Romans 1:1

ROMANS Chapter One

PREFACE

THE Epistle to the Romans has been usually regarded as the most difficult portion of the New Testament. It is from this cause, probably, as well as from the supposition that its somewhat abstruse discussions could not be made interesting to the young, that so few efforts have been made to introduce it into Sunday Schools and Bible Classes. It will doubtless continue to be a fact, that Sunday School instruction will be confined chiefly to the historical parts of the Bible. In the Sacred Scriptures there is this happy adaptedness to the circumstances of the world, that so large a portion of the volume can thus be made interesting to the minds of children and youth; that so much of it is occupied with historical narrative; with parables; with interesting biographies of the holy men of other times, and with the life of our blessed Lord. But still, while this is true, there is a considerable portion of the youth, in various ways under the instruction of the Bible, who may be interested in the more abstruse statements and discussions of the doctrinal parts of the Holy Scriptures. For such--for Sunday School teachers; for Bible Classes; and for the higher classes in Sabbath Schools--these Notes have been prepared. The humble hope has been cherished that this epistle might be introduced to this portion of the youth of the churches; and thus tend to imbue their minds with correct views of the great doctrines of the Christian Revelation.

This object has been kept steadily in view. The design has not been to make a learned commentary; nor to enter into theological discussions; nor to introduce, at length, practical reflections; nor to enter minutely into critical investigations. All these can be found in books professedly on these subjects. The design has been to state, with as much brevity and simplicity as possible, the real meaning of the sacred writer; rather the results of critical inquiry, as far as the author has had ability and time to pursue it, than the process by which those results were reached. The design has been to state what appeared to the author to be the real meaning of the Epistle, without any regard to any existing theological system; and without any deference to the opinions of others, further than the respectful deference and candid examination, which are due to the opinions of the learned, the wise, and the good, who have made this Epistle their particular study. At the same time that this object has been kept ill view, and the reference to the Sabbath School teacher, and the Bible Class, has given character to the work, still it is hoped that the expositions are of such a nature as not to be uninteresting to Christians of every age and of every class. He accomplishes a service of no little moment in the cause of the church of God, and of truth, who contributes in any degree to explain the profound argument, the thorough doctrinal discussion, the elevated views, and the vigorous, manly, and masterly reasonings of the Epistle to the Romans.

Of the defects of this work, even for the purpose contemplated, no one will probably be more deeply sensible than the author. Of the time and labour necessary to prepare even such brief Notes as these, few persons, probably, are aware. This work has been prepared amidst the cares and toils of a most responsible pastoral charge. My brethren in the ministry, so far as they may have occasion to consult these Notes, will know how to appreciate the cares and anxieties amidst which they have been prepared. They will be indulgent to the faults of the book; they will not censure harshly what is well-meant for the rising generation; they will be the patrons of every purpose, however humble, to do good.

It remains only to add, that free use has been made of all the helps within the reach of the author. The language of other writers has not been adopted without particular acknowledgment, but their ideas have been freely used where they were thought to express the sense of the text. In particular, aid has been sought and obtained from the following works: the CRITICI SACRI, CALVIN'S COMMENTARY ON THE Romans, DODRIDGE, MACKNIGHT, and ROSENMULLER; and the commentaries of THOLUCK and FLATT--So far as an imperfect knowledge of the German language could render their aid available. A considerable portion was written before Professor STUART'S Commentary appeared. In the remaining portion, important aid has been freely derived from that work. The aim of this work is substantially the same as that of the "Notes on the Gospels," and on the Acts of the Apostles; and the earnest wish and prayer of the author is, that it may be one among many means of establishing the truth, and of promoting its advancement and ultimate triumph in the world.

Philadelphia, June 14, 1834. ======================================================================= To see the Introduction to Romans, Rom 1:2

THE EPISTLE TO THE ROMANS.

CHAPTER 1.

