1 Corinthians 1:3
Verse 3. Grace be unto you, etc. Rom 1:7. (h) "Grace" 1Pet 1:22 Corinthians 1:2
Verse 2. Grace be to you, etc. This is the usual Christian salutation. Rom 1:7; 1Cor 1:3 (c) "Grace be to you" Rom 1:7Galatians 1:3
Verse 3. Grace be to you, etc. This is the usual apostolic salutation, imploring for them the blessing of God. Rom 1:7. (b) "Grace" Rom 1:7Ephesians 1:2
Continuation of Notes for Verse 1. Note 2 Verse at end of this note. (2.) The principal objection to the opinion that it was written to the church at Ephesus, is found in certain internal marks, and particularly in the want of any allusion to the fact that Paul had ever been there, or to anything that particularly related to the church there. This difficulty comprises several particulars: (a.) Paul spent nearly three years in Ephesus, and was engaged there in deeply interest transactions and occurrences. He had founded the church, ordained its elders, taught them the doctrines which they held, and had at last been persecuted there and driven away. If the epistle was written to them, it is remarkable that there is in the epistle no allusion to any one of these facts or circumstances. This is the more remarkable, as it was his usual custom to allude to the events which had occurred in the churches which he had founded, (see the epistles to the Corinthians and Philippians,) and as on two other occasions at least he makes direct allusion to these transactions at Ephesus. See Acts 20:18-35, 1Cor 15:32. (b.) In the other epistles which Paul wrote, it was his custom to salute a large number of persons by name; but in this epistle there is no salutation of any kind. There is a general invocation of "peace to the brethren," (Eph 6:23,) but no mention of an individual by name. There is not even an allusion to the "elders" whom, with so much affection, he had addressed at Miletus, (Acts 20,) and to whom he had given so solemn a charge. This is the more remarkable, as in this place he had spent three years in preaching the gospel, and must have been acquainted with all the leading members in the church. To the church at Rome, which he had never visited when he wrote his epistle to the Romans, he sends a large number of salutations, (Rom 16;) to the church at Ephesus, where he had spent a longer time than in any other place, he sends none. (c.) The name of Timothy does not occur in the epistle. This is remarkable, because Paul had left him there with a special charge, (1Timm 1:3,) and if he was still there, it is singular that no allusion is made to him, and no salutation sent to him. If he had left Ephesus, and had gone to Rome to meet Paul as he requested, (2Ti 4:9,) it is remarkable that Paul did not join his name with his own in sending the epistle to the church, or at least allude to the fact that he had arrived. This is the more remarkable, because in the epistles to the Philippians, Colossians, and 1 and 2 Thessalonians, the name of Timothy is joined with that of Paul at, the commencement of the epistle. (d.) Paul speaks of the persons to whom this epistle was sent, as if he had not been with them, or at least in a manner which is hardly conceivable on the supposition that he had been the founder of the church. Thus, in Eph 1:15,16, he says, "Wherefore also after I heard of your faith in Christ Jesus," etc. But this circumstance is not conclusive. Paul may have been told of the continuance of their faith, and of their growing love and zeal, and he may have alluded to that in this passage. (e.) Another circumstance on which some reliance has been placed, is the statement in Eph 3:1,2, "For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given to youward," etc. It is argued (see Michaelis) that this is not language which would have been employed by one who had founded the church, and with whom they were all acquainted. He would not have spoken in a manner implying any doubt whether they had ever heard of him and his labours in the ministry on account of the Gentiles. Such are the considerations relied on to show that the epistle could not have been written to the Ephesians. On the other hand, there is proof of a very strong character that it was written to them. That proof is the following:-- 1. The common reading in Eph 1:1, "To the saints which are in Ephesus." It is true, as we have seen, that this reading has been called in question. Mill says that it is omitted by Basil, (Lib. 2. Adversus Eunomium,) as he says, "on the testimony of the fathers and of ancient copies." Griesbach marks it with the sign om., denoting that it was omitted by some, but that in his judgment it is to be retained. It is found in the Vulgate, the Syriac, the Arabic, and the Ethiopic in Walton's Polyglott. Rosenmuller remarks that "most of the ancient codices, and all the ancient versions, retain the word." To my mind this fact is conclusive. The testimony of Marcion is admitted to be of almost no authority; and as to the testimony of Basil, it is only one against the testimony of all the ancients, and is at best negative in its character. See the passage from Basil, quoted in Hug's Introduction. 2. A slight circumstance may be adverted to as throwing light incidentally on this question. This epistle was sent by Tychicus, Eph 6:21. The epistle to the Colossians was also sent from Rome by the same messenger, Col 4:7. Now there is a strong improbability in the opinion held by Michaelis, Koppe, and others, that this was a circular letter, sent to the churches at large, or that different copies were prepared, and the name Ephesus inserted in one, and Laodicea in another, etc. The improbability is this, that the apostle would at the same time send such a circular letter to several of the churches, and a special letter to the church at Colosse. What claim had that church to special notice? What pre-eminence had it over the church at Ephesus? And why should he send them a letter bearing so strong a resemblance to that addressed to the other churches, when the same letter would have suited the church at Colosse as well as the one which was actually sent to them; for there is a nearer resemblance between these two epistles than any other two portions of the Bible. Besides, in 2Ti 4:12, Paul says that he had sent "Tychicus to Ephesus;" and what is more natural than that, at that time, he sent this epistle by him? 3. There is the utter want of evidence from Mss. or versions, that this epistle was sent to Laodicea, or to any other church, except Ephesus. Not a Ms. has been found having the name Laodicea in Eph 1:1; and not