2Cor 1:1, Phili 1:1, Col 1:1, 1Th 1:1, 2Th 1:1 | Barnes | STEP | The Second Epistle of PAUL THE APOSTLE TO THE CORINTHIANS INTRODUCTION I. THE DESIGN OF THE SECOND EPISTLE TO THE CORINTHIANS In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this epistle, those facts should be borne in distinct remembrance; and the reader is referred to the statement there made as material to a correct understanding of this epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master. Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost, ( ;) evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his epistle. He proposed then to go to Macedonia, and from that place to go again to Corinth, ( ;) but he was evidently desirous to learn in what manner his first epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia, ( ,) intending that, they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his epistle would produce, and to return and report to him, Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his first epistle had been received. . Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus, ( ,) and learned from him that his first epistle had accomplished all which he had desired, . The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected; and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind he wrote to them this second letter. Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This epistle is designed to meet some of the prevailing views of the party which was opposed to him there, and to refute some of the prevailing slanders in regard to himself. The epistle, therefore, is occupied to a considerable extent in refuting the slanders which had been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent; and he designed, doubtless, that the presence of Titus should aid in accomplishing the objects which he had in view in the epistle, . II.---THE SUBJECTS TREATED OF IN THIS EPISTLE It has been generally admitted that this epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this epistle the same systematic arrangement which is apparent in the epistle to the Romans, or which occurs in the first epistle to the Corinthians. Some of the subjects, of which it treats are the following: (1.) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better, qualified to comfort others who might be afflicted in a similar manner, . (2.) He vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object in not doing it had been "to spare" them, . (3.) The case of the unhappy individual who had been guilty of incest had deeply affected his mind. In the first epistle he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and, had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, . (4.) He mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed, as he hoped to have been, of the manner in which his former epistle had been received, . In view of the manner in which they had received his former epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, . (5.) Paul vindicates his character, and his claims to be regarded as an apostle. He assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, . This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity and permanency of the gospel, . (6.) In chapters 4 and 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and peculiar trims, but they had also great and peculiar consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world, and had gone forth in view of it to entreat men to be reconciled to God. (7.) Having referred in chapter 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work, . (8.) Having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them ( ) to avoid those connexions which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connexions to which he particularly referred, were improper marriages and ruinous alliances with idolaters, to which they were particularly exposed. (9.) In he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the first epistle had been received, and of its happy effect on the minds of the Corinthians. (10.) In chapters 8 and 9 Paul refers to and discusses the subject on which his heart was so much set-the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth. (11.) In chapter 10, he enters upon a vindication of himself, and of his apostolic authority, against the accusation of his enemies; and pursues the subject through chapter 11 by a comparison of himself with others, and in chapter 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the epistle. The objects of this epistle, therefore, and subjects discussed, are various. They are to show his deep interest in their welfare; to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish; to carry forward the work of reformation among them which had been so auspiciously commenced; to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make; to secure the collection for the poor saints in Judea, on which his heart had been so much set; and to assure them of his intention to come and visit them according to his repeated promises. The epistle is substantially of the same character as the first. It was written to a church where great, dissensions and other evils prevailed; it was designed to promote a reformation, and is a model of the manner in which evils are to be corrected in a church. In connexion with the first epistle, it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here of use to the church in all ages: and to these epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies. III.--THE TIME AND PLACE IN WHICH THE Epistle WAS WRITTEN It is manifest that this epistle was written from Macedonia, ( ,) and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the first epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his first epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter--a letter which we cannot doubt was as kindly received as the former, and which, like that, accomplished the objects which he had in view. THE SECOND EPISTLE TO THE CORINTHIANS THIS chapter consists of the following parts, or subjects: (1.) The usual salutation and benediction in the introduction of the epistle, . This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God. (2.) He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, . (3.) He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, . He had been exposed to death, and had despaired of life, ; yet he had been delivered, ; he desired them to unite with him in thanksgiving on account of it, ; and in all this he had endeavoured to keep a good conscience, and had that testimony that he had endeavoured to maintain such a conscience toward all, and especially toward them, . (4.) He refers to the design which he had in writing the former letter, to them, . He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favourably and kindly and he had always sought their welfare. (5.) In this state of mind, Paul had designed to have paid them a second visit, . But he had not done it yet; and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, . He states, therefore, that his real intentions had been to visit them, ; that his failure to do so had not proceeded from either levity or falsehood, , as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example, , and from the fact that God had given to him the Holy Spirit, and anointed him, ; and he states therefore, that the true reason why he had not come to them was that he wished to spare them, he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come. Verse 1. Paul, an apostle , , . By the will of God . Through, or agreeably to the will of God. . And Timothy our brother . Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the first epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, . The name of Timothy is associated with his in the epistles to the Philippians and Colossians. From the former epistle to the Corinthians, , we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus ( ,) intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this epistle may have been the following: (1.) Timothy had been recently with them, and they had become acquainted with him; and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them. Comp. . (2.) Paul may have wished to give as much influence as possible to Timothy. He designed that he should be his fellow-labourer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was intrusted. (3.) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him. See . Unto the church of God , etc. . With all the saints which are in all Achaia . Achaia, in the largest sense, included the whole of Greece. Achaia Proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labours of Paul or of others. From , we know that there was a church at Cenchrea, the eastern port of Corinth; and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this epistle should be circulated among them. (a) "apostle of Jesus Christ" (b) "saints which are in all Achia"

2 Corinthians 1:1

The Second Epistle

PAUL THE APOSTLE TO THE CORINTHIANS

INTRODUCTION

I. THE DESIGN OF THE SECOND EPISTLE TO THE CORINTHIANS

In the Introduction to the First Epistle to the Corinthians, the situation and character of the city of Corinth, the history of the church there, and the design which Paul had in view in writing to them at first, have been fully stated. In order to a full understanding of the design of this epistle, those facts should be borne in distinct remembrance; and the reader is referred to the statement there made as material to a correct understanding of this epistle. It was shown there that an important part of Paul's design at that time was to reprove the irregularities which existed in the church at Corinth. This he had done with great fidelity. He had not only answered the inquiries which they proposed to him, but he had gone with great particularity into an examination of the gross disorders of which he had learned by some members of the family of Chloe. A large part of the epistle, therefore, was the language of severe reproof. Paul felt its necessity; and he had employed that language with unwavering fidelity to his Master.

Yet it was natural that he should feel great solicitude in regard to the reception of that letter, and to its influence in accomplishing what he wished. That letter had been sent from Ephesus, where Paul proposed to remain until after the succeeding Pentecost, (1Cor 16:8;) evidently hoping by that time to hear from them, and to learn what had been the manner of the reception of his epistle. He proposed then to go to Macedonia, and from that place to go again to Corinth, (1Cor 16:5-7;) but he was evidently desirous to learn in what manner his first epistle had been received, and what was its effect, before he visited them. He sent Timothy and Erastus before him to Macedonia and Achaia, (Acts 19:22, 1Cor 16:10,) intending that, they should visit Corinth, and commissioned Timothy to regulate the disordered affairs in the church there. It would appear also that he sent Titus to the church there in order to observe the effect which his epistle would produce, and to return and report to him, 2Cor 2:13, 7:6-16 Evidently, Paul felt much solicitude on the subject; and the manner in which they received his admonitions would do much to regulate his own future movements. An important case of discipline; his authority as an apostle; and the interests of religion in an important city, and in a church which he had himself founded, were all at stake. In this state of mind he himself left Ephesus, and went to Troas on his way to Macedonia, where it appears he had appointed Titus to meet him, and to report to him the manner in which his first epistle had been received. 2Cor 2:13. Then his mind was greatly agitated and distressed because he did not meet Titus as he had expected, and in this state of mind he went forward to Macedonia. There he had a direct interview with Titus, (2Cor 7:5,6,) and learned from him that his first epistle had accomplished all which he had desired, 2Cor 7:7-16. The act of discipline which he had directed had been performed; the abuses had been in a great measure corrected; and the Corinthians had been brought to a state of true repentance for their former irregularities and disorders. The heart of Paul was greatly comforted by this intelligence, and by the signal success which had attended this effort to produce reform. In this state of mind he wrote to them this second letter.