Verse 1. Paul. The original name of the author of this epistle was Saul, Acts 7:58, 8:1, 9:1, etc. This was changed to Paul, Acts 13:9, and by this name he is generally known in the New Testament. The reason why he assumed this name is not certainly known. It was, however, in accordance with the custom of the times. Acts 13:9. The name Saul was Hebrew; the name Paul was Roman. In addressing an epistle to the Romans, he would naturally make use of the name to which they were accustomed, and which would excite no prejudice among them. The ancient custom was to begin an epistle with the name of the writer, as Cicero to Varro, etc. We record the name at the end. It may be remarked, however, that the placing the name of the writer at the beginning of an epistle was always done, and is still, when the letter was one of authority, or when it conferred any peculiar privileges. Thus in the proclamation of Cyrus, Ezr 1:2, "Thus saith Cyrus, king of Persia," etc. See also Ezr 4:11; Ezr 7:12, "Artaxerxes, king of kings, unto Ezra the priest," etc.; Dan 4:1. The commencement of a letter by an apostle to a Christian church in this manner was peculiarly proper as indicating authority.

A servant. This name was that which the Lord Jesus himself directed his disciples to use, as their general appellation, Mt 10:25; 20:27, Mk 10:44. And it was the customary name which they assumed, Gal 1:10, Col 4:12, 2Pet 1:11, Jude 1:1, Acts 4:29, Tit 1:1; Jas 1:1. The proper meaning of this word servant-- δουλος is slave, one who is not free. It expresses the condition of one who has a master, or who is at the control of another. It is often, however, applied to courtiers, or the officers that serve under a king; because in an eastern monarchy the relation of an absolute king to his courtiers corresponded nearly to that of a master and a slave. Thus the word is expressive of dignity and honour; and the servants of a king denote officers of a high rank and station. It is applied to the prophets as those who were honoured by God, or peculiarly entrusted by him with office, De 34:5, Josh 1:2, Jer 25:4. The name is also given to the Messiah, Isa 42:1, "Behold my servant in whom my soul delighteth," etc.; Isa 53:11, "Shall righteous servant justify many."

The apostle uses it here evidently to denote his acknowledging Jesus Christ as his Master; as indicating his dignity, as peculiarly appointed by him to his great work; and as showing that in this epistle he intended to assume no authority of his own, but simply to declare the will of his Master, and thefts.

Called to be an apostle. This word called means, here, not merely to be invited, but has the sense of appointed. It indicates that he had not assumed the office himself, but that he was set apart to it by the authority of Christ himself. It was important for Paul to state this,

(1.) because the other apostles had been called or chosen to this work, Joh 15:16,19 Mt 10:1 Lu 6:13 and,

(2.) because Paul was not one of those originally appointed. It was of consequence for him, therefore, to affirm that he had not taken this high office to himself, but that he had been called to it by the authority of Jesus Christ. His appointment to this office he not unfrequently takes occasion to vindicate, 1Cor 9:1, etc.; Gal 1:12-24, 2Cor 12:12, 1Timm 2:7, 2Ti 1:11, Rom 11:13.

An apostle. One sent to execute a commission. It is applied because the apostles were sent out by Jesus Christ to preach his gospel, and to establish his church. Mt 10:2; Lk 6:13.

Separated. The word translated separated unto--αφοριζω --means, to designate, to mark out by fixed limits, to bound as a field, etc. It denotes those who are separated, or called out from the common mass, Acts 19:9, 2Cor 6:17. The meaning here does not materially differ from the expression, called to be an apostle, except that perhaps this includes the notion of the purpose or designation of God to this work. Thus Paul uses the same word respecting himself, Gal 1:15, "God, who separated me from my mother's womb, and called me by his grace;" i.e., God designated me; marked me out; or designed that I should be an apostle from my infancy. In the same way Jeremiah was designated to be a prophet, Jer 1:5.

Unto the Gospel of God. Designated or designed by God that I should make it my business to preach the gospel. Set apart to this, as the peculiar, great work of my life; as having no other object for which I should live. For the meaning of the word gospel, Mt 1:1. It is called the gospel of God because it is his appointment; it has been originated by him, and has his authority. The office of an apostle was to preach the gospel. Paul regarded himself as separated to this work. It was not to live in splendour, wealth, and ease, but to devote himself to this great business of proclaiming good news, that God was reconciled to men in his Son. This is the sole business of all ministers of religion.