one which omits the words "in Ephesus." If it had been sent to another church, or if it had been a circular letter addressed to no particular church, it is scarcely credible that this could have occurred. These considerations make it plain to me that this epistle was addressed, as it purports to have been, to the church in Ephesus. I confess myself wholly unable, however, to explain the remarkable circumstances that Paul does not refer to his former residence there; that he alludes to none of his troubles or his triumphs; that he makes no mention of the "elders," and salutes no one by name; and that throughout he addresses them as if they were to him personally unknown. In this respect it is unlike all the other epistles which he ever wrote, and all which we should have expected from a man in such circumstances. May it not be accounted for from this very fact, that an attempt to specify individuals where so many were known, would protract the epistle to an unreasonable length? There is, indeed, one supposition suggested by Dr. Macknight, which may possibly explain to some extent the remarkable circumstances above referred to. It is that a direction may have been given by Paul to Tychicus, by whom he sent the letter, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians. In such a case every thing local would be designedly omitted, and the epistle would be of as general a character as possible. This is, however, mere conjecture, and does not remove the whole of the difficulty. The rest of the material for this note is continued in note for Eph 1:2 due to space limitations for note. VI.--THE OBJECT FOR WHICH THE EPISTLE WAS WRITTEN. VERY various opinions have been formed in regard to the design for which this epistle was written. Macknight supposes that it was with reference to the Eleusinian mysteries, and to various religious rites in the temple of Diana, and that Paul intended particularly to state the "mysteries" of the gospel in contradistinction from them. But there is no clear evidence that the apostle had any such object, and it is not necessary to go into an explanation of those mysteries in order to an understanding of the epistle. The epistle is such as might be addressed to any Christians, though there are allusions to customs which then prevailed, and to opinions then held, which it is desirable to understand in order to a just view of it. That there were Jews and Judaizing Christians in Ephesus, may be learned from the epistle itself. That there were those there who supposed that the Jews were to have a more elevated rank than the Gentiles, may also be learned from the epistle; and one object was to show that all true Christians, whether of Jewish or Heathen origin, were on a level, and were entitled to the same privileges. That there was the prevalence of a false and dangerous philosophy there, may also be learned from the epistle; and that there were those who attempted to cause divisions, and who had violated the unity of the faith, may also be learned from it. The epistle is divided into two parts-- I. The doctrinal part, ch. i.--iii.; and, II. The practical part, or the application, ch. iv.--vi. I. The doctrinal part comprises the following topics. (1.) Praise to God for the revelation of his eternal counsels of recovering mercy, Eph 1:3-14. (2.) A prayer of the apostle, expressing his earnest desire that the Ephesians might avail themselves fully of all the advantages of this eternal purpose of mercy, Eph 1:15-23. (3.) The doctrine of the native character of man, as being dead in sins, illustrated by the past lives of the Ephesians, Eph 2:1-3. (4.) The doctrine of regeneration by the grace of God, and the advantages of it, Eph 2:4-7. (5.) The doctrine of salvation by grace alone, without respect to our own works, Eph 2:8,9. (6.) The privilege of being thus admitted to the fellow ship of the saints, Eph 2:11-22. (7.) A full statement of the doctrine that God meant to admit the Gentiles to the privileges of his people, and to break down the barriers between the Gentiles and the Jews, Eph 3:1-12. (8.) The apostle prays earnestly that they might avail themselves fully of this doctrine, and be able to appreciate fully the advantages which it was intended to confer; and with this prayer he closes the doctrinal part of the epistle, Eph 3:13-21. II. The practical part of the epistle embraces the following topics, (1.) Exhortation to unity, drawn from the consideration that there was one God, one faith, etc, Eph 4:1-16. (2.) An exhortation to a holy life in general, from the fact that they differed from other Gentiles, Eph 4:17-24. (3.) Exhortation to exhibit particular virtues--specifying what was required by their religion, and what they should avoid--particularly to avoid the vices of anger, lying, licentiousness, and intemperance, Eph 4:25-32, 5:1-21. (4.) The duties of husbands and wives, Eph 5:22-33. (5.) The duties of parents and children, Eph 6:1-4. (6.) The duties of masters and servants, Eph 6:5-9. (7.) An exhortation to fidelity in the Christian warfare, Eph 6:10-20. (8.) Conclusion, Eph 6:21-24. The style of this epistle is exceedingly animated. The apostle is cheered by the intelligence which he had received of their deportment in the gospel, and is warmed by the grandeur of his principal theme--the eternal purposes of Divine mercy. Into the discussion of that subject he throws his whole soul; and there is probably no part of Paul's writings where there is more ardour, elevation, and soul evinced, than in this epistle. The great doctrine of predestination he approaches as a most important and vital doctrine; states it freely and fully, and urges it as the basis of the Christian's hope, and the foundation of eternal gratitude and praise. Perhaps nowhere is there a better illustration of the power of that doctrine to elevate the soul and fill it with grand conceptions of the character of God, and to excite grateful emotions, than in this epistle; and the Christian, therefore, may study it as a portion of the sacred writings eminently fitted to excite his gratitude and to fill him with adoring views of God. THE EPISTLE of PAUL THE APOSTLE TO THE EPHESIANS. ANALYSIS OF THE CHAPTER, (1.) The salutation, verse 1, 2. (2.) The doctrine of predestination, and its bearing and design, verses 3-14. (a.) It is the foundation of praise to God, and is a source of gratitude, verse 3. (b.) Christians have been chosen before the foundation of the world, verse 4. (c.) The object was that they should be holy and blameless, verse 4. (d.) They were predestinated