Titus had spent some time in Corinth. He had had an opportunity of learning the views of the parties, and of ascertaining the true condition of the church. This epistle is designed to meet some of the prevailing views of the party which was opposed to him there, and to refute some of the prevailing slanders in regard to himself. The epistle, therefore, is occupied to a considerable extent in refuting the slanders which had been heaped upon him, and in vindicating his own character. This letter also he sent by the hands of Titus, by whom the former had been sent; and he designed, doubtless, that the presence of Titus should aid in accomplishing the objects which he had in view in the epistle, 2Cor 8:17,18.

II.---THE SUBJECTS TREATED OF IN THIS EPISTLE

It has been generally admitted that this epistle is written without much definite arrangement or plan. It treats on a variety of topics mainly as they occurred to the mind of the apostle at the time, and perhaps without having formed any definite arrangement before he commenced writing it. Those subjects are all important, and are all treated in the usual manner of Paul, and are all useful and interesting to the church at large; but we shall not find in this epistle the same systematic arrangement which is apparent in the epistle to the Romans, or which occurs in the first epistle to the Corinthians. Some of the subjects, of which it treats are the following:

(1.) He mentions his own sufferings, and particularly his late trials in Asia. For deliverance from these trials he expresses his gratitude to God; and states the design for which God called him to endure such trials to have been, that he might be better, qualified to comfort others who might be afflicted in a similar manner, 2Cor 1:1-12.

(2.) He vindicates himself from one of the accusations which his enemies had brought against him, that he was unstable and fickle-minded. He had promised to visit them; and he had not yet fulfilled his promise. They took occasion, therefore, to say that he was unstable, and that he was afraid to visit them. He shows to them, in reply, the true reason why he had not come to them, and that his real object in not doing it had been "to spare" them, 2Cor 1:13-24.

(3.) The case of the unhappy individual who had been guilty of incest had deeply affected his mind. In the first epistle he had treated of this case at large, and had directed that discipline should be exercised. He had felt deep solicitude in regard to the manner in which his commands on that subject should be received, and, had judged it best not to visit them until he should be informed of the manner in which they had complied with his directions. Since they had obeyed him, and had inflicted discipline on him, he now exhorts them to forgive the unhappy man, and to receive him again to their fellowship, 2Cor 2:1-11.

(4.) He mentions the deep solicitude which he had on this subject, and his disappointment when he came to Troas and did not meet with Titus as he had expected, and had not been informed, as he hoped to have been, of the manner in which his former epistle had been received, 2Cor 2:12-17. In view of the manner in which they had received his former epistle, and of the success of his efforts, which he learned when he reached Macedonia, he gives thanks to God that all his efforts to promote the welfare of the church had been successful, 2Cor 2:14-17.

(5.) Paul vindicates his character, and his claims to be regarded as an apostle. He assures them that he does not need letters of commendation to them, since they were fully acquainted with his character, 2Cor 3:1-6. This subject leads him into an examination of the nature of the ministry and its importance, which he illustrates by showing the comparative obscurity of the Mosaic ministrations, and the greater dignity and permanency of the gospel, 2Cor 3:7-18.

(6.) In chapters 4 and 5 he states the principles by which he was actuated in the ministry. He and the other apostles were greatly afflicted, and were subjected to great and peculiar trims, but they had also great and peculiar consolations. They were sustained with the hope of heaven, and with the assurance that there was a world of glory. They acted in view of that world, and had gone forth in view of it to entreat men to be reconciled to God.

(7.) Having referred in chapter 5 to the nature and objects of the Christian ministry, he expatiates with great beauty on the temper with which he and his brethren, in the midst of great trials and afflictions, executed this important work, 2Cor 6:1-10.

(8.) Having in this manner pursued a course of remark that was calculated to conciliate their regard, and to show his affection for them, he exhorts them (2Cor 6:11-18) to avoid those connexions which would injure their piety, and which were inconsistent with the gospel which they professed to love. The connexions to which he particularly referred, were improper marriages and ruinous alliances with idolaters, to which they were particularly exposed.

(9.) In 2Cor 7 he again makes a transition to Titus, and to the joy which he had brought him in the intelligence which he gave of the manner in which the commands of Paul in the first epistle had been received, and of its happy effect on the minds of the Corinthians.

(10.) In chapters 8 and 9 Paul refers to and discusses the subject on which his heart was so much set-the collection for the poor and afflicted Christians in Judea. He had commenced the collection in Macedonia, and had boasted to them that the Corinthians would aid largely in that benevolent work, and he now sent Titus to complete it in Corinth.

(11.) In chapter 10, he enters upon a vindication of himself, and of his apostolic authority, against the accusation of his enemies; and pursues the subject through chapter 11 by a comparison of himself with others, and in chapter 12 by an argument directly in favour of his apostolic authority from the favours which God had bestowed on him, and the evidence which he had given of his having been commissioned by God. This subject he pursues also in various illustrations to the end of the epistle.

The objects of this epistle, therefore, and subjects discussed, are various. They are to show his deep interest in their welfare; to express his gratitude that his former letter had been so well received, and had so effectually accomplished what he wished to accomplish; to carry forward the work of reformation among them which had been so auspiciously commenced; to vindicate his authority as an apostle from the objections which he had learned through Titus they had continued to make; to secure the collection for the poor saints in Judea, on which his heart had been so much set; and to assure them of his intention to come and visit them according to his repeated promises. The epistle is substantially of the same character as the first. It was written to a church where great, dissensions and other evils prevailed; it was designed to promote a reformation, and is a model of the manner in which evils are to be corrected in a church. In connexion with the first epistle, it shows the manner in which offenders in the church are to be dealt with, and the spirit and design with which the work of discipline should be entered on and pursued. Though these were local evils, yet great principles are involved here of use to the church in all ages: and to these epistles the church must refer at all times, as an illustration of the proper manner of administering discipline, and of silencing the calumnies of enemies.

III.--THE TIME AND PLACE IN WHICH THE Epistle WAS WRITTEN

It is manifest that this epistle was written from Macedonia, (2Cor 8:1-14, 9:2,) and was sent by Titus to the church at Corinth. If so, it was written probably about a year after the former epistle. Paul was on his way to Corinth, and was expecting to go there soon. He had left Ephesus, where he was when he wrote the first epistle, and had gone to Troas, and from thence to Macedonia, where he had met with Titus, and had from him learned what was the effect of his first epistle. In the overflowing of his heart with gratitude for the success of that letter, and with a desire to carry forward the work of reformation in the church, and completely to remove all the objections which had been made to his apostolic authority, and to prepare for his own welcome reception when he went there, he wrote this letter--a letter which we cannot doubt was as kindly received as the former, and which, like that, accomplished the objects which he had in view.

THE SECOND EPISTLE TO THE CORINTHIANS

THIS chapter consists of the following parts, or subjects:

(1.) The usual salutation and benediction in the introduction of the epistle, 2Cor 1:1-2. This is found in all the epistles of Paul, and was at once an affectionate salutation and an appropriate expression of his interest in their welfare, and also an appropriate mode of commencing an address to them by one who claimed to be inspired and sent from God.

(2.) He refers to the consolation which he had had in his heavy trials, and praises God for that consolation, and declares that the reason for which he was comforted was, that he might be qualified to administer consolation to others in the same or in similar circumstances, 2Cor 1:3-7.

(3.) He informs them of the heavy trials which he was called to experience when he was in Ephesus, and of his merciful deliverance from those trials, 2Cor 1:8-12. He had been exposed to death, and had despaired of life, 2Cor 1:8,9; yet he had been delivered, 2Cor 1:10; he desired them to unite with him in thanksgiving on account of it, 2Cor 1:11; and in all this he had endeavoured to keep a good conscience, and had that testimony that he had endeavoured to maintain such a conscience toward all, and especially toward them, 2Cor 1:12.

(4.) He refers to the design which he had in writing the former letter, to them, 2Cor 1:13,14. He had written to them only such things as they admitted to be true and proper; and such as he was persuaded they would always admit. They had always received his instructions favourably and kindly and he had always sought their welfare.