(a) "a servant of" Acts 27:23 (b) "called" Acts 9:15, 1Cor 1:1 (c) "separated" Acts 13:2, Gal 1:15

1 Corinthians 1:1

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS

INTRODUCTION

I.--THE SITUATION OF CORINTH, AND THE CHARACTER OF ITS INHABITANTS

CORINTH was, properly, a small dynasty or territory in Greece, bounded on the east by the gulf of Saron; on the south by the kingdom of Argos; on the west by Sicyon; and on the north by the kingdom of Megaris, and upper part of the isthmus and bay of Corinth, the latter of which is now called the Golfo de Lepanto, or the gulf of Lepanto. This tract, or region, not large in size, possessed a few rich plains, but was in general uneven, and the soil of an indifferent quality. The city of Corinth was the capital of this region. It stood near the middle of the isthmus, which in the narrowest part was about six miles wide, though somewhat wider where Corinth stood. Here was the natural carrying-place, or portage, from the Ionian sea on the west, to the AEgean on the east. Many efforts were made by the Greeks, and afterwards by the Romans, to effect a communication between the AEgean and Adriatic seas by cutting across this isthmus; and traces still remain of these attempts. Means were even contrived for transporting vessels across. This isthmus was also particularly important, as it was the key of the Peloponnesus; and attempts were often made to fortify it. The city had two harbours--Lechseum on the gulf of Corinth, or sea of Crissa on the west, to which it was joined by a double wall, twelve stadia, or about a mile and a half in length; and Cenchrea on the sea of Saron on the east, distant about seventy stadia, or nearly nine miles. It was a situation, therefore, peculiarly favourable for commerce, and highly important in the defence of Greece.

The city is said to have been founded by Sisyphus, long before the siege of Troy, and was then called Ephyra. The time when it was founded is, however, unknown. The name Corinth was supposed to have been given to it from Corin-- thus, who, by different authors, is said to have been the son of Jupiter, or of Marathon, or of Pelops, who is said to have rebuilt and adorned the city.

The city of Corinth was built at the foot of a high hill, on the top of which stood a citadel. This hill, which stood on the south of the city, was its defence in that quarter, as its sides were extremely steep. On the three other sides it was protected by strong and lofty ramparts. The circumference of the city proper was about forty stadia, or five miles. Its situation gave it great commercial advantages. As the whole of that region was mountainous and rather barren, and as the situation gave the city extraordinary commercial advantages, the inhabitants early turned their attention to commerce, and amassed great wealth. This fact was, to no inconsiderable extent, the foundation of the luxury, effeminacy, and vices, for which the city afterwards became so much distinguished.

The merchandise of Italy, Sicily, and the western nations, was landed at Lechseum on the west; and that of the islands of the AEgean sea, of Asia Minor, and of the Phoenicians, and other oriental nations, at Cenchrea on the east. The city of Corinth thus became the mart of Asia and Europe, covered the sea with its ships, and formed a navy to protect its commerce. It was distinguished by building galleys and ships of a new and improved form; and its naval force procured it respect from other nations. Its population and its wealth were thus increased by the influx of foreigners. It became a city rather distinguished by its wealth, and naval force, and commerce, than by its military achievements, though it produced a few of the most valiant in the armies of and distinguished leaders in the armies of Greece.

Its population was increased, and its character somewhat formed, from another circumstance. In the neighbourhood of the city the Isthmian games were celebrated, which attracted so much attention, and which drew so many strangers from distant parts of the world. To those games the apostle Paul not infrequently refers, when recommending Christian energy and activity. 1Cor 9:24, 1Cor 9:26, 1Cor 9:27. Comp. Heb 12:1.