to be the children of God, verse 5. (e.) The cause of this was the good pleasure of God, or he did it according to the purpose of his will, verse 6. (f.) The object of this was his own glory, verse 6. (3.) The benefits of the plan of predestination to those who are thus chosen, verses 7-14. (a.) They have redemption and the forgiveness of sins, verses 7, 8. (b.) They are made acquainted with the mystery of the Divine will, verses 9, 10. (c.) They have obtained an inheritance in Christ, verse 11. (d.) The object of this was the praise of the glory of God, verse 12. (e.) As the result of this, or in the execution of this purpose, they were sealed with the Holy Spirit of promise, verses 13, 14. (4.) An earnest prayer that they might have a full understanding of the great and glorious plan of redemption, verses 15-23. (a.) Paul says that he had been informed of their faith, verse 15. (b.) He always remembered them in his prayers, verse 16. (c.) His especial desire was that they might see the glory of the Lord Jesus, whom God had exalted to his own right hand in heaven, verses 17-23. Verse 1. Paul, an apostle. Rom 1:1. By the will of God. 1Cor 1:1. To the saints. A name often given to Christians because they are holy. 1Cor 1:2. In Ephesus. See the Introduction, 1, 5. And to the faithful in Christ Jesus. This evidently refers to others than to those who were in Ephesus, and it is clear that Paul expected that this epistle would be read by others. He gives it a general character, as if he supposed that it might be transcribed, and become the property of the church at large. It was not uncommon for him thus to give a general character to the epistles which he addressed to particular churches, and so to write that others than those to whom they were particularly directed, might feel that they were addressed to them. Thus the first epistle to the Corinthians was addressed to "the church of God in Corinth--with all that in every place call upon the name of Christ Jesus our Lord." The second epistle to the Corinthians, in like manner, was addressed to "the church of God which is at Corinth, with all the saints which are in all Achaia." Perhaps, in the epistle before us, the apostle referred particularly to the churches of Asia Minor, which he had not visited, but there is no reason for confining the address to them. All who are "faithful in Christ Jesus," may regard the epistle as addressed by the Holy Spirit to them, and may feel that they are as much interested in the doctrines, promises, and duties set forth in this epistle, as were the ancient Christians of Ephesus. The word "faithful" here is not used in the sense of trust-worthy, or in the sense of fidelity, as it is often employed, but in the sense of believing, or having faith in the Lord Jesus. The apostle addresses those who were firm in the faith--another name for true Christians. The epistle contains great doctrines about the Divine purposes and decrees in which they, as Christians, were particularly concerned; important "mysteries," (Eph 1:9,) of importance for them to understand, and which the apostle proceeds to communicate to them as such. The fact that the letter was designed to be published, shows that he was not unwilling that those high doctrines should be made known to the world at large; still they pertained particularly to the church, and they are doctrines which should be particularly addressed to the church. They are rather fitted to comfort the hearts of Christians, than to bring sinners to repentance. These doctrines may be addressed to the church with more prospect of securing a happy effect than to the world. In the church they will excite gratitude, and produce the hope which results from assured promises and eternal purposes; in the minds of sinners they may arouse envy, and hatred, and opposition to God. (a) "saints" Rom 1:7 (b) "at Ephesus" Acts 19 Acts 20 (c) "faithful in Christ Jesus" Col 1:2 Verse 2. Grace be to you. Rom 1:7. (d) "be to you" Gall 1:3Philippians 1:2
Verse 2. Grace be unto you, etc. Rom 1:7. (b) "be unto you" Eph 1:14, 1Thes 1:2Colossians 1:2
Continuation of Introductory Notes to Colossians THE EPISTLE FROM LAODICEA. IN Col 4:16, of this epistle, the apostle gives this direction: "And when this epistle is read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea." The former part of this verse is clear; and the direction was given, doubtless, because the churches of Colosse and Laodicea were in the vicinity of each other, and the instructions were adapted to both churches. Doubtless the same form of philosophy prevailed, and the churches were exposed to the same errors. But it is not so clear what is meant by the "epistle from Laodicea." The most natural and obvious interpretation would be, that Paul had sent a letter also to that church, and that he wished them to procure it and read it. But no such epistle is now extant, and, consequently, much difficulty has been felt in determining what the apostle referred to. A brief examination of the opinions entertained on the subject seems necessary in this place. They are the following:--- 1. It has been supposed that the reference is to a letter sent from the Laodiceans to Paul, proposing to him some questions which they desired him to answer, and that he now wishes the Colossians to procure that letter, in order that they might more fully understand the drift of the epistle which he now sent to them. This opinion was held by Theodoret, and has been defended by Storr, Rosenmuller, and others. But the objections to it are obvious and conclusive. (1.) It is not the fair meaning of the language used by Paul. If he had referred to a letter to him, he would have said so; whereas the obvious meaning of the language used is, that the Colossians were to procure a letter in the possession of the Laodiceans in exchange for the one which they now received from Paul. The churches were to make an exchange of letters, and one church was to read that which had been addressed to the other. (2.) If the letter had been addressed to Paul, it was doubtless in his possession; and if he wished the church at Colosse to read it, nothing would be more natural or obvious than to send it, by Tychicus, along with the letter which he now sent. Why should he give directions to send to Laodicea to procure a copy of it? (3.) If a letter had been sent to him by the Laodiceans, proposing certain questions why did he send the answer to the church at Colosse, and not to the church at Laodicea? The church at Laodicea would certainly have been the one that was entitled to the reply. There would have been a manifest impropriety in sending an epistle to one church, made up of answers to questions proposed by another, and then at the end requesting them to procure those questions, that they might understand the epistle. (4.) It may be added, that it is not necessary to suppose that there was any such epistle, in order to understand this epistle to the Colossians. This is not more difficult of interpretation than the other epistles of Paul, and does not furnish, in its structure, any particular evidence that it was sent in answer to inquiries which had been proposed to the author. 