made such proficiency in the knowledge of questions and strifes about some words in the law;--4. Perverse the Gospel, and was so remarkable for the sanctity of his disputings of men of corrupt minds, who reckoned that which manners, as well as for his zeal in the cause of Christ, that produced most gain to be the best of godliness; and oppositions he attracted the esteem of all the brethren in those parts. of knowledge falsely so named. But these errors had not taken Accordingly, when the apostle came from Antioch in Syria place in the Ephesian church before the apostle's departure; for, to Lystra the second time, they commended Timothy so in his charge to the Ephesian elders at Miletus, he foretold that highly to him, that Paul selected him to be the companion false teachers would enter among them after his departing, Acts of his travels, having previously circumcised him (Acts xvi. xx. 29., I know that after my departing, shall grievous wolves 2, 3.) and ordained him in a solemn manner by imposition enter in among you, not sparing the flock. 30. Also of your of hands (1 Tim. iv. 14.; 2 Tim. i. 6.), though at that time own selves shall men arise, speaking perverse things, to draw he probably was not more than twenty years of age. (1 Tim. away disciples after them. The same thing appears from the iv. 12.) From this period, frequent mention is made of Ti- two Epistles which the apostle wrote to the Corinthians; the mothy, as the attendant of Paul in his various journeyings, one from Ephesus before the riot of Demetrius, the other from assisting him in preaching the Gospel, and in conveying his Macedonia after that event; and from the Epistle which he wrote instructions to the churches. When the apostle was driven to the Ephesians themselves from Rome, during his confinement from Thessalonica and Beræa by persecution, he left Silas there. For in none of these letters is there any notice taken of and Timothy there to strengthen the churches in the faith. the above mentioned errors as subsisting among the Ephesians Acts xvii. 13, 14.) Thence they went to Paul at Corinth at the time they were written, which cannot be accounted for xviii. 5.), and from Ephesus he again sent Timothy to Thes- on the supposition that they were prevalent in Ephesus, when salonica (Acts xix. 22.; 1 Thess. iii. 2, 3.) to comfort the the apostle went into Macedonia after the riot. We conclude, believers under their tribulations and persecutions. Timothy returning to the apostle, next accompanied him into Asia therefore, with Dr. Macknight, that the first Epistle to Timothy, (Acts xx. 4.), and was left at Ephesus (1 Tim. i. 3, 4.) to in which the apostle desired him to abide at Ephesus for the instruct the church in that city, the care of which was con- purpose of opposing the judaizers and their errors, could not be fided to Timothy. How long he governed the Ephesian written, either from Troas, or from Macedonia, after the riot, as church is not known; and we are equally uncertain as to the those who contend for the early date of that Epistle suppose: but time of his death. An ecclesiastical tradition relates that he it must have been written some time after the apostle's release suffered martyrdom, being slain with stones and clubs, A. D. from his confinement in Rome, when, no doubt, he visited the 97, while he was preaching against idolatry in the vicinity church at Ephesus, and found the judaizing teachers there busily of the temple of Diana at Ephesus. His supposed relics employed in spreading their pernicious errors. were translated to Constantinople, with great pomp, A. D. 356, in the reign of Constantius.

II. The date of this Epistle has been much disputed. Dr. Lardner refers it to the year 56; Dr. Benson, Michaelis, and Hug (after Cappel, Grotius, Lightfoot, and several other critics), date it in A. D. 58; Bishop Pearson, Le Clerc, Dr. Mill, and Rosenmüller, in A. D. 65; Drs. Whitby, Macknight, and Paley, and Bishop Tomline, in 64.

In favour of the EARLY DATE it is argued,

1. That it appears from the third chapter of this Epistle, that no bishops had been then appointed at Ephesus. Saint Paul instructs Timothy in the choice, as of an appointment to a new office, and "hopes to return to him shortly." And it is not probable the apostle would suffer a community to be long without governors. Now he departed from Ephesus when he travelled into Macedonia (Acts xx. 1.), and we see from v. 17, 28. that on his return bishops had been appointed. Consequently this Epistle must have been written at the beginning of his journey; for Timothy soon left Ephesus, and was at Corinth with Paul. (Acts xviii. 5.) He even joined him in Macedonia, for the second Epistle to the Corinthians, written in Macedonia, was in the joint names of Paul and Timothy. This Epistle, therefore, was written a short time before the second to the Corinthians. 2. It is further contended, that Timothy, at the time this Epistle was written, was in danger of being "despised for his youth." (1 Tim. iv. 12.) As he became an associate of Paul at Lystra (Acts xvi. 1.) so early as A. D. 50, he must then have been, as an assistant in the Gospel, at least twenty years of age. If this Epistle was written A. D. 65, he must have been of the age of thirty-five years, and could not have been less than fifteen years a preacher of the Gospel. He could not in that case have been depised for his youth; though he might, before he had reached his twenty-seventh year.

3. In the first Epistle to Timothy, the same persons, doctrines, and practices are reprobated, which are condemned in the second. Compare 1 Tim. iv. 1-6. with 2 Tim. iii. 1—5., and 1 Tim. vi. 20. with 2 Tim. i. 14., and 1 Tim. iv. 7. and vi. 20. with 2 Tim. ii. 16. The same commands, instructions, and encouragements are given to Timothy in the first Epistle as in the second. Compare 1 Tim. vi. 13, 14. with 2 Tim. iv. 1—5. The same remedies for the corruptions, which had taken place among the Ephesians, are prescribed in the first Epistle as in the second. Compare 1 Tim. iv. 14. with 2 Tim. i. 6, 7. And as in the second Epistle, so in the first, every thing is addressed to Timothy, church at Ephesus: all which, Dr. Macknight justly thinks, imas superintendent both of the teachers and of the laity in the plies that the state of things among the Ephesians was the same when the two Epistles were written. Consequently, the first Epistle was written only a few months before the second, and not long before the apostle's death.

To the late date of this first Epistle, however, there are three plausible objections which admit of easy solutions.

1. It is thought, that if the first Epistle to Timothy was written after the apostle's release, he could not, with any propriety, have said to Timothy, iv. 12. Let no man despise thy youth.— But it is replied, that Servius Tullius, in classing the Roman people, as Aulus Gellius relates,' divided their age into three periods. Childhood, he limited to the age of seventeen: youth, from that to forty-six ; and old age, from forty-six to the end of life. Now, supposing Timothy to have been twenty years old, A. D. 50, when he became Paul's assistant, he would be no more than 34, A. D. 64, two years after the apostle's release, when it is supposed this Epistle was written. Since, therefore, Timothy was then in that period of life, which, by the Greeks as well as

Noctes Atticæ, lib. x. c. 28.