1 Cor. 15. 8 -10. Eph. 3. 8. h Rom. 15. 19. 1 Cor. 9. 2. ch. 6. 4. & 11. 6. i 1 Cor. 9. 12. ch. 11. 7, 9. Ηδιστα οὖν μᾶλλον καυχήσομαι ἐν ταῖς ἀσθενείαις μου, ἵνα ἐπισκηνώσῃ ἐπ' ἐμὲ ἡ δύναμις τοῦ Χριστοῦ. 10 Διὸ εὐδοκῶ ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγ· καις, ἐν διωγμοῖς, ἐν στενοχωρίαις ὑπὲρ Χριστοῦ. Ὅταν γὰρ ἀσθενῶ τότε δυνατός εἰμι. g g ch. 11. 1, 16, 17. 11 8 Γέγονα ἄφρων· ὑμεῖς μὲ ἠναγκάσατε· ἐγὼ γὰρ ὤφειλον ὑφ ̓ ὑμῶν συνίσ τασθαι· οὐδὲν γὰρ ὑστέρησα τῶν ὑπερλίαν ἀποστόλων, εἰ καὶ οὐδέν εἰμι. 12 » Τὰ μὲν σημεῖα τοῦ ἀποστόλου κατειργάσθη ἐν ὑμῖν ἐν πάσῃ ὑπομονῇ, σημείοις καὶ τέρασι καὶ δυνάμεσι. 13 ' Τί γάρ ἐστιν ὁ ἡττήθητε ὑπὲρ τὰς λοιπὰς ἐκκλησίας, εἰ μὴ ὅτι αὐτὸς ἐγὼ οὐ κατενάρκησα ὑμῶν; χαρίσασθέ μοι τὴν ἀδικίαν ταύτην. 14 κ Ἰδοὺ, τρίτον τοῦτο ἑτοίμως ἔχω ἐλθεῖν πρὸς ὑμᾶς, καὶ οὐ καταναρκήσω 1914, 15. ὑμῶν· οὐ γὰρ ζητῶ τὰ ὑμῶν, ἀλλὰ ὑμᾶς· οὐ γὰρ ὀφείλει τὰ τέκνα τοῖς γονεῦσι θησαυρίζειν, ἀλλ ̓ οἱ γονεῖς τοῖς τέκνοις. 15 1Ἐγὼ δὲ ἥδιστα δαπανήσω καὶ ἐκδαπανηθήσομαι ὑπὲρ τῶν ψυχῶν ὑμῶν· εἰ καὶ περισσοτέρως ὑμᾶς ἀγαπῶν ἧττον ἀγαπῶμαι. k Acts 20. 33. ch. 13. 1. & 10. 33. 1 ch. 1. 6. & 6. 12, 13. Col. 1. 24. 2 Tim. 2. 10. m ch. 7. 2. 16 Εστω δὲ, ἐγὼ οὐ κατεβάρησα ὑμᾶς, ἀλλὰ ὑπάρχων πανοῦργος δόλῳ ὑμᾶς ἔλαβον. 17 m Μή τινα ὧν ἀπέσταλκα πρὸς ὑμᾶς, δι ̓ αὐτοῦ ἐπλεονέκτησα ὑμᾶς; nych. 8. 6, 16, 18, 18 η Παρεκάλεσα Τίτον, καὶ συναπέστειλα τὸν ἀδελφόν· μήτι ἐπλεονέκτησεν ὑμᾶς Τίτος ; οὐ τῷ αὐτῷ πνεύματι περιεπατήσαμεν ; οὐ τοῖς αὐτοῖς ἴχνεσι ; 22. o ch. 5. 12. & 11. 31. 1 Cor. 10. 33. Ο 19 ° Πάλιν δοκεῖτε ὅτι ὑμῖν ἀπολογούμεθα; κατέναντι Θεοῦ ἐν Χριστῷ λαλοῦμεν· τὰ δὲ πάντα, ἀγαπητοὶ, ὑπὲρ τῆς ὑμῶν οἰκοδομῆς. found in the best MSS. had wrought miracles for their own benefit. Their history | 16; xii. 6. Elz. adds καυχώμενος here, an explanatory gloss, not shows that the true principle of the Gospel of Christ is imitation of Christ; that it is sacrifice of self for the good of others, and for the glory of God. As to the causes of the non-exertion of the miraculous power of the Apostle, in order to heal the infirmities of his own friends, e. g. of Timothy, see below on 1 Tim. v. 23. 9. εἴρηκε] He hath said. Observe the force of the perfect tense. God hath said it; I remember it well. He has said it, Whose word is Yea and Amen. He has said it once for all. Man prays thrice, but God speaks once. He has spoken it; and the force of that speech still abides with me, and works its work upon me. Cp. εἴρηκε, Heb. i. 13; iv. 4. Although the petitions of holy men are not always granted, yet their prayers are always heard. God sometimes shows His love to them by denying them their requests; and in this denial He gives them what He, Who is omniscient and all-merciful, knows to be best for them, and so deals with them according to their prayers, which are always framed and uttered in a spirit of submission to the divine Will. Cp. Augustine (in Joann. Tract. 6). "Apostolus ad voluntatem non est exauditus, sed est exauditus ad salutem. Paulo Apostolo negavit quod oravit; sæpe malis hominibus dat Deus ad damnationem; huic negavit ad sanitatem." 'Rogavit Dominum ut auferret stimulum carnis a quo colaphizabatur, aliquem forte dolorem corporalem, et dicit Deus sufficit tibi gratia mea, &c. Ego novi quem curo. Tanquam emplastrum mordax urit te, sed sanat te." Augustine (in Ps. xxvi. xcviii., Serm. 47. 154). On the other hand, Almighty God often punishes evil men by giving them what they most desire; The Devil's petition was granted by God, when the Devil asked leave to tempt Job; and so the Devil was worsted. God gave the Israelites their desire, and they perished in their lust. (Ps. lxxviii. 