(5.) In this state of mind, Paul had designed to have paid them a second visit, 2Cor 1:15,16. But he had not done it yet; and it appears that his enemies had taken occasion from this to say that he was inconstant and fickle-minded. He, therefore, takes occasion to vindicate himself, and to convince them that he was not faithless to his word and purposes, and to show them the true reason why he had not visited them, 2Cor 1:17-24. He states, therefore, that his real intentions had been to visit them, 2Cor 1:15,16; that his failure to do so had not proceeded from either levity or falsehood, 2Cor 1:17, as they might have known from the uniform doctrine which he had taught them, in which he had inculcated the necessity of a strict adherence to promises, from the veracity of Jesus Christ his great example, 2Cor 1:18-20, and from the fact that God had given to him the Holy Spirit, and anointed him, 2Cor 1:21,22; and he states therefore, that the true reason why he had not come to them was that he wished to spare them, 2Cor 1:23,24 he was willing to remain away from them until they should have time to correct the evils which existed in their church, and prevent the necessity of severe discipline when he should come.

Verse 1. Paul, an apostle, Rom 1:1, 1Cor 1:1.

By the will of God. Through, or agreeably to the will of God. 1Cor 1:1.

And Timothy our brother. Paul was accustomed to associate some other person or persons with him in writing his epistles. Thus, in the first epistle to the Corinthians, Sosthenes was associated with him. For the reasons of this, 1Cor 1:1. The name of Timothy is associated with his in the epistles to the Philippians and Colossians. From the former epistle to the Corinthians, 1Cor 16:10, we learn that Paul had sent Timothy to the church at Corinth, or that he expected that he would visit them. Paul had sent him into Macedonia in company with Erastus (Acts 19:21,22,) intending himself to follow them, and expecting that they would visit Achaia. From the passage before us, it appears that Timothy had returned from this expedition, and was now with Paul. The reason why Paul joined Timothy with him in writing this epistle may have been the following:

(1.) Timothy had been recently with them, and they had become acquainted with him; and it was not only natural that he should express his friendly salutations, but his name and influence among them might serve in some degree to confirm what Paul wished to say to them. Comp. 1Cor 1:1.

(2.) Paul may have wished to give as much influence as possible to Timothy. He designed that he should be his fellow-labourer; and as Timothy was much younger than himself, he doubtless expected that he would survive him, and that he would in some sense succeed him in the care of the churches. He was desirous, therefore, of securing for him all the authority which he could, and of letting it be known that he regarded him as abundantly qualified for the great work with which he was intrusted.

(3.) The influence and name of Timothy might be supposed to have weight with the party in the church that had slandered Paul, by accusing him of insincerity or instability in regard to his purposed visit to them. Paul had designed to go to them directly from Ephesus, but he had changed his mind, and the testimony of Timothy might be important to prove that it was done from motives purely conscientious. Timothy was doubtless acquainted with the reasons; and his testimony might meet and rebut a part of the charges against him. See 2Cor 1:13-16.

Unto the church of God, etc. 1Cor 1:2.

With all the saints which are in all Achaia. Achaia, in the largest sense, included the whole of Greece. Achaia Proper, however, was the district or province of which Corinth was the capital. It comprehended the part of Greece lying between Thessaly and the southern part of the Peloponnesus, embracing the whole western part of the Peloponnesus. It is probable that there were not a few Christians scattered in Achaia, and not improbably some small churches that had been established by the labours of Paul or of others. From Rom 16:1, we know that there was a church at Cenchrea, the eastern port of Corinth; and it is by no means improbable that there were other churches in that region. Paul doubtless designed that copies of this epistle should be circulated among them.

(a) "apostle of Jesus Christ" 1Timm 1:1, 2Ti 1:1 (b) "saints which are in all Achia" Php 1:1, Col 1:2

Philippians 1:1

EPISTLE TO THE PHILIPPIANS.

INTRODUCTION.

I. THE SITUATION OF PHILIPPI.

PHILIPPI is mentioned in the New Testament only in the following places and connexions. In Acts 16:11,12, it is said that Paul and his fellow-travellers "loosed from Troas, came with a straight course to Samothracia and Neapolis, and from thence to Philippi." It was at this time that the" Lord opened the heart of Lydia to attend to the things which were spoken by Paul," and that the jailer was converted under such interesting circumstances. In Acts 20:1-6, it appears that Paul again visited Philippi after he had been to Athens and Corinth, and when on his way to Judea. From Philippi he went to Troas. In 1Thes 2:2, Paul alludes to the shameful treatment which he had received at Philippi, and to the fact, that having been treated in that manner at Philippi, he had passed to Thessalonica, and preached the gospel there.

Philippi received its name from Philip, the father of Alexander the Great. Before his time its history is unknown. It is said that it was founded on the site of an old Thasian settlement, and that its former name was Crenides, from the circumstance of its being surrounded by numerous rivulets and springs descending from the neighbouring mountains, (from κρηνη--krene, a spring.) The city was also called Dathos, or Datos--δατος. Acts 16:12. The Thasians, who inhabited the island of Thasus, lying off the coast in the AEgean Sea, had been attracted to the place by the valuable mines of gold and silver which were found in that region. It was a city of Macedonia, to the north-east of Amphipolis, and nearly east of Thessalonica. It was not far from the borders of Thrace. It was about fifteen or twenty miles from the AEgean Sea, in the neighbourhood of Mount Pangeeus, and had a small river or stream running near it which emptied into the AEgean Sea. Of the size of the city when the gospel was preached there by Paul we have no information.

This city was originally within the limits of Thrace. Philip of Macedon having turned his attention to Thrace, the situation of Crenides and Mount Pangeeus naturally attracted his notice. Accordingly he invaded this country, expelled the feeble Cotys from his throne, and then proceeded to found a new city, on the site of the old Thasian colony, which he called after his own name, Philippi. Anthon, Class. Die. When Macedonia became subject to the Romans, the advantages attending the situation of Philippi induced that people to send a colony there, and it became one of the most flourishing cities of the empire. Comp. Acts 16:12; Pliny, iv. 10. There is a medal of this city with the following inscription: COL. JUL. AUG. PHIL.; from which it appears that there was a colony sent there by Julius Caesar. Michaelis. The city derived considerable importance from the fact that it was a principal thoroughfare from Asia to Europe, as the great leading road from one continent to the other was in the vicinity. This road is described at length by Appian, De Bell. Civ L. iv. e. 105, 106.

This city is celebrated in history from the fact that it was here that a great victory, deciding the fate of the Roman empire, was obtained by Octavianus (afterwards Augustus Ceesar) and Antony over the forces of Brutus and Cassius, by which the republican party was completely subdued. In this battle, Cassius, who was hard pressed and defeated by Antony, and who supposed that everything was lost, slew himself in despair. Brutus deplored his loss with tears of the sincerest sorrow, calling him "the last of the Romans." After an interval of twenty days, Brutus hazarded a second battle. Where he himself fought in person he was successful; but the army everywhere else gave way, and the battle terminated in the entire defeat of the republican party. Brutus escaped with a few friends, passed a night in a cave, and, seeing that all was irretrievably lost, ordered Strato, one of his attendants, to kill him. Strato for a long time refused; but seeing Brutus resolute, he turned away his face, and held his sword, and Brutus fell upon it. The city of Philippi is often mentioned by the Byzantine writers in history. Its ruins still retain the name of Filibah. Two American missionaries visited these ruins in May, 1834. They saw the remains of what might have been the forum or market-place, where Paul and Silas were beaten, Acts 16:19; and also the fragments of a splendid palace. The road by which Paul went from Neapolis to Philippi, they think, is the same that is now travelled, as it is cut through the most difficult passes in the mountains. It is still paved throughout.

II.--THE ESTABLISHMENT OF THE CHURCH IN PHILIPPI.