2. It has been supposed by some that the epistle referred to was one written to Timothy, by the apostle himself, at Laodicea. This opinion was defended by Theophylact. The only show of authority for it is the subscription at the end of the First Epistle to Timothy--"The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana." But that this is erroneous can be easily shown. (1.) The subscription to the epistle to Timothy is of no authority. (2.) If this epistle had been referred to, Paul would not have designated it in this manner. It would have been rather by mentioning the person to whom it was addressed, than the place where it was written. (3.) There is nothing in the epistle to Timothy which would throw any important light on this to the Colossians, or which would be particularly important to them as a church. It was addressed to one individual, and it contains counsels adapted to a minister of the gospel rather than to a church. 3. Many have supposed that the "epistle from Laodicea," referred to, was one which Paul had written to the Laodiceans, partly for their use, but which was of the nature of a circular epistle, and that we still have it under another name. Those who hold this opinion suppose that the epistle to the Ephesians is the one referred to, and that it was, in fact, sent also to the church at Laodicea. See this question treated at length in the Introduction to the epistle to the Ephesians, % 5. The reasons for supposing that the epistle now known as the "Epistle to the Ephesians" was neither a circular letter, nor addressed to the church at Laodicea, are there given. But if the common reading of the text in Eph 1:1, "the saints which are at Ephesus," be correct, then it is clear that that epistle was really sent to the church in that place. The only question then is, whether it is of so general a character that it might as well be sent to other churches as to that, and whether Paul actually sent it as a circular, with a direction to different churches? Against this supposition there are strong improbabilities. (1.) It is contrary to the usual practice of Paul. He addressed letters to particular churches and individuals; and, unless this case be one, there is no evidence that he ever adopted the practice of sending the same letter to different individuals or churches. (2.) There would have been some impropriety in it, if not dishonesty. An avowed circular letter, addressed to churches in general, or to any number whose names are enumerated, would be perfectly honest. But how would this be, if the same letter was addressed to one church, and then, with a new direction, addressed to another, with no intimation of its circular character? Would there not be a species of concealment in this which we should not expect of Paul? (3.) How happens it, if this had occurred, that all remembrance of it was forgotten?. When those epistles were collected, would not the attention be called to the fact, and some record of it be found in some ancient writer?. Would it fail to be adverted to, that the same epistle had been found to have been addressed to different churches, with a mere change in the name? 4. There is but one other opinion which can exist on this question; and that is, that the apostle refers to some letter which had been sent to the Laodiceans, which we have not now in the New Testament. If this be so, then the reference could only be to some epistle which may be extant elsewhere, or which is now lost. There is an epistle extant which is known by the name of "St. Paul's Epistle to the Laodiceans;" but it has no well-founded claims to being a genuine epistle of Paul, and is universally regarded as a forgery. "It is," says Michaelis, "a mere rhapsody, collected from St. Paul's other epistles, and which no critic can receive as a genuine work of the apostle. It contains nothing which it was necessary for the Colossians to know, nothing which is not ten times better and more fully explained in the epistle which St. Paul sent to the Colossians; in short, nothing which could be suitable to St. Paul's design." Intro. to the New Test. iv. 127. The Greek of this epistle may be found at length in Michaelis; and, as it may be a matter of curiosity, and will show that this cannot be the epistle referred to by Paul in Col 4:16, I will subjoin here a translation. It is as follows: "Paul, an apostle, not of men, neither by men, but by Jesus Christ, to the brethren in Laodicea. Grace be to you, and peace, from God the Father, and our Lord Jesus Christ. I give thanks to my God in Christ always in my prayers, that you are mindful of and are persevering in good works, waiting for the promise in the day of judgment. And let not the vain speeches of some who would conceal the truth disturb you, to turn you away from the truth of the gospel which has been preached unto you. Now God grant that all they who are of me may be borne forward to the perfection of the truth of the gospel, to perform those excellent good works which become the salvation of eternal life. And now are my bonds manifest, in which bonds I am in Christ, and at the present time; but I rejoice, for I know that this shall be for the furtherance of my salvation, which is through your prayer and the supply of the Holy Ghost, whether by life or by death. For to me to live is Christ, and to die is joy. But our Lord himself shall grant you his mercy with us, that possessing love you may be of the same mind, and think the same thing. On this account, brethren, as ye have heard of the appearing of the Lord, so think and do in the fear of God, and it shall be eternal life to you for it is God who worketh in you. Do all things without murmurings and disputings. And for the remainder, brethren, rejoice in the Lord Jesus Christ, and see that ye keep yourselves from all base gain of covetousness. Let all your requests be made known with boldness unto God, and be firm in the mind of Christ. And finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are holy, whatsoever things are just, whatsoever things are lovely, these things do. And what you have heard and received, keep in your hearts, and it shall give you peace. Salute all the brethren with an holy kiss. All the saints salute you. The grace of our Lord Jesus Christ be with your spirit. Amen. Cause that this epistle be read in the church of the Colossians, and do you also read the epistle from Colosse." Nothing can be plainer than that this is not such an epistle as the apostle Paul would have written, it is therefore a mere forgery. The conclusion to which we are conducted is, that the reference in Col 4:16 is to some epistle of Paul to the church at Laodicea which is not now extant, and that the probability is, that, having accomplished the object for which it was sent, it has been suffered to be lost. Thus, it is to be numbered with the writings of Gad, and Iddo the Seer, and Nathan, and the prophecy of Ahijah the Shilonite, and the book of Jehu, (2Chr 9:29, 20:34, 1Kgs 16:1;) works which, having accomplished the object for which they were composed, have been suffered to become extinct. Nor is there anything improbable or absurd in the supposition that an inspired book may have been lost. There is no special sacredness in a mere writing, or in the fact that inspired truth was recorded, that makes it indispensable that it should be preserved. The oral discourses of the Saviour were as certainly inspired as the writings of Paul; and yet but a small part of what he said has been preserved, Jn 21:25. Why should there be any improbability in supposing that an inspired book may also have been lost? And, if it has, how does that fact weaken the evidence of the importance or the value of what we now possess? How does the fact that a large part of the sermons of the Saviour have perished, by not being recorded, diminish the value, or lessen the evidence of the Divine authority, of the Sermon on the Mount? THE EPISTLE TO THE COLOSSIANS. ANALYSIS OF CHAPTER 1. The chapter embraces the following topics :-- (1.) The usual salutation to the church, Col 1:1,2. (2.) Thanks to God for what he had done for the Colossians and for the fruits of the gospel among them, Col 1:3-8. (3.) Prayer that they might persevere in the name course, and might walk worthy of their calling, Col 1:9-11. (4.) An exhortation to render thanks to God for what he had done for them in redemption, Col 1:12-14. (5.) A statement of the exalted dignity of the Redeemer, Col 1:15-18. (6.) A statement of what he had done in the work of redemption, in making peace by the blood of his cross, and reconciling the world to God, Col 1:19,20. (7.) Through this gospel, Paul says, they had been reconciled to God, and were now brought into a state in which they might be presented as holy and unblamable in his sight, Col 1:21-23. (8.) Of this gospel, Paul says he was a minister; in preaching it he had been called to endure trials, but those trims he endured with joy; and in preaching this gospel he used the utmost diligence, warning every man, and teaching every man in all wisdom, that he might present every one perfect in Christ Jesus, Col 1:24-29. Verse 1. Paul, an apostle of Jesus Christ. Romm 1:1. By the will of God. 1Cor 1:1. And Timotheus our brother. On the question why Paul associated others with him in his epistles, 1Cor 1:1. There was a particular reason why Timothy should be associated with him in writing this epistle. He was a native of the region where the church was situated, Acts 16:1-3, and had been with Paul when he preached there, and was doubtless well known to the church there, Acts 16:6. It is evident, however, from the manner in which Paul mentions him here, that he did not regard him as "an apostle," and did not wish the church at Colosse to consider him as such. It is not "Paul and Timothy, apostles of Jesus Christ," but "Paul, an apostle of Jesus Christ, and Timothy our brother." Paul is careful never to apply the term apostle to Timothy. Php 1:1, "Paul and Timotheus, the servants of Jesus Christ." Comp. 1Thes 1:1, 2Thes 1:1. If he had regarded Timothy as an apostle, or as having apostolic authority, it is not easy to conceive why he should not have referred to him as such in these letters to the churches. Could he have failed to see that the manner in which he referred to him was adapted to produce a very important difference in the estimate in which he and Timothy would be held by the Colossians? (a) "an apostle" Eph 1:1. ---------------------------------------------------------------------- Verse 2. Grace be unto you. Rom 1:7 (b) "saints and faithful" Ps 16:3 (c) "Grace be unto you" Gal 1:31 Thessalonians 1:1
THE FIRST EPISTLE TO THE THESSALONIANS. INTRODUCTION. I.---THE SITUATION OF THESSALONICA. THESSALONICA was a city and sea-port of Macedonia. It was at the head of tile bay Thermaicus, or the Gulf of Thessalonica, (see the map prefixed to the Notes on the Acts of the Apostles,) and was, therefore, favourably situated for commerce. It was on the great AEgean Way; was possessed of an excellent harbour, and had great advantages for commerce through the Hellespont, and with Asia Minor and the adjacent countries. It was south-west of Philippi and Amphipolis, and a short distance north-east of Berea. Macedonia was an independent country until it was subdued by the Romans. The occasion of the wars which led to its conquest by the Romans was, an alliance which was formed by Philip II. with Carthage, during the second Punic war. The Romans delayed their revenge for a season; but Philip having laid siege to Athens, the Athenians called the Romans to their aid, and they declared war against the Macedonians. Philip was compelled to sue for peace, to surrender his vessels, to reduce his army to 500 men, and to defray the expenses of the war. Perseus, the successor of Philip, took up arms against the Romans, and was totally defeated at Pydna by Paulus AEmilius, and the Romans took possession of the country. Indignant at their oppression, the Macedonian nobility and the whole nation rebelled under Andriscus; but, after a long struggle, they were overcome by Quintus Caecilius, surnamed, from his conquest, Macedonius, and the country became a Roman province, B.C. 148. It was divided into four districts, and the city of Thessalonica was made the capital of the second division, and was the station of a Roman governor and questor. At the time, therefore, that the gospel was preached there, this whole country was subject to Roman authority. The