30.) Doubtless, Satan exulted in being allowed to buffet St. Paul. But how much shame has thence recoiled upon Satan from his conflict with the Apostle! and how much glory to God, and how much benefit to the Church ! Cp. Augustine (Serm. 354). ἡ γὰρ δύναμίς μου] for My Power. A*, B, D*, F, G, and also N, omit pov; and this reading deserves attention, Power is perfect in weakness. & has τελεῖται, and so A, B, D*, F, G, and this probably may be the true reading. - Ηδιστα-μάλλον] Most gladly will I therefore glory rather (i. e. rather than faint) in my infirmities (i. e, rather than in my miracles). On this combination, see vii. 13. 10. ἐν στενοχωρίαις] Β has καὶ στ., and so N. 11. Γέγονα ἄφρων] I am become a fool. Perhaps this may be put interrogatively, "Have I become a fool? If so, ye conSt. Paul does not allow that he is ἄφρων. See xi. strained me." τῶν ὑπερλίαν ἀποστόλων] See xi. 5. 12. τοῦ ἀποστόλου] of the Apostle, as distinguished from al other men; and especially as distinguished from all false Teachers, who are not sent by Christ (ἀπόστολοι), but are mere comera (ἐρχόμενοι). See above, xi. 4. On this use of the definite article, see above on John iii. 10, δ διδάσκαλος, and John xviii. 10, τὸν δοῦλον. 13. ἡττήθητε ὑπέρ] ye were lessened were worse of above the other Churches. A remarkable use of ὑπερ, above, with something of an oxymoron in it, a favourite figure with St. Paul (see Rom. xii. 11), Ye were lessened and abased above; and perhaps marking that the ήττα or loss (if ἧττα it was) was a proof of St. Paul's love, and so a privilege. There is a gentle tone of delicate irony and affectionate playfulness in the whole sentence, especially in the words, Forgive me this wrong. εἰ μή] unless. See on 2 Cor. iii. l. κατενάρκησα] See on xi. 9. 14. TOUTO] So the best MSS.; not in Elz. 15.] On this text, see Bp. Andrewes' Sermons, ii. p. 98. ἀγαπῶν] & has ἀγαπῶ, and so the Coptic and Sahidic Versions. 16. Εστω δέ] But be it s0. A supposition. He recites an objection of his adversaries. I, they say, do not burden you in my own person; I did not venture to do it, they allege; I was not straightforward and courageous enough to do it myself; but with a sort of moral cowardice, and being by nature (ὑπάρχων) crafty, I caught you by guile. I ensnared you by an artifice, by a mere semblance of disinterestedness, in order to make you my prey by means of others my emissaries. Cp. Theophyl., and see Bp. Sanderson, ii. p. 349. 17, 18. ἀπέσταλκα] I have sent. The sense of this and the following verses seems to be, I am charged with craftiness in suborning others to be my agents in promoting my personal interests. If this were true, then the persons of whom I have made choice to be my delegates to you, would be of such a character as to be fit ministers of my artful and covetous designs. But what is the case? Who are they? Titus and the brother. You know Titus by experience. Their character is a guarantee of my integrity. The choice which I have now made is a proof that the allegation just recited is false. 18. τὸν ἀδελφόν] the brother; perhaps St. Luke (see viii. 18), or the brother mentioned viii. 22. I P p 1 Cor. f. ch. 10. 2. & 13. 2, 10. q ch. 3. 2. r Rom. 13. 13. 1 Cor. 5, 9-11 & 6. 15 18. 20? Φοβοῦμαι γὰρ, μήπως ἐλθὼν οὐχ οἷους θέλω εὕρω ὑμᾶς, κἀγὼ εὑρεθῶ τα 21. ὑμῖν οἷον οὐ θέλετε· μήπως ἔρεις, ζῆλος, θυμοὶ, ἐριθεῖαι, καταλαλιαὶ, ψιθυρισμοί, φυσιώσεις, ἀκαταστασίαι· 21 9 μὴ πάλιν ἐλθόντος μου ταπεινώσῃ με ὁ Θεός πρὸς ὑμᾶς, καὶ πενθήσω πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων 20 5 18 · ἐπὶ τῇ ἀκαθαρσίᾳ καὶ πορνείᾳ καὶ ἀσελγείᾳ ἡ ἔπραξαν. C μου Eph. 5. 5, 6.' Col. 3. 5. 1 Thess. 4. 