PHILIPPI was the first place in Europe where the gospel was preached; and this fact invests the place with more interest and importance than it derives from the battle fought there. The gospel was first preached here, in very interesting circumstances, by Paul and Silas. Paul had been called by a remarkable vision Acts 16:9 to go into Macedonia, and the first place where he preached was Philippi; having made his way, as his custom was, directly to the capital. The first person to whom he preached was Lydia, a seller of purple, from Thyatira, in Asia Minor. She was converted, and received Paul and Silas into her house, and entertained them hospitably. In consequence of Paul's casting out an evil spirit from a "damsel possessed of a spirit of divination," by which the hope of gain by those who kept her in their employ was destroyed, the populace was excited, and Paul and Silas were thrown into the inner prison, and their feet were made fast in the stocks. Here, at midnight, God interposed in a remarkable manner. An earthquake shook the prison; their bonds were loosened; the doors of the prison were thrown open; and their keeper, who before had treated them with peculiar severity, was converted, and all his family were baptized. It was in such solemn circumstances that the gospel was first introduced into Europe. After the tumult, and the conversion of the jailer, Paul was honourably released, and soon left the city, Acts 16:40. He subsequently visited Macedonia before his imprisonment, at Rome, and doubtless went to Philippi, Acts 20:1,2. It is supposed that after his first imprisonment at Rome, he was released, and again visited the churches which he had founded. In this epistle Php 1:25,26, 2:24, he expresses a confident hope that he would be released, and would be permitted to see them again; and there is a probability that his wishes in regard to this were accomplished. See Introduction to 2 Timothy.

III.--THE TIME WHEN THE EPISTLE WAS WRITTEN.

IT is evident that this epistle was written from Rome. This appears,

(1.) because it was composed when Paul was in" bonds," Php 1:13,14;

(2.) because circumstances are suggested, such as to leave no doubt that the imprisonment was at Rome. Thus, in chap. i. 13, he says that his "bonds were manifested in all the palace;" a phrase which would naturally suggest the idea of the Roman capitol; and, in Php 4:22, he says, "All the saints salute you, chiefly they that are of Caesar's household." It is further evident that it was after he had been imprisoned for a considerable time, and probably not long before his release. This appears from the following circumstances:

(1.) The apostle had been a prisoner so long in Rome, that the character which he had manifested in his trials had contributed considerably to the success of the gospel, Php 1:12-14. His bonds, he says, were manifest "in all the palace;" and many of the brethren had become increasingly bold by his "bonds," and had taken occasion to preach the gospel without fear.

(2.) The account given of Epaphroditus imports that, when Paul wrote this epistle, he had been a considerable time at Rome. He was with Paul in Rome, and had been sick there. The Philippians had received an account of his sickness, and he had again been informed how much they had been affected with the intelligence of his illness, Php 2:25,26. The passing and repassing of this intelligence, Dr. Paley remarks, must have occupied considerable time, and must have all taken place during Paul's residence at Rome.

(3.) After a residence at Rome, thus proved to have been of considerable duration, Paul, at the time of writing this epistle, regards the decision of his destiny as at hand. He anticipates that the matter would soon be determined. Php 2:23. "Him therefore (Timothy) I hope to send presently, so soon as I see how it will go with me." He had some expectation that he might be released, and be permitted to visit them again. Php 2:24. "I trust in the Lord that I also myself shall come shortly." Comp. Php 1:25,27. Yet he was not absolutely certain how it would go with him, and though in one place he speaks with great confidence that he would be released, Php 1:25, yet in another he suggests the possibility that he might be put to death. Php 2:17: "Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all." These circumstances concur to fix the time of writing the epistle to the period at which the imprisonment in Rome was about to terminate. From Acts 28:30, we learn that Paul was in Rome "two whole years;" and it was during the latter part of this period that the epistle was written. It is commonly agreed, therefore, that it was written about A.D. 61 or 62. Hug (Intro.) places it at the end of the year 61, or the beginning of the year 62; Lardner, at the close of the year 62. It is evident that it was written before the great conflagration at Rome in the time of Nero, (A.D. 64;) for it is hardly credible that Paul would have omitted a reference to such an event, if it had occurred. It is certain, from the persecution of the Christians which followed that event, that he would not have been likely to have represented his condition to be so favourable as he has done in this epistle. He could hardly have looked then for a release.

IV.--THE DESIGN AND CHARACTER OF THE EPISTLE

THE object of the epistle is apparent. It was sent by Epaphroditus, Php 2:25, who appears to have been a resident at Philippi, and a member of the church there, to express the thanks of the apostle for the favours which they had conferred on him, and to comfort them with the hope that he might be soon set at liberty. Epaphroditus had been sent by the Philippians to convey their benefactions to him in the time of his imprisonment, Php 4:18. While at Rome, he had been taken ill, Php 2:26,27. On his recovery, Paul deemed it proper that he should return at once to Philippi. It was natural that he should give them some information about his condition and prospects. A considerable part of the epistle, therefore, is occupied in giving an account of the effects of his imprisonment in promoting the spread of the gospel, and of his own feelings in the circumstances in which he then was. He was not yet certain what the result of his imprisonment would be, Php 1:20; but he was prepared either to live or to die, Php 1:23. He wished to live only that he might be useful to others; and, supposing that he might be made useful, he had some expectation that he might be released from his bonds. There is, perhaps, no one of the epistles of the apostle Paul which is so tender, and which abounds so much with expressions of kindness, as this. In relation to other churches he was often under the necessity of using the language of reproof. The prevalence of some error, as in the churches of Galatia; the existence of divisions and strifes, or some aggravated case requiring discipline, or some gross irregularity, as in the church at Corinth, frequently demanded the language of severity. But, in the church at Philippi, there was scarcely anything which required rebuke; there was very much that demanded commendation and gratitude. Their conduct towards him, and their general deportment, had been exemplary, generous, noble. They had evinced for him the tenderest regard in his troubles: providing for his wants, sending a special messenger to supply him when no other opportunity occurred, Php 4:10, and sympathizing with him in his trials; and they had, in the order, peace, and harmony of the church, eminently adorned the doctrine of the Saviour. The language of the apostle, therefore, throughout the epistle, is of the most affectionate character--such as a benevolent heart would always choose to employ, and such as must have been exceedingly grateful to them. Paul never hesitated to use the language of commendation where it was deserved, as he never shrank from reproof where it was merited; and he appears to have regarded the one as a matter of duty as much as the other. We are to remember, too, the circumstances of Paul, and to ask what kind of an epistle an affectionate and grateful spiritual father would be likely to write to a much-beloved flock, when he felt that he was about to die and we shall find that this is just such an epistle as we should suppose such a man would write. It breathes the spirit of a ripe Christian, whose piety was mellowing for the harvest; of one who felt that he was not far from heaven, and might soon "be with Christ." Though there was some expectation of a release, yet his situation was such as led him to look death in the face. He was lying under heavy accusations; he had no hope of justice from his own countrymen; the character of the sovereign, Nero, was not such as to inspire him with great confidence of having justice done; and it is possible that the fires of persecution had already begun to burn. At the mercy of such a man as Nero; a prisoner; among strangers; and with death staring him in the face, it is natural to suppose that there would be a peculiar solemnity, tenderness, pathos, and ardour of affection, breathing through the entire epistle. Such is the fact; and in none of the writings of Paul are these qualities more apparent than in this letter to the Philippians. He expresses his grateful remembrance of all their kindness; he evinces a tender regard for their welfare; and he pours forth the full-flowing language of gratitude, and utters a father's feelings toward them by tender and kind admonitions. It is important to remember these circumstances in the interpretation of this epistle. It breathes the language of a father, rather than the authority of an apostle; the entreaties of a tender friend, rather than the commands of one in authority. It expresses the affections of a man who felt that he might be near death, and who tenderly loved them; and it will be, to all ages, a model of affectionate counsel and advice.

THE EPISTLE TO THE PHILIPPIANS. CHAPTER I.

ANALYSIS OF THE CHAPTER.

This chapter embraces the following points :--

I. The salutation to the church, Php 1:1,2.

II. Php 1:3-8, the apostle expresses his gratitude for the evidence which they had given of love to God, and for their fidelity in the gospel from the time when it was first proclaimed among them. He says that he was confident that this would continue, and that God, who had so mercifully imparted grace to them to be faithful, would do it to the end.

III. He expresses the earnest hope that they might abound more and more in knowledge, and be without offence to the day of Christ, Php 1:9-11.