From these causes, the city of Corinth became eminent among all ancient cities for wealth, and luxury, and dissipation. It was the mart of the world. Wealth flowed into it from all quarters. Luxury, amusement, and dissipation, were the natural consequents, until it became the most gay and dissolute city of its times--the Paris of antiquity.

There was another cause which contributed to its character of dissoluteness and corruption. I refer to its religion. The principal deity worshipped in the city was Venus; as Diana was the principal deity worshipped at Ephesus, Minerva at Athens, etc. Ancient cities were devoted usually to some particular god or goddess, and were supposed to be under their peculiar protection. Acts 14:13. Corinth was devoted, or dedicated, thus to the goddess of love, or licentious passion; and the effect may be easily conceived The temple of Venus was erected on the north side or slope of the Acrocorinthus, a mountain about half a mile in height on the south of the city; and from the summit of which a magnificent prospect opened on the north to Parnassus and Helicon, to the eastward the island of AEgina and the citadel of Athens, and to the west the rich and beautiful plains of Sicyon. This mountain was covered with temples and splendid houses; but was especially devoted to Venus, and was the place of her worship. Her shrine appeared above those of the other gods; and it was enjoined by law, that one thousand beautiful females should officiate as courtesans, or public prostitutes, before the altar of the goddess of love. In a time of public calamity and imminent danger, these women attended at the sacrifices, and walked with the other citizens singing sacred hymns. When Xerxes invaded Greece, recourse was had to their intercession to avert the impending calamity. They were supported chiefly by foreigners; and from the avails of their vice a copious revenue was derived to the city. Individuals, in order to insure success in their undertakings, vowed to present to Venus a certain number of courtesans, which they obtained by sending to distant countries. Foreign merchants were attracted in this way to Corinth; and in a few days would be stripped of all their property. It thus became a proverb, "It is not for every one to go to Corinth" ουπαντοςανδροςειςκορινθονεστινοπλους. The effect of this on the morals of the city can be easily understood. It became the most gay, dissipated, corrupt, and ultimately the most effeminate and feeble portion of Greece. It is necessary to make these statements because they go to show the exceeding grace of God in collecting a church in such a city; the power of the gospel in overcoming the strongest and most polluted passions of our nature: and because no small part of the irregularities which arose in the church at Corinth, and which gave the apostle occasion to write this epistle, were produced by this prevailing licentiousness of the people; and by the fact, that gross and licentious passions had received the countenance of law and the patronage of public opinion. See chap. v.--vii. See article Lais in the Biographical Dictionaries.

Though Corinth was thus dissipated and licentious in its character, yet it was also distinguished for its refinement and learning. Every part of literature was cultivated there; so that before its destruction by the Romans, Cicero (pro lege Man. cap. v.) scrupled not to call it totius Grantee lumen--the light of all Greece.

Corinth was, of course, exposed to all the changes and disasters which occurred to the other cities of Greece. After a variety of revolutions in its government, which it is not necessary here to repeat, it was taken by the Roman consul, L. Mummius, 147 years before Christ. The riches which were found in the city were immense. During the conflagration, it is said that all the metals which were there were melted and run together, and formed that valuable compound which was so much celebrated as Corinthian brass. Others, however, with more probability, say that the Corinthian artists were accustomed to form a metal, by a mixture of brass with small quantities of gold and silver, which was so brilliant as to cause the extraordinary estimate in which this metal was held. Corinth, however, was again rebuilt, in the time of Julius Caesar, it was colonized by his order, and soon again resumed something of its former magnificence. By the Romans, the whole of Greece was divided into two provinces, Macedonia and Achaia. Of the latter, Corinth was the capital; and this was its condition when it was visited by Paul. With its ancient splendour, it also soon relapsed into its former dissipation and licentiousness; and when Paul visited it, it was perhaps as dissolute as at any former period of its history. The subsequent history of Corinth it is not necessary to trace. On the division of the Roman empire, it fell, of course, to the eastern empire; and when this was overthrown by the Turks, it came into their hands, and it remained under their dominion until the recent revolution in Greece. It still retains its ancient name; but with nothing of its ancient grandeur. A single temple, itself dismantled, it is said, is all that remains, except the ruins, to mark the site of one of the most splendid cities of antiquity. For the authorities of these statements, see Travels of Anacharsis, vol. iii. pp. 369--388; Edin. Ency. art. Corinth; Lempriere's Classical Dictionary; and Bayle's Dictionary, art. Corinth.