3-7 Heb. 13. 4. a ch. 12. 14. Num. 35. 30. 6. Deut. 17. δ. Mart 15. 16. 21 21. & 19. 15. John 8. 17. b ch. XIII. 1* Τρίτον τοῦτο ἔρχομαι πρὸς ὑμᾶς· ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν σταθήσεται πᾶν ῥῆμα. 2ο Προείρηκα καὶ προλέγω, ὡς παρὼν τὸ δεύτερον, * καὶ ἀπὼν νῦν, τοῖς προημαρτηκόσι, καὶ τοῖς λοιποῖς πᾶσιν, ὅτι ἐὰν ἔλθω εἰς τὸ πάλιν οὐ φείσομαι· 3 ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ, ὃς εἰς ὑμᾶς οὐκ ἀσθενεῖ, ἀλλὰ δυνατεῖ ἐν ὑμῖν. 44 Καὶ γὰρ εἰ ἐσταυ ρώθη ἐξ ἀσθενείας, ἀλλὰ ζῇ ἐκ δυνάμεως Θεοῦ· καὶ γὰρ ἡμεῖς ἀσθενοῦμεν ἐν 1 ret. 3. 18. αὐτῷ, ἀλλὰ ζήσομεν σὺν αὐτῷ ἐκ δυνάμεως Θεοῦ εἰς ὑμᾶς. c Matt, 10. 20. d Phil. 2. 7, 8. 5 Εαυτοὺς πειράζετε εἰ ἐστὲ ἐν τῇ πίστει, ἑαυτοὺς δοκιμάζετε· ἢ οὐκ ἐπιγι- e 1 Cor. 11. 28. νώσκετε ἑαυτοὺς, ὅτι Ἰησοῦς Χριστὸς ἐν ὑμῖν ἐστιν, εἰ μήτι ἀδόκιμοί ἐστε ; 8 7 6 Ἐλπίζω δὲ ὅτι γνώσεσθε ὅτι ἡμεῖς οὐκ ἐσμὲν ἀδόκιμοι. τ' Εὐχόμεθα δὲ πρὸς fch. 6. 9. τὸν Θεὸν, μὴ ποιῆσαι ὑμᾶς κακὸν μηδέν· οὐχ ἵνα ἡμεῖς δόκιμοι φανῶμεν, ἀλλ ̓ ἵνα ὑμεῖς τὸ καλὸν ποιῆτε, ἡμεῖς δὲ ὡς ἀδόκιμοι ὦμεν· ὃ οὐ γὰρ δυνάμεθά τι κατὰ τῆς ἀληθείας, ἀλλ ̓ ὑπὲρ τῆς ἀληθείας· 9 8 χαίρομεν γὰρ ὅταν ἡμεῖς ἀσθενῶ- κ ch. 11. 30. μεν, ὑμεῖς δὲ δυνατοὶ ἦτε· τοῦτο καὶ εὐχόμεθα, τὴν ὑμῶν κατάρτισιν. h 98 g & 12. 5, 9, 10. h 1 Cor. 4. 21. ch. 2. 3. & 10. 2, 8. 10 * Διὰ τοῦτο ταῦτα ἀπὼν γράφω, ἵνα παρὼν μὴ ἀποτόμως χρήσωμαι κατὰ 18631 τὴν ἐξουσίαν ἣν ἔδωκέ μοι ὁ Κύριος εἰς οἰκοδομὴν, καὶ οὐκ εἰς καθαίρεσιν. Η Λοιπὸν, ἀδελφοὶ, χαίρετε, καταρτίζεσθε, παρακαλεῖσθε, τὸ αὐτὸ φρονεῖτε, εἰρηνεύετε· καὶ ὁ Θεὸς τῆς ἀγάπης καὶ εἰρήνης ἔσται μεθ' ὑμῶν. it Cor. 1. 10. Rom. 12. 16, 18. & 15. 5. 12 * Ασπάσασθε ἀλλήλους ἐν ἁγίῳ φιλήματι· ἀσπάζονται ὑμᾶς οἱ ἅγιοι πάντες. 1 Fuess 5, 20. been adopted by some Editors, Lach., Tisch., Alf. And this reading affords a very good sense; Long ago ye are deeming that we are commending ourselves. Πάλιν is in D, Ε, Ι, Κ, and the majority of Cursive MSS., Versions, and Fathers. It is confirmed also by ii. 1, ἀρχόμεθα πάλιν ἑαυτοὺς συνιστάνειν. The confusion of ΠΑΛΑΙ and ΠΑΛΙΝ is frequent in MSS. And there is no instance in the N. T. where ráλai stands at the beginning of a sentence. And wάλai appears to mark a past time as contrasted with the present (as in Heb. i. 1), whereas the Apostle is speaking of present surmises. And the sense given in the English Authorized Version, and in many Ancient Versions, where the sentence is rightly represented as interrogatory, appears more forcible and just than that arising from the reading πάλαι δοκεῖτε. CH. XIII. 1. Τρίτον τοῦτο ἔρχομαι] This is the third time that I am intending to come to you. So Jud. xvi. 15, τρίτον τοῦτο. Num. xxii. 28, LXX. John xxi. 14. St. Paul had been once, and only once, at Corinth, viz. in the visit described in Acts xviii. 1-11, which visit lasted a year and a half, and ended about three years and a half before this Epistle was written. That ἔρχομαι may have the sense of I am now intending to come, is evident from his words written at Ephesus, 1 Cor. Στί, 5, Μακεδονίαν διέρχομαι, I am now intending to go through Macedonia. That the visit he was now intending to pay to Corinth, and which he did pay soon after these words were written, was only a second visit, may be inferred from his words above (i. 15), “ I was desirous to come to you before this, that you might have a second benefit." And again (xiii. 2), "I have said before, and now premonish you, as though I were present the second time." This sense of his words τρίτον τοῦτο ἔρχομαι, is further cleared by what he had said just before (xii. 14), "This is the third time that I am in readiness (ἑτοίμως ἔχω) to come to you.” He had been ready once, and did come; he had been ready again, but did not come, because they were not ready to receive him (see 2 Cor. i. 23); he had even been very desirous to come, but their disorders had prevented him from coming. He, for his part, is now ready a third time to come to them. But whether he will actually now come or no, is dependent on something else, namely, on whether they, on their side, make themselves ready, by godly repentance and amendment, to receive the visit which he is ready and desirous to pay. | Pet. 5. 