IV. In Php 1:12-21, he states to them what had been the effect of his imprisonment in Rome--presuming that it would be grateful intelligence to them that even his imprisonment had been overruled for the spread of the gospel. His trials, he says, had been the means of the extension of the knowledge of Christ even in the palace, and many Christians had been emboldened by his sufferings to increased diligence in making known the truth. Some indeed, he says, preached Christ from unworthy motives, and with a view to increase his affliction, but in the great fact that Christ was preached he says he rejoiced. Forgetting himself, and any injury which they might design to do to him, he could sincerely rejoice that the gospel was proclaimed--no matter by whom or with what motives. The whole affair he trusted would be made conducive to his salvation. Christ was the great end and aim of his life; and if he were made known, everything else was of minor importance.

V. The mention of the fact, Php 1:21, that his great aim in living was "Christ," leads him to advert to the probability that he might soon be with him, Php 1:22-26. So great was his wish to be with him, that he would hardly know which to choose--whether to die at once, or to live and to make him known to others. Believing, however, that his life might be still useful to them, he had an expectation of considerable confidence that his life would be spared, and that he would be released.

VI. The chapter closes, Php 1:27-30, with an earnest exhortation that they would live as became the gospel of Christ. Whatever might befall him--whether he should be permitted to see them, or should hear of them--he entreated that he might know that they were living as became the gospel. They were not to be afraid of their adversaries; and if called to suffer, they were to remember that "it was given" them not only to believe on the Redeemer, but also to suffer in his cause.

Verse 1. Paul and Timotheus. Paul frequently unites some person with him in his epistles. 1Cor 1:1. It is clear, from this, that Timothy was with Paul at Rome. Why he was there is unknown. It is evident that he was not there as a prisoner with Paul; and the probability is, that he was one of the friends who had gone to Rome with a view to show his sympathy with him ill his sufferings. 2Ti 4:9. There was special propriety in the fact that Timothy was joined with the apostle in writing the epistle, for he was with him when the church was founded, and doubtless felt a deep interest in its welfare, Acts 16. Timothy had remained in Macedonia after Paul went to Athens, and it is not improbable that he had visited them afterwards.

The servants of Jesus Christ. Rom 1:1.

To all the saints in Christ Jesus. The common appellation given to the church, denoting that it was holy. Rom 1:7.

With the Bishops. συνεπισκοποις. Acts 20:28. The word here used occurs in the New Testament only in the following places: Acts 20:28, translated overseers, and Php 1:1, 1Timm 3:2; Tit 1:7, 1Pet 2:25, in each of which places it is rendered bishop. The word properly means, an inspector, overseer, or guardian, and was given to the ministers of the gospel because they exercised this care over the churches, or were appointed to oversee their interests. It is a term, therefore, which might be given to any of the officers of the churches, and was originally equivalent to the term presbyter. It is evidently used in this sense here. It cannot be used to denote a diocesan bishop; or a bishop having the care of the churches in a large district of country, and of a superior rank to other ministers of the gospel; for the word is here used in the plural number, and it is in the highest degree improbable that there were dioceses in Philippi. It is clear, moreover, that they were the only officers of the church here, except "deacons;" and the persons referred to, therefore, must have been those who were invested simply with the pastoral office. thus Jerome, one of the early fathers, says respecting the word bishop:--"A presbyter is the same as a bishop. And until there arose divisions in religion, churches were governed by a common council of presbyters. But afterwards, it was everywhere decreed, that one person, elected from the presbyters, should be placed over the others." "Philippi," says he, "is a single city of Macedonia; and certainly there could not have been several like those who are now called bishops, at one time in the same city. But as, at that time, they called the same bishops whom they called presbyters also, the apostle spoke indifferently of bishops as of presbyters." Annotations on the Epistle to Titus, as quoted by Dr. Woods on Episcopacy, p. 68.

And Deacons. On the appointment of deacons, and their duty, Acts 6:1. The word deacons does not occur before this place in the common version of the New Testament, though the Greek word here rendered deacon frequently occurs. It is rendered minister and ministers, in Mt 20:26, Mk 10:43, Rom 13:4, 15:8 1Cor 3:5, 2Cor 3:6, 6:4, 11:15,23, Gall 2:17, Eph 3:7, 6:21, Col 1:7,23,25; Col 4:7, 1Timm 4:6; servant and servants, Mt 22:13; Mt 23:11, Mk 9:35, Jn 2:5,9, 12:26, Rom 16:1; and deacon or deacons, Php 1:1, 1Timm 3:8,12. The word properly means servants, and is then applied to the ministers of the gospel as being the servants of Christ, and of the churches. Hence it came especially to denote those who had charge of the alms of the church, and who were the overseers of the sick and the poor. In this sense the word is probably used in the passage before us, as the officers here referred to were distinct in some way from the bishops. The apostle here mentions but two orders of ministers in the church at Philippi; and this account is of great importance in its bearing on the question about the way in which Christian churches were at first organized, and about the officers which existed in them. In regard to this we may remark,

(1.) that but two orders of ministers are mentioned. This is undeniable, whatever rank they may have held.

(1.) There is no intimation whatever that a minister like a prelatical bishop had ever been appointed there, and that the incumbent of the office was absent, or that the office was now vacant. If the bishop was absent, as Bloomfield and others suppose, it is remarkable that no allusion is made to him, and that Paul should have left the impression that there were, in fact, but two "orders" there. If there were a prelate there, why did not Paul refer to him with affectionate salutation? Why does he refer to the two other "orders of clergy," without the slightest allusion to the man who was set over them as "superior in ministerial rank and power?" Was Paul jealous of this prelate? But if they had a prelate, and the see was then vacant, why is there no reference to this fact? Why no condolence at their loss? Why no prayer that God would send them a man to enter into the vacant diocese? It is a mere assumption to suppose, as the friends of prelacy often do, that they had a prelatical bishop, but that he was then absent. But even granting this, it is an inquiry which has never been answered, why Paul did not make some reference to this fact, and ask their prayers for the absent prelate.

(3.) The church was organized by the apostle Paul himself, and there can be no doubt that it was organized on the "truly primitive and apostolic plan."

(4.) The church at Philippi was in the centre of a large territory, was the capital of Macedonia, and was not likely to be placed fix subjection to the diocesan of another region.

(5.) It was surrounded by other churches, as we have express mention of the church at Thessalonica, and the preaching of the gospel at Berea, Acts 17.

(6.) There is more than one bishop mentioned as connected with the church at Philippi. But these could not have been bishops of the Episcopal or prelatical order. If Episcopalians choose to say that they were prelates, then it follows

(a.) that there was a plurality of such persons in the same diocese, the same city, and the same church--which is contrary to the fundamental idea of Episcopacy, It follows also,

(b.) that there was entirely wanting in the church at Philippi what the Episcopalians call the "second order" of clergy; that a church was organized by the apostles defective in one of the essential grades, with a body of prelates without presbyters--that is, an order of men of "superior" rank, designated to exercise jurisdiction over "priests" who had no existence. If there were such presbyters or "priests" there, why did not Paul name them? If their office was one contemplated in the church, and was then vacant, how did this happen? and if this were so, why is there no allusion to so remarkable a fact?

(7.) It follows, therefore, that in this church there were but two orders of officers; and, further, that it is right and proper to apply the term bishop to the ordinary ministers of the churches. As no mention is made of a prelate; as there are but two orders of men mentioned to whom the care of the church was entrusted, it follows that there was one church at least organized by the apostles without any prelate.

(8.) The same thing may be observed in regard to the distinction between" teaching" elders and "ruling" elders. No such distinction is referred to here; and however useful such an office as that of ruling elder may be, and certain as it is that such an office existed in some of the primitive churches, yet here is one church where no such officer is found; and this fact proves that such an officer is not essential to the Christian church.

(a) "with the bishops" Acts 16:12

Colossians 1:1

COLOSSIANS

THE EPISTLE OF PAUL TO THE COLOSSIANS

INTRODUCTION.

I.--THE SITUATION OF COLOSSE.