city, called, when Paul visited it, Thessalonica, was anciently called Therme, and by this name was known in the times of Herodotus, Thucydides, and AEschines. We are informed, by Strabo, that Cassander changed the name of Therme to Thessalonica, in honour of his wife, who was a daughter of Philip. Others have said that the name was given to it by Philip himself, in memory of a victory which he obtained over the armies of Thessaly. In the time of Brutus and Cassius it was a city of so much importance that the promise of being permitted to plunder the city, as the reward of victory, infused new courage into their armies. The city was inhabited by Greeks, Romans, and Jews. It adored many gods, but particularly Jupiter, as the father of Hercules, the alleged founder of its ancient royal family. It had a celebrated amphitheatre, where gladiatorial shows were exhibited for the amusement of the citizens, and a circus for public games. The Roman part of the population was, of course, introduced after the conquest, and it is impossible now to estimate the relative number of the Greeks and the Romans in the time when the gospel was preached there. In common with most of the other cities of Greece, a considerable number of Jews resided there, who had a synagogue at the time when the city was visited by Paul, Acts 17:1. Little is known of the morals of the place, but there is reason to believe that it was somewhat distinguished for dissoluteness of manners. "The females, particularly, could claim little credit on the score of modest, retiring demeanour; for this virtue was in so low estimation in the city, that the place was selected as the scene of the wanton fancies of the satirist." (Lucian.) See Hug. Intro. The name of the place now is Saloniki. It is a Turkish commercial town, and contains about 70,000 inhabitants. Its situation and appearance are thus described by Dr. Clarke. "The walls of Salonica give a very remarkable appearance to the town, and cause it to be seen at a great distance, being white-washed; and what is still more extraordinary, they are painted. They extend in a semi-circular manner from the sea, enclosing the whole of the buildings within a peribolus, whose circuit is five or six miles; but a great part of the space within the walls is void. It is one of the few remaining cities which has preserved the ancient form of its fortifications; the mural turrets yet standing, and the walls that support them, being entire. The antiquity is, perhaps, unknown, for, though they have been ascribed to the Greek emperors, it is very evident they were constructed in two distinct periods of time: the old Cyclopean masonry remaining in the lower parts of them, surmounted by an upper structure of brickwork. Like all the ancient and modern cities of Greece, its wretched aspect within is forcibly contrasted with the beauty of its external appearance. The houses are generally built of unburnt bricks, and, for the most part, they are no better than so many hovels." It is, however, a flourishing commercial town, from which is exported the corn, cotton, wool, tobacco, bees'-wax, and silk of Macedonia. It is the seat of a pasha, and has still among its population a considerable proportion of Jews. Rabbi Benjamin of Tudela, who visited it in A.D. 1160, describes it, under the name of Salunki, and says that it was built by Seleucus, one of the four Greek nobles who arose after Alexander; and that when he visited it, it was "a large city containing about five hundred Jewish inhabitants." "The Jews," says he, "are much oppressed in this place, and live by the exercise of handicrafts." Itinerary, vol. i. 49, 50. Ed. 1840. He describes it as having, at that time, more Jewish inhabitants than any other town in Greece, Thebes alone excepted. It is said at present to contain about 20,000 Jewish inhabitants. Its favourable situation for commerce is probably the cause of the numerous assemblage of the Jews there. See Asher's Ed. of Benjamin of Tudela, vol. ii. p. 42. II. ESTABLISHMENT OF THE CHURCH IN THESSALONICA. THE gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some cause they appear not to have paused to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavoured to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, Acts 17:2,3. A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, Acts 17:5, it appears that Paul and Silas, for a time at least, made the house of Jason their home, and that so large numbers attended on their ministry as to give occasion to great excitement among the Jews. In the epistle, 1Thes 2:9, Paul says that when he was among them, he "laboured night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," 2Thes 3:8, which looks as if he had been with them a longer time than the three Sabbaths, and as if he had laboured at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from Php 4:16, that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica ye sent once and again unto my necessity." Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and 'certain brethren,' who were supposed to have harboured and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor, Acts 17:5-7. So great was the tumult, and such would be the danger of Paul and Silas if they remained there, that the members of the church judged it best that they should go to a place of safety, and they were conveyed by night to the neighbouring city of Berea. There the gospel was received with more favour, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came thither and excited the people against him, Acts 17:13. It became necessary again that he should be removed to a place of safety, and he was conducted to Athens; while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present' with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in Acts 17. Their actual arrival at Athens is not mentioned by Luke, Acts 17, but that Timothy came to him there appears from 1Thes 3:1,2. "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whither Timothy followed him, Acts 18:5. III.