14. Thus he reminds them that his absence, which some among them had misinterpreted and censured (2 Cor. i. 15–17), was not due to any levity, fickleness, estrangement, or failure on his part. On the contrary, in will and desire this was the third time in the course of four years that he was with them. And if he was absent longer from them, his absence would not be due to himself, but to them. They might secure his presenceby readiness for it; but would forfeit it by unreadiness. Other reasons for this interpretation may be seen above in the note on 2 Cor. ii. l. ἐπί] & has ἵνα before ἐπὶ—a reading which does not seem to be cited from any other uncial MS., but from one Cursive, 35. ἐπὶ στόματος δύο μαρτύρων καὶ τριῶν] Every matter that has been spoken (ῥῆμα, see on Luke i. 38) shall be established at the mouth of at least two witnesses, and, if it may be so, of three. From Deut. xix. 15, LXX, and see Deut. xvii. 6. John viii. 17, and Heb. x. 28, i. e. on the testimony of not less than two. Compare Titus iii. 10, αἱρετικὸν μετὰ μίαν (one at least) καὶ (and if it may be) δευτέραν νουθεσίαν παραιτοῦ. St. Paul appeals to his three intentions to come to Corinth as three witnesses that he is in earnest in what he says, and as three pledges that what he says, will be done. ̓Αντὶ μαρτυριῶν τὰς παρουσίας αὐτοῦ τιθεὶς καὶ τὰς παραγγελίας, says Chrys. And so cumen. ; and Theophylact says, Almighty God threatens the sinner, and for a time forbears to punish. But at last, after reiterated warnings, He executes judgment. So the Apostle. He says that in the same manner as every controversy is determined on the testimony of two or three witnesses, so the sentence which he has often threatened will be executed unless they repent. 4. εἰ] if -. Omitted by B, D*, F, G, K, and N, and Lach. • ζήσομεν] On this form of the future, see Winer, p. 80. 5. 'Εαυτούς] yourselves. Emphatic. Do not examine me, your Apostle, but examine yourselves. - 13 Η χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, καὶ ἡ κοινω· νία τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν. 13. 'H xápis Toû Kuplov] The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with you all. S. Athanasius (Ep. iii. ad Serapion. § 6, p. 555) refers to this Benediction in proof of the Doctrine of the distinct personality of each of the Three Persons of the Ever-Blessed Trinity. "Egregium de SS. Trinitate testimonium." (Bengel.) Compare the remarkable parallel, Jude 20, 21. The Three Persons are named in this Benediction, which has been adopted by the Christian Church; and is a full exposition of the doctrine of the Trinity less explicitly expressed in the Levitical Benediction, which God Himself prescribed to be used (Num. vi. 23-26), and in which the word, Jehovah (=Kúpios (LXX), the LORD), is repeated thrice. In like manner S. Clement of Rome (Frag. 7) recites a primitive form of Christian Adjuration, in which the Three Persons of the Blessed Trinity are expressed as they are here in the Apostolic Benediction, Ζῇ ὁ Θεὸς, καὶ ὁ Κύριος Ἰησοῦς, καὶ τὸ Πνεῦμα ̔́Αγιον. The Son is here named before the Father-a proof of His co-equality. Cp. 2 Thess. ii. 15. As to the evidence of the same doctrine from the Baptismal Formula, see Matt. xxviii. 