COLOSSE, or, as it is written in many manuscripts, Colosse, was a celebrated city of Phrygia, in Asia Minor. See the map prefixed to the Notes on the Acts of the Apostles. It was in the southern part of that province, was nearly directly east of Ephesus, north of Laodicea, and nearly west of Antioch in Pisidia. It is mentioned by Herodotus (Polyhymn. Lib. viii. c. 30) as "a great city of Phrygia, in that part where the river Lycus descends into a chasm of the earth and disappears, but which, after a distance of five stadia, rises again and flows into the Meander" εςτονμαιανδρον. Xenophon also mentions the city of Colosse as being πολιςοικουμενηευδαιμωνκαιμεγαλη "a city well inhabited, pleasant, and large." Expedi. Cyr. Lib. i. In the time of Strabo, however, it seems to have been much diminished in size, as it is mentioned by him among the "smaller towns," πολισματα Lib. xii p. 864. In the latter part of the reign of Nero, and not long after this epistle was written, Colosse, Laodicea, and Hierapolis, were at the same time overwhelmed by an earthquake. Pliny, Hist. Nat. Lib. v. c. 41. Colosse recovered, however, from this shock, and is mentioned by the Byzantine writers as among the most opulent cities. See Koppe, Proleg. The ancient town is now extinct, but its site is occupied by a village called Chonos, or Khonas. This village is described by Mr. Arundell as being situated most picturesquely under the immense range of Mount Cadmus, which rises to a very lofty and perpendicular height behind the village, in some parts clothed with pines, in others bare of soil, with vast chasms and caverns. The immense perpendiculary chasm, seen in the view, affords an outlet to a wide mountain torrent, the bed of which is dry in summer. The approach to the village is as wild as the village itself is beautiful, abounding in tall trees, from which vines of most luxuriant growth are suspended. In the immediate neighbourhood are several vestiges of an ancient city, consisting of arches, vaults, squared stones, while the ground is strewed with broken pottery, which so generally and so remarkably indicates the site of ancient towns in the East. That these ruins are all that now remain of Colosse there seems no reason to doubt. The following cut will furnish an idea of their appearance.

Colosse, as has been remarked, was situated in Phrygia. On the name Phrygia, and the origin of the Phrygians, very different opinions have been entertained, which it is not necessary to specify in order to an understanding of this epistle. They claimed to be the most ancient people of the world; and it is said that this claim was admitted by the Egyptians, who though boastful of their own antiquity, were content to regard themselves as second to the Phrygians. Pict. Bib. Like other parts of Asia Minor which were distinguished as provinces under the Roman empire, Phrygia is first historically known as a kingdom, and continued such until it was made a province of the Lydian monarchy. It remained a province of that monarchy until Croesus, king of Lydia, was conquered by Cyrus of Persia, who added the Lydian kingdom to his empire. After that, Phrygia, like the rest of Asia Minor, became successively subject to the Greeks, the Romans, and the Turks. In the time when the gospel was preached there it was subject to the Romans; it is now under the dominion of the Turks. Phrygia was anciently celebrated for its fertility; but, under the Moslem yoke, a great part of the country lies uncultivated.

THE ESTABLISHMENT OF THE CHURCH IN COLOSSE.

THE gospel was first preached in Phrygia by Paul and Silas, accompanied also by Timothy, Acts 15:40,41, 16:1-3,6. It is said that they "went throughout Phrygia," which means, doubtless, that they went to the principal cities and towns. In Acts 18:23, it is said that Paul visited Phrygia again, after he had been to Philippi, Athens, Jerusalem, and Antioch. He "went over all the country of Galatia and Phrygia in order, strengthening all the disciples." It is not, indeed, expressly said of Paul and Silas that they went to Colosse; but, as this was one of the principal cities of Phrygia, there is every reason to suppose that they preached the gospel there. It has been doubted, however, whether Paul was ever at Colosse. It is expressly affirmed by Hug, (Intro.,) and by Koppe, (Proleg.,) that Paul had not taught at Colosse himself, and that he had no personal acquaintance with the Christians there. It has been maintained that the gospel was, probably, first preached there by Epaphras, who heard the apostle at Ephesus, and who returned and preached the gospel to his own countrymen. The opinion that Paul had not been there, and was personally unacquainted with the church, is founded on his declaration in Col 2:1, "For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh." From this it is inferred that he was neither at Colosse nor at Laodicea. Yet it may be justly doubted whether this passage will authorize this conclusion. Theodoret long since suggested that the meaning of this was, "I have not only a concern for you, but I have also great concern for those who have not seen me." Dr. Lardher, however, maintains that the gospel was preached in Colosse by Paul. The reasons which he gives for the opinion are briefly these :--

(1.) The declarations of Luke, already quoted, that Paul more than once passed through Phrygia. The presumption is, that he would visit the chief cities of that province in passing and repassing through it. It is to be remembered, that, according to Col 2:1, Colosse and Laodicea are placed on the same footing; and hence the difficulty of the supposition that he did not visit the former is increased. Can it be supposed that Paul would go again and again through that region, preaching the gospel in the points where it would be likely to exert the widest influence, and yet never visit either of these principal cities of the province, especially when it is remembered that Laodicea was the capital?

(2.) Dr. Lardner appeals to what Paul says in Col 1:6, 2:6,7, in proof that he knew that they had been rightly taught the gospel. From this he infers that Paul had himself communicated it to them. This conclusion is not perfectly clear, since it is certain that Paul might have known their first teachers, and been satisfied that they taught the truth; but it is such language as he would have used on the supposition that he was the spiritual father of the church.

(3.) Epaphras, says Dr. Lardher, was not their first instructor in the gospel. This he infers from what is said of him in Col 1:7, and in Col 4:12,13. He is commended as "one of them," as a "fellow-servant," as "a faithful minister of Christ," as one "beloved." But he is not spoken of as sustaining any nearer relation to them. If he had been the founder of their church, he thinks it is incredible that there is no allusion to this fact in writing to them; that the apostle should have spoken more than once of him, and never referred to his agency in establishing the church there.

(4.) Paul does, in effect, say that he had himself dispensed the gospel to these Colossians, Col 1:21-25. The salutations at the end of the epistle, to various persons at Laodicea and Colosse, show that he was personally acquainted there. See these and other reasons drawn out in Lardner's Works, vol. vi., pp. 151 seq., Ed. Lond. 1829. The considerations suggested by Dr. Lardher seem to me to be sufficient to render it in the highest degree probable that the church at Colosse was founded by Paul.

III.----WHEN AND WHERE THE EPISTLE WAS WRITTEN.

THIS epistle is believed to have been written at Rome, when Paul was a prisoner there, and at about the same time that the epistle to the Ephesians, and the epistle to Philemon, were written; and that they were all sent by the same persons. It is said in the epistle itself, Col 4:7,9 that it was sent by Tychicus and Onesimus, both of whom are commended as "faithful and beloved" brethren. But the epistle to the Ephesians was written at Rome, (see the Intro.,) and was sent by Tychicus, (Eph 6:21;) and the epistle to Philemon was sent by Onesimus. It is probable, therefore, that these persons visited Ephesus, Colosse, and the place where Philemon resided; or, rather, that Tychicus and Onesimus visited Colosse together, and that then Tychicus went to Ephesus, and Onesimus went to his former master, Philemon. That this epistle and the one to Philemon were written at about the same time is further apparent from the fact that Epaphras is mentioned in both as with the apostle, and as joining in the salutation, Col 4:12, Php 1:23. The epistle to the Colossians bears internal marks of having been written at Rome, when the apostle was a prisoner. Thus, in Col 1:24, he says, "who now rejoice in my sufferings for you." Col 4:18, "Remember my bonds." If this be so, then it is not difficult to fix the date of the epistle with some degree of accuracy. This would be about the year 62.

IV.---THE OCCASION AND DESIGN OF THE EPISTLE.

THE general drift of this epistle has a strong resemblance to that addressed to the Ephesians, and it bears internal marks of being from the same hand. It was evidently written in view of errors which extensively prevailed among the churches of that part of Asia Minor, and was designed to inculcate the same general duties. It is of importance, therefore, to possess a general understanding of the nature of these errors,in order to a correct interpretation of the epistle. The church at Colosse was one of a circle or group of churches, lying near each other, in Asia Minor; and it is probable that the same general views of philosophy, and the same errors, prevailed throughout the entire region where they were situated. That group of churches embraced those at Ephesus, Laodicea, Thyatira, and, in general, those addressed in the Apocalypse as "the seven churches of Asia." From some of the notices of those churches in the New Testament, as well as from the epistle before us, we may learn what errors prevailed there in genera], and against what form of error particularly the epistle to the Colossians was designed to guard.