--THE TIME AND PLACE OF WRITING THE EPISTLE. The subscription at tile close of this epistle affirms that it was written at Athens. But these subscriptions are of no authority whatever, (see Notes at the close of I Corinthians;) and in this case, as in several others, the subscription is false. Paul remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In 1Th 3:1,2, Paul says, that such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle, 1Thes 3:6, he speaks of Timothy's return to him before the epistle was written. But, from Acts 17 and Acts 18:5, it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth. To that place Paul had gone after his short visit to Athens, and there he remained a year and a half, Acts 18:1. It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written-from Athens. In Acts 2:17,18, the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavoured to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driver, away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written towards the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle, 1Thes 1:1, and we know that they were with him when he was at Corinth, Acts 18:5. If this epistle were written, at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about A.D. 52. That this was the time in which it was written, is the opinion of Mill, of Lardner, of Hug, and is, indeed, generally admitted. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and, probably, in the same year. See Lardner, vol. vi. 4--6. Grotius, indeed, supposes that the order of the epistles has been inverted, and that that which is now called the "Second Epistle to the Thessalonians," was, in fact, first sent. But there is no evidence of this. IV.---THE CHARACTER OF THE CHURCH AT THESSALONICA, AND THE DESIGN OF THE EPISTLE. The church at Thessalonica, at first, was composed of the following classes of persons:-- (1.) Jews, To them Paul preached first; and though the mass of them opposed him, and rejected his message, yet some of them believed, Acts 17:4. (2.) Greeks who had been proselyted to the Jewish faith, and who seem to have been in attendance on the synagogue, Acts 17:4. They are called 'devout Greeks'-- σεβομενοιελληνες, that is, religious Greeks, or those who had renounced the worship of idols, and who attended on the worship of the synagogue. They were probably what the Jews called 'Proselytes of the Gate;' persons who were admitted to many privileges, but who were not proselytes in the fullest sense. There were many such persons usually where a synagogue was established among the Gentiles. (3.) Females of the more elevated rank and standing in the community, Acts 17:4. They were women of influence, and were connected with distinguished families. Possibly they also may have been of the number of the proselytes. (4.) Not a few members of the church appear to have been converted from idolatry by the preaching of the apostle, or had connected themselves with it after he had left them. Thus, in 1Thes 1:9, it is said, "For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols, to serve the living and true God." Though the apostle had been much opposed when there, and the gospel had been rejected by the great body of the inhabitants of Thessalonica, yet it had been most cordially embraced by these different classes, 1Thes 2:13, and they were entirely harmonious in the belief of it. They forgot all their former differences in the cordiality with which they had embraced the gospel. The characteristics of the church there, and the circumstances existing, which gave occasion for the two epistles to the Thessalonians, appear to have been, so far as can be gathered from the history, Acts 17, and the epistles themselves, the following:--- (1.) The members of the church had very cordially embraced the gospel; they were the warm friends of the apostle; they greatly desired to receive his instruction; and these things prompted him to the earnest wish which he had cherished to visit them, 1Thes 2:17, and now led him to write to them: Comp. 1Thes 1:5,6, 2:8,9,13,19,20. Paul had for them the strong affection which a nurse has for the children committed to her charge, 1Thes 2:7, or a father for his children, 1Thes 2:11, and hence the interest shown for them by writing these epistles. (2.) They were disposed not only to embrace the gospel, but to spread it abroad, 1Thes 1:8; and Paul was evidently desirous of commending them for this, and of exciting them to greater love and zeal in doing it. (3.) They had, at first, embraced the gospel amidst scenes of strife, 1Thes 2:2; they were now opposed, as they had been there, by the Jews, and by their own countrymen, 1Thes 2:14, and they appear to have been called to some peculiar trials, by the loss of some valued members of the church--friends who were peculiarly dear to their hearts, 1Thes 2:3,5, 3:13. To console them in view of these afflictions, was one design of the first epistle, and in doing it, the apostle states one of the most interesting views of the resurrection to be found in the Scriptures, 1Thes 4:14-18. (4.) They had been instructed in reference to the future coming of the Saviour; the day of judgment, and the fact that the appearing of the "day of the Lord" would be like a thief in the night, 1Thes 5:2. But they seem to have inferred that that day was near, and they were looking for the immediate advent of the Redeemer, and the close of the world. To this view they seem to have been led by two things. One was, a misinterpretation of what the apostle says, 1Thes 4:14-18, 5:2,3, about the advent of the Redeemer, which they seem to have understood as if it meant that it would be 'soon;' and the other was, probably, the fact that certain letters had been forged in the name of Paul, which maintained this doctrine, 2Thes 2:2 To correct this view was one of the leading objects of the second epistle, and, accordingly, the apostle in that shows them that events must occur preceding the coming of the Lord Jesus, which would occupy a long time, and that the end of the world, therefore, could not be near, 2Thes 2:3-12. (5.) An error seems also to have prevailed among them in regard to the resurrection, which was the cause of great uneasiness to those who had lost Christian friends by death 1Thes 4:13. They seem to have supposed, that when the Lord Jesus appeared, they who were alive would have great advantages over those who were deceased: that the living would be allowed to behold his glory, and to participate in the splendours of his personal reign while those who were in their graves would slumber through these magnificent scenes. To correct these views, appears to have been one design of the first epistle. The apostle shows them that at the coming of the Saviour, all the redeemed, whether living or dead, would participate alike in his glory. They who were alive would not anticipate those who were in their graves. In fact, he says, those who were dead would rise before the change would take place in the living that was to fit them to dwell with the Lord, and then all would be