II.--THE ESTABLISHMENT OF THE CHURCH AT CORINTH

THE apostle Paul first visited Corinth about A.D. 52. (Lardner.) See Acts 18:1. He was then on his way from Macedonia to Jerusalem. He had passed some time at Athens, where he had preached the gospel, but not with such success as to warrant him to remain, or to organize a church. Acts 17:1, and following. He was alone at Athens, having expected to have been joined there by Silas and Timothy; but in that he was disappointed. Acts 17:15; comp. Acts 18:5. He came to Corinth alone, but found Aquila and Priscilla there, who had lately come from Rome, and with them he waited the arrival of Silas and Timothy. When they arrived, Paul entered on the great work of preaching the gospel in that splendid and dissipated city, first to the Jews, and when it was rejected by them, then to the Greeks, Acts 18:5,6. His feelings when he engaged in this work he has himself stated in 1Cor 16:2-5. (See Note on that place.) His embarrassment and discouragements were met by a gracious promise of the Lord that he would be with him, and would not leave him; and that it was his purpose to collect a church there. Acts 18:9,10. In the city, Paul remained eighteen months, (Acts 18:11,) preaching without molestation, until he was opposed by the Jews under Sosthenes their leader, and brought before Gallio. When Gallio refused to hear the cause, and Paul was discharged, it is said that he remained there yet "a good while," (Acts 18:18,) and then sailed into Syria.

Of the size of the church that was first organized there, and of the general character of the converts, we have no other knowledge than that which is contained in the epistle. There is reason to think that Sosthenes, who was the principal agent of the Jews in arraigning Paul before Gallio, was converted, (see 1Cor 1:1,) and perhaps some other persons of distinction; but it is evident that the church was chiefly composed of those who were in the more humble walks of life. 1Cor 1:26 and following. It was a signal illustration of the grace of God, and the power of the gospel, that a church was organized in that city of gaiety, fashion, luxury, and licentiousness; and it shows that the gospel is adapted to meet and overcome all forms of wickedness, and to subdue all classes of people to itself. If a church was established in the gay and dissolute capital of Achaia, then there is not now a city on earth so gay and so profligate that the same gospel may not meet its corruptions, and subdue it to the cross of Christ. Paul subsequently visited Corinth about A. D. 58, or six years after the establishment of the church there. He passed the winter in Greece--doubtless in Corinth and its neighbourhood--on his journey from Macedonia to Jerusalem, the fifth time in which he visited the latter city. During this stay at Corinth, he wrote the Epistle to the Romans. See the Introduction to the Epistle to the Romans.

III.--THE TIME AND PLACE OF WRITING THE FIRST EPISTLE TO THE CORINTHIANS

IT has been uniformly supposed that this epistle was written at Ephesus. The circumstances which are mentioned incidentally in the epistle itself, place this beyond a doubt. The epistle purports to have been written, not like that to the Romans, without having been at the place to which it was written, but after Paul had been at Corinth. "I, brethren, when I came to you, came not with excellency of speech," etc., 1Cor 2:1. It also purports to have been written when he was about to make another visit to that church. 1Cor 4:19, "But I will come to you shortly, if the Lord will." 1Cor 16:5, "Now I will come unto you when I pass through Macedonia: for I do pass through Macedonia." Now, the history in the Acts of the Apostles informs us that Paul did in fact visit Achaia, and, doubtless, Corinth twice. See Acts 17:1, etc.; Acts 20:1-3. The same history also informs us that it was from Ephesus that Paul went into Greece; and as the epistle purports to have been written a short time before that journey, it follows, to be consistent with the history, that the epistle must have been written while he was at Ephesus. The narrative in the Acts also informs us, that Paul had passed two years in Ephesus before he set out on his second journey into Greece.