(1.) Several classes of errorists are mentioned as existing within the limits of the "seven churches of Asia." Thus, in the church at Ephesus, "those which say they are apostles, and are not, and hast found them liars," Rev 2:2; in Smyrna, those "which say they are Jews, and are not, but are of the synagogue of Satan," Rev 2:9; in Thyatira, "that woman Jezebel, which called herself a prophetess," Rev 2:20; in Pergamos, "them that hold the doctrine of the Nicolaitans;" those "who hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the children of Israel," Rev 2:14,15. The near proximity of these churches to Colosse would render it probable that the infection of these errors might have reached that church also.

(2.) The apostle Paul, in his parting speech to the elders of the church at Ephesus, alludes to dangerous teachers to which the church there might be exposed, in such a manner as to show that there was some peculiar danger from such teachers in that community. "For I know that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them," Acts 20:29,30. He does not specify, indeed, the kind of danger to which they would be exposed; but it is evident that the danger arose from plausible teachers of error. These were of two classes--those who would come in from abroad, implying probably that there were such teachers in the neighbouring churches; and such as would spring up among themselves.

(3.) In that vicinity there appear to have been numerous disciples of John the Baptist, retaining many Jewish prejudices and prepossessions, who would be tenacious of the observances of the Mosaic law. What were their views is not precisely known. But it is clear that they regarded the Jewish law as still binding; that they would be rigid in its observance, and in insisting on its observance by others; that they had at best, if any, a very imperfect acquaintance with Christianity; and that they were ignorant of the miraculous powers of the Holy Spirit, and of the fact that that had been poured out in a remarkable manner under the preaching of the apostles. Paul found a number of these disciples of John at Ephesus, who professed not to have received the Holy Ghost, and who said that they had been baptized unto John's baptism, Acts 19:1-3. Among the most distinguished and influential of the disciples of John in that region was Apollos, Acts 18:24,25, who is represented as an eloquent man, and mighty in the Scriptures. He taught at Ephesus; but how long before he was made more fully acquainted with the gospel is unknown. He is represented as having been zealously engaged in that work, and as being eminently successful, Acts 18:25. There is no reason to doubt that he contributed not a little in diffusing, in that region, the peculiar views held by those who were known as the disciples of John. What was precisely the doctrine which Apollos taught, before "the way of God was expounded more perfectly to him," Acts 18:26, is not now known. There is every reason, however, to suppose that he would insist on the observance of the Jewish laws, and the customs of their nation. The opinions which would be likely to be defended by one in his circumstances, would be those which prevailed when John preached--when the law of Moses was considered to be in full force, and when it was necessary to observe all his institutions. The advocates for the Jewish law among the churches would be likely to appeal with great force to the sentiments of so good and so eloquent a man as Apollos. So extensive was his influence, that Koppe supposes that the principal errors prevailing in the churches in Phrygia, which it was the design of the apostle in this epistle to correct, could be traced to the influence of the disciples of John, and especially to the teachings of this eloquent man. Proleg., p. 160.

(4.) If we look into the epistle itself, we shall be able to determine with some degree of certainty the errors which prevailed, and which it was the design of this epistle to correct, and we shall find that they correspond remarkably with what we might anticipate, from what we have seen to be the errors abounding in that region.

(a.) Their first danger arose from the influence of philosophy, Col 2:4-8. The apostle warns them to beware lest any one should "beguile them with enticing words;" he cautions them against "philosophy and vain deceit "--a philosophy that was based on the "tradition of men," "after the rudiments of the world, and not after Christ." Such philosophy might be expected to prevail in those cities so near to Greece, and so much imbued with the Grecian spirit; and one of the chief dangers which would beset them would arise from its prevalence.

(b.) A second source of danger referred to, was that arising from the influence of those who insisted on the observance of the rites and customs of the Jewish religion. This the apostle refers to in Col 2:16: "Let no man, therefore, judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath days." These are subjects on which the Jews would insist much, and in this respect the disciples of John would be likely to sympathize entirely with them. It is evident that there were those among them who were endeavouring to enforce the observance of these things.

(c.) There is some evidence of the prevalence there of a philosophy more Oriental than Grecian--a philosophy that savoured of Gnosticism. This philosophy was subsequently the foundation of a large part of the errors that crept into the church. Indications of its prevalence in Colosse, occur in places like the following: Col 2:9, "For in him [Christ] dwelleth all the fulness of the Godhead bodily; "from which it would seem probable that there were those who denied that the fulness of the Godhead dwelt bodily in the Lord Jesus--a favourite doctrine of the Gnostics, who maintained that the assumption of human nature, by the Son of God, was in appearance only, and that he died on the cross only in appearance, and not in reality. So, in Col 2:18, there is a reference to "a voluntary humility and worshipping of angels, intruding into those things which are not seen, and which tend vainly to puff up a fleshly mind"--a description that will apply with remarkable accuracy to the homage paid by the Gnostics to the AEons, and to the general efforts of those who held the doctrines of that philosophy to intrude into those things which are not seen, and to offer an explanation of the mode of the Divine existence, and the nature of the Divine agency. Col 2:18. It will contribute not a little to a proper understanding of this epistle, to keep these things in remembrance respecting the kind of philosophy which prevailed in the region in which Colosse was situated, and the nature of the dangers to which they were exposed.

(5.) It will be seen from these remarks, and from the epistle itself, that the difficulties in the church at Colosse did not relate to the moral and religious character of its members. There is no mention of any improper conduct, either in individuals or in the church at large, as there was in the church at Corinth; there is no intimation that they had been guilty of any sins but such as were common to all heathens before conversion. There are, indeed, intimations that they were exposed to sin, and there are solemn charges against indulgence in it. But the sins to which they were exposed were such as prevailed in all the ancient heathen world, and doubtless such as the Gentile part of the church, particularly, had been guilty of before their conversion. The following sins particularly are mentioned: "Fornication, uncleanness, inordinate affection, covetousness, anger, wrath, malice, blasphemy, filthy communications, and lying," Col 3:5-9. These were common sins among the heathen, See Barnes Notes on Romans Chapter 1, and to a re]apse into these they were particularly exposed; but it does not appear that any of the members of the church had given occasion for public reproach, or for apostolic reproof, by falling into them. As they were sins, however, in which they had formerly indulged, Col 3:7 and as they were, therefore, the more liable to fall into them again, there was abundant occasion for all the solicitude which the apostle manifests on the subject.

From the remarks now made, it is easy to see what was the design of the epistle to the Colossians. It was primarily to guard the church against the errors to which it was exposed from the prevalence of false philosophy, and from the influence of false teachers in religion; to assert the superior claims of Christianity over all philosophy, and its independence of the peculiar rites and customs of the Jewish religion.

It has been asked why the apostle wrote an epistle to the church at Colosse, rather than to the church ia Laodicea, especially as Laodicea was the capital of Phrygia? And it has been asked, also, why an epistle was addressed to that church so strikingly resembling the Epistle to the Ephesians, (see 5,) especially as it has been supposed that the Epistle to the Ephesians was designed to be a circular letter, to be read by the churches in the vicinity? The reasons why an epistle was addressed particularly to the church at Colosse seem to have been such as the following:---

(1.) Onesimus was at that time with Paul at Rome, and was about to return to his master, Philemon, at Colosse. See the Introduction to the Epistle to Philemon. It was perfectly natural that Paul should avail himself of the opportunity thus afforded him, to address a letter to the church at Colosse also.

(2.) Epaphras, a principal teacher of the church at Colosse, was also with Paul at Rome, Col 1:7, 4:12. He was at that time a fellow-prisoner with him, Phm 1:23, and it is not improbable that it was at his solicitation particularly that this epistle was written. Paul had learned from him the state of the church at Colosse, Col 1:7,8, and it is not impossible, as Koppe conjectures, that he had been sent to Rome by the church to seek the counsel of the apostle in the state of things which then existed in Colosse. Epaphras was, at any rate, greatly interested in the state of things in the church, as well as in the condition of the churches at Laodicea and Hierapolis, Col 4:13, and nothing was more natural than that he should endeavour to induce the apostle to direct a letter that might be of benefit to them all.