19, and Waterland's Moyer Lectures, Serm. viii. In order to understand the force of this Benediction, it is to be observed, (1) That all spiritual Blessings come from (ek) God the FATHER, through (dià) God the SON (see I Cor. viii. 6), and by God the HOLY GHOST. The Love of God is the one source and inexhaustible wellspring of all spiritual blessings to men; and these blessings are conveyed to us through the Son, in "Whom all the Fulness of the Godhead dwells " (Col. i. 19), and Who took our Nature, and is our Emmanuel, "God with us," and has made us members of His Body, and has become the Channel of Grace to us. And so we have "all received of His fulness, and Grace for Grace." (John i. 16.) This Grace, flowing through the Son from the source of the Father's Love, is applied personally and individually to us, and made energetic to our spiritual New Birth and New Life in this world, and everlasting salvation in the world to come, by the operation of the Holy Ghost, Who overshadowed our Nature in the Blessed Virgin's Womb (Luke i. 35), and Who enabled her to conceive and to bring forth Christ, Who is the Second Adam; and so wrought the New Birth of our Nature, which was regene rated by the Incarnation of Christ; and Who, by His personal Communion with us, bestows, communicates, and applies the Grace flowing from the Father through the Son, for our personal Regeneration in Baptism, and forms Christ within us; and by His renovating and quickening operation makes Christ to dwell in us, and makes us to dwell in Him. See below on Titus iii. 5. (2) These divine operations of the Three Persons of the Ever-Blessed Trinity, in the World of Grace, are analogous to their workings respectively in the world of Nature. God the Father made the World, but this work of Creation was wrought through the Son (John i. 1, 2. Heb. i. 2), and by the vivifying influence of the Holy Ghost. See on Matt. iii. 16 Cp. Gen. i. 2. (3) Also, the effusion of all grace to us from the Father, through the Son, and by the Holy Ghost, was declared at the Baptism of Christ, God and Man, when the voice of the Father proclaimed Jesus to be His well-beloved Son, and the Holy Ghost came upon Him from heaven as a Dove. (Matt. iii. 16, 17.) (4) This Benediction is to be understood also as declaring not only the manner of the descent of Blessings from God to us, but also the means of our ascent to God; This latter article of our faith is expressed by St. Paul thus:Christ came and preached to you that were afar off, and them that are nigh. For through Him we both have access by one Spirit unto the Father. (Eph. ii. 17, 18.) Subscription to the Epistle. "From Philippi in Macedonia." So the Gothic Version, and B***, and other authorities. Perhaps correctly. See the Introduction to the Epistle. I. ST. PAUL himself has supplied the best materials for an Introduction to this Epistle. These will be found in his speeches, recorded in the Acts of the Apostles, and in his Epistle to the Galatians, and in portions of his two Epistles to the Corinthians'. The Discourse which he delivered, in his first Missionary Tour, in the Synagogue at Antioch in Pisic lia, contains the germ of the argument which he afterwards unfolded in this Epistle. In that address he declared to the Jews, that he was commissioned to proclaim the fulfilment of the Promise made unto their fathers, and now accomplished in the Gospel of Jesus Christ, Whom God has raised from the dead; and that through Him Forgiveness of Sins is now preached, and that every one who