With this supposition, all the circumstances relating to the place where the apostle then was which are mentioned in this epistle agree. "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not?" 1Cor 15:32. It is true, as Dr. Paley remarks, (Horae Paulinae,) that the apostle might say this wherever he was; but it was much more natural, and much more to the purpose to say it, if he was at Ephesus at the time, and in the midst of those conflicts to which the expression relates. "The churches of Asia salute you," 1Cor 16:19. It is evident from this, that Paul was near those churches, and that he had intercourse with them. But Asia, throughout the Acts of the Apostles, and in the epistles of Paul, does not mean commonly the whole of Asia, nor the whole of Asia Minor, but a district in the interior of Asia Minor, of which Ephesus was the capital. Acts 2:9; also Acts 6:9, 16:6, 20:16. "Aquila and Priscilla salute you," 1Cor 16:19. Aquila and Priscilla were at Ephesus during the time in which I shall endeavour to show this epistle was written, Acts 18:26. It is evident, if this were so, that the epistle was written at Ephesus. "But I will tarry at Ephesus until Pentecost," 1Cor 16:8. This is almost an express declaration that he was at Ephesus when the epistle was written. "A great door and effectual is opened unto me, and there are many adversaries," 1Cor 16:9. How well this agrees with the history may be seen by comparing it with the account in Acts, when Paul was at Ephesus. Acts 19:20, "So mightily grew the word of God, and prevailed." That there were "many adversaries," may be seen from the account of the same period in Acts 19:9: "But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples." Comp. Acts 19:23-41. From these circumstances, it is put beyond controversy that the epistle was written

from Ephesus. These circumstantial and undesigned coincidences, between a letter written by Paul and an independent history by Luke, is one of those strong evidences so common in genuine writings, which go to show that neither is a forgery. An impostor in forging a history like that of the Acts and then writing an epistle, would not have thought of these coincidences, or introduced them in the manner in which they occur here.

It is perfectly manifest that the notes of the time, and place, and circumstances in the history, and in the epistle, were not introduced to correspond with each other, but have every appearance of genuineness and truth. See Paley's Horae Paulinae, on this epistle.

The circumstances which have been referred to in regard to the place where this epistle was written, serve also to fix the date of its composition. It is evident, from 1Cor 16:8, that Paul purposed to tarry at Ephesus until Pentecost. But this must have been written and sent away before the riot which was raised by Demetrius, (Acts 19:23-41;) for, immediately after that, Paul left Ephesus and went to Macedonia, Acts 20:1,2. The reason why Paul purposed to remain in Ephesus until Pentecost, was the success which he had met with in preaching the gospel, Acts 16:9. But after the riot excited by Demetrius, this hope was in a measure defeated, and he soon left the city. These circumstances serve to fix the time when this epistle was written to the interval which elapsed between what is recorded in Acts 19:22,23. This occurred about A.D. 56 or 57. Pearson and Mill place the date in the year 57; Lardner, in the spring of the year 56.

It has never been doubted that Paul was the author of this epistle. It bears his name; has internal evidence of having been written by him; and is ascribed to him by the unanimous voice of antiquity. It has been made a question, however, whether this was the first letter which Paul wrote to them; or whether he had previously written an epistle to them which is now lost. This inquiry has been caused by what Paul says in 1Cor 5:9, "I wrote unto you in an epistle," etc. Whether he there refers to another epistle, which he wrote to them before this, and which they had disregarded; or whether to the previous chapters of this epistle; or whether to a letter to some other church which they had been expected to read, has been made a question. This question will be considered in the note on that verse.