(3.) A particular reason for sending this epistle appears to have been to confirm the authority of Epaphras, and to give the sanction of the apostle to the truths which he had taught. In their difficulties and dangers, Epaphras had taken an important part in giving them counsel. His views might have been opposed; or his authority might have been disputed by the teachers of error there, and it was important that the apostolic sanction should be given to what he had taught. Hence the apostle speaks with so much affection of Epaphras, and so warmly of him as a faithful servant of Christ, Col 1:7, 4:12,13.

(4.) It may be added, that although there is a strong resemblance between this epistle and that to the Ephesians, and although it may be regarded as probable that the epistle to the Ephesians was intended in part as a circular, yet this epistle would not have been needless. It contains many things which are not in that epistle; is especially adapted to the state of things in the church at Colosse, and would have the greater weight with Christians there from being specifically addressed to them. See Michaelis' Intro. to the New Testament, vol. iv. 122, and Koppe, Proleg. pp. 163, 164.

V.---THE RESEMBLANCE BETWEEN THIS EPISTLE AND THAT TO THE EPHESIANS,

EVERY person who has given any considerable degree of attention to this epistle must have been struck with its remarkable similarity to the epistle to the Ephesians. That resemblance is greater by far than exists between any other two of the epistles of Paul--a resemblance not only in the general style and manner which may be expected to characterize the different productions of the same author, but extending to the course of thought; the structure of the argument; the particular instructions; and to some phrases which do not occur elsewhere. This similarity relates particularly to the following points:--

(1.) In the representation of the reason for which the apostle was imprisoned at Rome. This resemblance, Dr. Paley (Horae Paul.) remarks, is "too close to be accounted for from accident, and yet too indirect and latent to be imputed to design, and is one which cannot easily be resolved into any other source than truth." It is not found in any other of his epistles. It consists in this, that Paul in these two epistles attributes his imprisonment not to his preaching Christianity in general, but to his asserting the right of the Gentiles to be admitted into the church on an equal footing with the Jews, and without being obliged to conform themselves to the Jewish law. This was the doctrine to which he considered himself a martyr. Thus, in Col 1:24, he says, "Who now rejoice in my sufferings for you;" and in Col 2:1, "For I would that ye knew what great conflict I have for you, and for them at Laodicea." That is, his conflicts and trials, his imprisonment and danger of death, had somehow come upon him in consequence of his endeavouring to spread tile gospel in such places as Colosse and Laodicea. These were Gentile communities; and the meaning is, that his trials were the result of his efforts to preach among the Gentiles. The same representation is made in the epistle to the Ephesians--likewise written from Rome during his imprisonment. "For this cause I, Paul, the prisoner of Jesus Christ for you Gentiles," Eph 3:1. And this coincidence is also apparent by comparing two other places in the epistles. Thus, Col 4:3, "Praying for us, that God would open unto us a door of utterance to speak the mysteries of Christ, for which I am in bonds. An allusion to the same "mystery" occurs also in the epistle to the Ephesians. "Whereby when ye read, ye may understand my knowledge in the mystery of Christ---that the Gentiles should be fellow-heirs of the same body, and partakers of his promise in Christ by the gospel," Col 3:4-6. In the Acts of the Apostles the same statement occurs in regard to the cause for which the apostle was persecuted and imprisoned; and it is on this coincidence, which is so evidently undesigned, that Paley has founded the argument for the genuineness of the epistles to the Ephesians and Colossians. Horae Paulinae. The statement in the Acts of the Apostles is, that the persecutions of Paul, which led to his appeal to the Roman emperor and to his imprisonment at Rome, were in consequence of his maintaining that the Gentiles were, in the Christian administration, to be admitted to the same privileges as the Jews, or that there was no distinction between them in the matter of salvation; and his sufferings therefore were, as he says, "in behalf of the Gentiles." See particularly Acts 21:28, 22:21,22. From these passages, it appears that the offence which drew down on Paul the vengeance of his countrymen was his mission to the Gentiles, and his maintaining that they were to be admitted to the privileges of salvation on the same terms as the Jews.

(2.) There is a strong resemblance between the course of thought and the general structure of the epistles to the Ephesians and the Colossians. To an extent that does not occur in any other of Paul's epistles, the same topics are introduced, and in the same order and connexion. Indeed, in some portions they are almost identical. Particularly the order in which the various topics are introduced is nearly the same. The following portions of the two epistles will be seen to correspond with each other:---- EPHESIANS 1. 15---19 ........ with COLOSSIANS 1.9---11.

1. 20---23 ........ " ........... 1.15--19.

1. 10 ............. " ........... 1.20.

2. 1--10 .......... "............ 1.21--23.

3. 7 .............. " ........... 1.25.

3. 9, 10 .......... " ........... 1.26, 27.

3. 17 ............. " ........... 2.7

2. 11--22 ......... "............ 2.11---15.

4. 14 ............. "............ 2.8.

4. 15, 16 ......... "............ 2.19.

4. 25 ............. "............ 3.9.

4. 22---24 ........ "............ 3.9-10.

4. 32 ............. "............ 3.12.

5. 19, 20 ......... "............ 3.16, 17.

5. 21; 6.6--9 ..... "............ 3.18-22; 4.1.

5. 19 ............. "............ 4.3.

5. 16 ............. "............ 4.5.

6. 21 ............. "............ 4.7.

This resemblance, thus carried almost through the epistle, shows that there was a similarity of condition in the two churches in reference to the dangers to which they were exposed, the kind of philosophy which prevailed, the false teachers who might have an influence over them, and the particular duties to which it was desirable their attention should be turned. There is, indeed, some considerable variety of phraseology in the discussion of these topics, but still the resemblance is remarkable, and would indicate that the epistles were written not far from the same time, and clearly by the same person. It is remarkable, among other things, as Michaelis has observed, that it is only in these two epistles that the apostle warns his readers against lying, Eph 4:25, Col 3:9. Hence we may conclude that this vice was one that particularly prevailed in the region where these churches were situated, and that the members of these churches had been particularly addicted to this vice before their conversion.

This note is too long to fit in one passage, see it continued in Notes on Col 1:2

1 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 1:2

2 Thessalonians 1:1

THE SECOND EPISTLE TO THE THESSALONIANS.

INTRODUCTION.

For a general view of Thessalonica; of the establishment of the church there; of the character of the church; and of the design for which the apostle addressed these letters to it, see the Introduction to the First Epistle.

This epistle appears to have been written soon after the first, and from the same place--Corinth. See Intro. to the First Epistle, paragraph 3. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds:

(1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, (1Thes 1:1, 2Thes 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other.

(2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, 1Thes 2:1,2 an error which he regarded as of great magnitude, and which was producing very unhappy results, (2Thes 3:11,12,)and it was natural that he should hasten to correct that error as soon as possible.

(3.) There is some probability, as Benson has remarked, that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, (Acts 18:12-16;) and yet that he saw that the storm was approaching, and hints at in 2Thes 3:2, "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at farthest after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth some time during the latter part of A.D. 53, or the beginning of A. D. 54.

There is little doubt as to the design for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Saviour was about to appear, and that the end of the world was at hand. See 2Thes 2:2. Comp. Hug's Intro. % 94; and Stuart's Notes on the same, pp. 741, seq. To correct this impression was the leading design of this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, 2Thes 2:2, and some, under the natural belief that labour then was useless, and that property was of no value, had given up all attention to their worldly concerns, 2Thes 3:10,11; and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote.

This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians, that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show

(1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing.

(2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Saviour will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals, Acts 1:7; and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done.

ANALYSIS OF CHAPTER I.

THIS chapter comprises the following points:--

(1.) The salutation, 2Thes 1:1,2.

(2.) An expression of thanks for the progress which the Thessalonians had made in piety, and especially for the manner in which they had been enabled to bear their trials, 2Thes 1:3,4.

(3.) An assurance that the manner in which they had been enabled to bear their trials was an evidence that they were true Christians, 2Thes 1:5.

(4.) A declaration that those who had persecuted them, and all others who were wicked, would be punished when the Lord Jesus should come; and that when this should occur, the righteous would appear in glory and honour, 2Thes 1:6-10.

(5.) The expression of an earnest desire that they might be prepared for the solemn scenes of that day, 2Thes 1:11,12.

Verse 1. Paul, and Silvanus, and Timotheus. 1Thes 1:1.

(a) "the church" 1Thes 1:1 i. 1.