believes in Him is justified from those things, from which men could not be justified by the Lare of Moses2. The jealousy of the Jews, and the joy of the Gentiles, on the announcement of this intelligence, as described by the Sacred Historian, and the results of the Apostle's preaching at Antioch to these two communities, present a significant specimen, and display a vivid picture of the feelings produced in the minds of the Jewish and Gentile population throughout the world by the preaching of St. Paul. On referring to that narrative, the reader will recognize a practical exhibition of some of the main difficulties with which the Apostle had to contend in writing the Epistle to the Romans. The treatment which he afterwards experienced, in his second Missionary journey, from the Jews of Thessalonica, who were filled with envy against him, because he preached to the Gentiles*, and because he proclaimed, that salvation was now offered to them on equal terms with the Jews; and the inveterate rancour, with which they excited the suspicions of the civil Magistrates against him, and with which they pursued him to Beroa, will afford further insight into the state of mind. with which the Jews, and many of the Jewish Christians, regarded the Apostolic declaration of Free Grace offered to all Nations in Christ. The same feeling which had shown itself at Antioch in Pisidia, and at Thessalonica, manifested itself also in the cities of Corinth and Ephesus, and followed St. Paul to Jerusalem. 6 This feeling is exhibited in a striking manner in the narrative of the Acts of the Apostles, where it is related, that when St. Paul addressed the Jews in their own tongue from the stairs of the Castle, overhanging the platform of the Temple, at Jerusalem, they kept silence, and listened with attention to his speech, till he uttered the words which had been spoken to him by Christ, "Go; for I will send thee far off unto the Gentiles." Then they lifted up their voice, and cried, "Away with him, he ought not to live;" they shook their garments, and tossed dust into the air, and would have killed him, if he had not been rescued by the Roman power". 1 See I Cor. i. 23, 24. 30; x. 1–12; xv. 56, "The strength of sin is the Law" (2 Cor. iii_ 6–18; v. 14—21). This consideration illustrates the importance of studying the Epistles of St. Paul in chronological order, and with special reference to the historical commentary provided for them in the Acts of the Apostles. 2 Acts xiii. 32-39. VOL. II.-PART III. 3 Acts xiii. 42-51. 4 Ib. xvii. 5. Cp. 1 Thess. ii. 15, 16. 5 Ib. xvii. 6-13. 6 Ib. xviii. 5, 6—12. 7 Ib. xix. 9. 8 Ib. xxii. 1. 21-24. Ва In his speech before Felix, at Cæsarea, the Apostle asserted the harmony of the Gospel with all that is written in the Law and the Prophets'; and in his appeal to King Agrippa he affirmed, that the reason of the jealousy of the Jews was no other than this, that he preached to them and to the Gentiles the doctrine of Repentance and Conversion; and that he had taught nothing that was not in accordance with what their Prophets and Moses had said concerning the Passion and Resurrection of Christ; and that He should be the first, on His Resurrection from the Dead, to publish Light to the Jewish Nation, and to the Gentiles.... King Agrippa, believest thou the Prophets? I know that thou believest". Thus the Apostle constantly presented two main assertions to his hearers; and the sacred Historian, his faithful companion, St. Luke, takes care to give special prominence to them, as fundamental principles of the Gospel, namely, (1) That Remission of Sins, and Everlasting Life, are offered freely by