IV.--THE OCCASION ON WHICH THIS EPISTLE WAS WRITTEN,

IT is evident that this epistle was written in reply to one which had been addressed by the church at Corinth to Paul: 1Cor 7:1, "Now concerning the things whereof ye wrote unto me," etc. That letter had been sent to Paul while at Ephesus by the hands of Stephanas, and Fortunatus, and Achaicus, who had come to consult with him respecting the state of the church at Corinth, 1Cor 16:17,18. In addition to this, Paul had heard various reports of certain disorders which had been

introduced into the church at Corinth, and which required his attention and correction. Those disorders, it seems, as was natural, had not been mentioned in the letter which they sent to him, but he had heard of them incidentally by some members of the family of Chloe, 1Cor 1:11. They pertained to the following subjects:

(1.) The divisions which had arisen in the church by the popularity of a teacher who had excited great disturbance, 1Cor 1:12,13. Probably this teacher was a Jew by birth, and not improbably of the sect of the Sadducees, (2Cor 11:22;) and his teaching might have been the occasion why in the epistle Paul entered so largely into the proof of the doctrine of the resurrection from the dead, 1Cor 15.

(2.) The Corinthians, like all other Greeks, were greatly in danger of being deluded, and carried away by a subtle philosophy, and by a dazzling eloquence; and it is not improbable that the false teacher there had taken advantage of this, and made it the occasion of exciting parties, and of creating a prejudice against Paul, and of undervaluing his authority because he had made no pretensions to these endowments. It was of importance, therefore, for Paul to show the true nature and value

of their philosophy, and the spirit which should prevail in receiving the gospel, 1Cor 1:18-31 1Cor 2, 1Cor 3;

(3.) Paul's authority had been called in question as an apostle, and not improbably by the false teacher, or teachers, that had caused the parties

which had been originated there. It became necessary, therefore, for him

to vindicate his authority, and show by what right he had acted in organizing the church, and in the directions which he had given for its discipline and purity, 1Cor 4, 1Cor 9.

(4.) A case of incest had occurred in the church, which had not been made the subject of discipline, 1Cor 5. This case was a flagrant violation of the gospel; and yet it is not improbable that it had been palliated, or vindicated, by the false teachers; and it is certain that it excited no shame in the church itself. Such cases were not regarded by the dissolute Corinthians as criminal. In a city dedicated to Venus, the crimes of licentiousness had been openly indulged, and this was one of the sins to which they were particularly exposed. It became necessary, therefore, for Paul to exert his apostolic authority, and to remove the offender in this case from the communion of the church, and to make him an example of the severity of Christian discipline.

(5.) The Corinthians had evinced a litigious spirit, a fondness for going

to law, and for bringing their causes before heathen tribunals, to the great scandal of religion, instead of endeavouring to settle their difficulties among themselves. Of this the apostle had been informed, and this called also for his authoritative interposition, 1Cor 6:1-8.

(6.) Erroneous views and practices had arisen, perhaps under the influence of the false teachers, on the subject of temperance, chastity,

etc. To the vices of intemperance, licentiousness, and gluttony, the Corinthian Christians, from their former habits, and from the customs of their countrymen, were particularly exposed. Those vices had been judged harmless, and had been freely indulged in; and it is not improbable that the views of the apostle had been ridiculed as unnecessarily stern, and severe, and rigid. It became necessary, therefore, to correct their views, and to state the true nature of the Christian requirements, 1Cor 6:8-19.

(7.) The apostle having thus discussed those things of which he had incidentally heard, proceeds to notice particularly the things respecting which they had consulted him by letter. Those were,

(a.) Marriage, and the duties in regard to it in their circumstances,

(b.) The eating of things offered to idols, 1Cor 8. In order to enforce his views of what he had said on the duty of abstaining from the

use of certain food, if it was the occasion of giving offence, he shows them, (1Cor 9,) that it was the great principle on which he had

acted in his ministry; that he was not imposing on them anything which he did not observe himself; that though he had full authority as an apostle to insist on a support in preaching, yet, for the sake of peace and the prosperity of the church, he had voluntarily relinquished his rights, and endeavoured by all means to save some, 1Cor 9. By this example, he seeks to persuade them to a course of life as far as possible from a life of gluttony, and fornication, and self-indulgence; and to assure them that although they had been highly favoured, as the Jews had been also, yet like them they might also fall, 1Cor 10:1-12. These principles he illustrates by a reference to their