taken up to be for ever with him 1Thes 4:15-18. (6.) It would appear to be not improbable, that, after the departure of the apostle from Thessalonica, he had been accused by the enemies of the gospel there, of a want of courage, and that they had urged this as proof, that he was conscious that the gospel was an imposture. Besides, his leaving the church there without any instructors, in a time when they greatly needed them, may have been urged as a proof that he had no real affection for them, or concern for their welfare. To meet this charge, the apostle urges several things, vindicating his conduct, and showing the strength of his attachment for them. He says, (1.) that, as they knew, so far from being deterred by persecution from preaching, after a violent persecution at Philippi, he and his fellow-labourers had at once preached the same gospel at Thessalonica, and they had done it there amidst the same kind of opposition, 1Thes 2:2. (2.) That they themselves were witnesses that it had been done without any appearance of fraud or of guile. They had given them all possible proofs of sincerity, 1Thes 2:3-5. (3.) That they had given every proof possible that they did not seek glory from men, and that their aims were not selfish. They were willing to have imparted, not the gospel only, but also their own lives; and to show that they had had no selfish aim while with them, they had supported themselves by the labour of their own hands, 1Thes 2:6-9. (4.) That so far from not feeling any interest in them, he had repeatedly sought to visit them, but had in every instance been prevented, 1Thes 2:17,18 and, (5.) that, since he was prevented from going to them, he had submitted to the personal sacrifice of parting with Timothy at Athens, and of being left alone there, in order that he might go to them and comfort their hearts, 1Thes 3:1,2. (7.) In common with other churches, gathered in part or in whole from the heathen, they were in danger of falling into the sins to which they had been addicted before their conversion; and one object of the first epistle is, to put them on their guard against the leading vices to which they were exposed, 1Thes 4:1-7. (8.) It would seem, also, that there were some in the church who had a spirit of insubordination towards their religious teachers, and who, under pretence of edifying others, were guilty of disorder. To correct this was also one object of the epistle, 1Thes 5:12-14. From these views, the design of this epistle, and also of the second epistle to the same church, which seems to have been written soon after this, will be apparent. They were the effusions of warm attachment towards a church which the apostle had founded, but from which he had been soon driven away, and which he had been prevented from revisiting when he had earnestly desired it. They are filled with expressions of tender regard; they remind the members of the church of the ardour with which they had at first embraced the gospel; caution them against the dangers to which they were exposed; commend them for their fidelity hitherto, and encourage them in their trials and persecutions. They present some most interesting views of the nature of the gospel, and especially contain statements about the resurrection of the saints, which are not found elsewhere in the New Testament, and views in relation to the great apostasy, and the "man of sin," which demonstrate that the writer was inspired, and which are of inestimable importance in guarding the true church from the power of Antichrist. No one could have drawn the picture of the Papacy in the second chapter of the second epistle, who was not under the inspiration of the Holy Ghost; and no true Christian can be sufficiently grateful that the apostle was thus inspired to reveal the features of that great apostasy, to put the church on its guard against the wiles and the power of him, who "exalteth himself above all that is called God." THE FIRST EPISTLE TO THE THESSALONIANS ANALYSIS OF CHAPTER I. THE first chapter of this epistle embraces the following subjects :-- 1. The inscription by Paul, Silas, and Timothy, to the Thessalonians, and the usual salutations, 1Thes 1:1. 2. An expression of thanks for their fidelity in the gospel, 1Thes 1:2-4. The apostle says that he made mention of them continually in his prayers; that he remembered their faith, and love, and patience, for by these things they had shown that they were among the elect of God. 3. He reminds them of the manner in which they received the gospel when it was first preached to them,1Thes 1:5,6. The power of God had been manifested among them in a remarkable manner; they had embraced the gospel with strong assurance, and though in the midst of deep afflictions, they had received the word with joy. 4. The effect of the establishment of the church in Thessalonica had been felt far abroad, and had been of the most happy character, 1Thes 1:7-10. They had become examples to all that believed in Macedonia and Achaia. From them the gospel had been sounded abroad throughout Greece, and indeed in all places with which they had connexion by their commercial relations. Those who dwelt in distant places bore witness to the influence of the gospel on them, and to the power of that religion which had turned them from idols to serve the living God. These verses contain a beautiful illustration of the effect of the gospel in a place favourably situated for commerce, and having extensive intercourse with other regions. Verse 1. Paul, and Silvanus, and Timotheus. On the reasons why Paul associated other names with his in his epistles, 1Cor 1:1, 2Cor 1:1. Silvanus, or Silas, and Timothy were properly united with him on this occasion, because they had been with him when the church was founded there, Acts 17, and because Timothy had been sent by the apostle to visit them after he had himself been driven away, 1Thes 3:1,2. Silas is first mentioned in the New Testament as one who was sent by the church at Jerusalem with Paul to Antioch, Acts 15:22; and he afterwards became his travelling companion. Which is in God the Fathers and in the Lord Jesus Christ. Who are united to the true God and to the Redeemer; or who sustain an intimate relation to the Father and the Lord Jesus. This is strong language, denoting that they were a true church. Comp. 1Jn 5:20. Grace be unto you, etc. Rom 1:7. (a) "and Timotheus" 1Pet 5:12 (b) "the Thessalonians" Acts 17:1 (c) "Grace" Eph 1:22 Thessalonians 1:2
Verse 2. (b) "Grace unto you" 1Cor 1:3
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