Almighty God to all men, whether Jews or Gentiles, in Christ, and in Christ alone, and (2) That this Divine Plan of Universal Redemption is not at variance with His previous Revelation in the Holy Scriptures of the Old Testament, and with His particular dispensation to the Jews, in the Levitical Law, and with His choice of them as His people; but had been pre-announced by those Scriptures, and had been prefigured by that Law and Dispensation, as their own fulfilment and consummation. Three of the speeches, which have been just mentioned, were delivered by St. Paul after the date of the Epistle to the Romans; but before his arrival in the City of Rome. His first act on reaching Rome, was, as we find in the Acts of the Apostles, to desire the personal attendance of the principal Jews of that city'. His discourse to them, and its consequences, are very expressive of his own feelings, and theirs; and supply a clear illustration of the Epistle which he had addressed, about three years previously, to the inhabitants, especially the Jews and Jewish Christians, of that city. "For the hope of Israel," he says, "I am bound with this chain ;" and he reasons with them from morning to evening "concerning Jesus, both out of the Law of Moses and the Prophets." And some believed, and others did not believe; and when they agreed not among themselves, and departed from him, Paul reminded them of the prediction of their own Prophet, Isaiah, foretelling the unbelief of the Jews', and said, "Be it known, therefore, to you, that the salvation of God is sent to the Gentiles, and they will hear it." The next important help for a profitable study of the Epistle to the Romans, is to be found in the Epistle to the Galatians. This assistance is rendered more valuable and interesting by the similarity of substance, and difference of circumstances, of the two Epistles; The Galatian Church consisted mainly of persons who had been originally Gentiles; The Roman Church was mainly composed of Jewish Christians; The Galatian Church had been founded by St. Paul; But the Roman had not been visited by him when he addressed it in his Epistle; The Galatians had been beguiled by Judaizing Teachers to forsake the faith as taught by St. Paul, and to adopt the ceremonies of the Levitical Law, as necessary to salvation; The Romans had been trained in conformity to those ceremonies from their infancy. St. Paul had already had a difficult task to perform, in recovering the Gentile Christians of Galatia from the false position into which they had been betrayed, and in rescuing them from the dangerous delusion of building on any other foundation than the merits of Christ, and of placing their hopes of justification and everlasting salvation on works done by themselves in conformity with the Levitical Law, which he shows to have had only a manuductory office, in bringing mankind, regarded as in a state of spiritual pupilage, to maturity and manhood in Christ. He had now the still more arduous duty of endeavouring to persuade the Jewish Christians and Jews of Rome, to regard the Mosaic Law as only a provisional and preparatory Dispensation, and as designed by God to prove man's guilt, but as totally unable to remove it; and as intended to lead the way to the full and final Revelation conceived in the Divine Mind from Eternity, and now at length displayed in the Gospel, wherein the Righteousness of God is communicated to men in Christ, the Incarnate Word, reconciling the World to God, by the offering of Himself, in their 1 Acts xxiv. 14. 2 Ib. xxvi. 19-27. 3 Acts xxviii. 17-23. Isa. vi. 9. 5 Acts xxviii. 20. 23. 25. 28. 6 Gal. iii. 24, 25. |