joining in feasts and celebrations with idols, and the dangers to which they would subject themselves by so doing; and concludes that it would be proper in those circumstances wholly to abstain from partaking of the meat offered in sacrifice to idols, if it were known to be such. This was to be done on the principle that no offence was to be given. And thus the second question referred to him was disposed of, 1Cor 10:13-13-33. In connexion with this, and as an illustration of

the principle on which he acted, and on which he wishes them to act, that of promoting mutual edification, and avoiding offence, he refers (1Cor 11) to two other subjects: the one, the proper relation of the woman to the man, and the general duty of her being in subjection to him, 1Cor 11:1-16; and the other, a far more important matter, the proper

mode of celebrating the Lord's Supper, (1Cor 11:17-34.) He had been led to speak of this, probably, by the discussion to which he had been invited on the subject of their feasts; and the discussion of that subject naturally led to the consideration of the much more important subject of their mode of celebrating the Lord's Supper. That had been greatly abused to purposes of riot and disorder, an abuse which had grown directly out of their former views and habits in public festivals. Those views and habits they had transferred to the celebration of the Eucharist. It became necessary, therefore, for the apostle to correct those views, to state the true design of the ordinance, to show the consequences of an improper mode of celebration, and to endeavour to reform them in their mode of observing it, 1Cor 11:17-34.

(c.) Another subject which had probably been submitted to him in the letter, was the nature of spiritual gifts; the design of the power of speaking with tongues, and the proper order to be observed in the church

on this subject. These powers seem to have been imparted to the Corinthians in a remarkable degree; and like most other things had been abused to the promotion of strife and ambition--to pride in their possession, and to irregularity and disorder in their public assemblies. This whole subject the apostle discusses, (chap. xii., xiii., xiv.) He states the design of imparting this gift; the use which should be made

of it in the church, the necessity of due subordination in all the members and officers; and, in a chapter unequalled in beauty in any language, 1Cor 13 shows the inferiority of the highest of these endowments to a kind catholic spirit--to the prevalence of charity--and thus endeavours to allay all contentions and strifes for ascendency, by the prevalence of the spirit of LOVE. In connexion with this 1Cor 14 he reproves the abuses which had arisen on this subject, as he had done on others, and seeks to repress all disorders.

(8.) A very important subject the apostle reserved to the close of the epistle--the resurrection of the dead, 1Cor 15. Why he chose to discuss it in this place, is not known. It is quite probable that he had not been consulted on this subject in the letter which had been sent to him. It is evident, however, that erroneous opinions had been entertained on the subject, and probably inculcated by the religious teachers at Corinth. The philosophic minds of the Greeks we know were much disposed to deride this doctrine, (Acts 17:32;) and in the Corinthian church it had been either called in question, or greatly perverted, 1Cor 15:12. That the same body would be raised up had been denied; and the doctrine that came to be believed was, probably, simply that there would be a future state, and that the only resurrection was the resurrection of the soul from sin, and that this was past. Compare 2Ti 2:18. This subject the apostle had not before taken up, probably because he had not been consulted on it, and because it would find a more appropriate place after he had reproved their disorders, and answered their questions. After all those discussions, after examining all the opinions and practices that prevailed among them, it was proper to place the great argument for the truth of the religion which they all professed on a permanent foundation, and to close the epistle by reminding them, and proving to them, that the religion which they professed, and which they had so much abused, was from heaven. The proof of this was the resurrection of the Saviour from the dead. It was indispensable to hold that in its obvious sense; and holding that, the truth of their own resurrection was demonstrated, and the error of those who denied it was apparent.

(9.) Having finished this demonstration, the apostle closes the epistle 1Cor 16 with some miscellaneous directions and salutations.

...................................................................... Remainder of Introductory Notes and Information on Verse 1 located in 1Cor 1:2 ......................................................................

2 Corinthians 1:1

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, (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

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
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