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Zbc ObcBsnQCB of tbe Bible
EDITED BY
Professor Frank K, Sanders, Ph.D., of Yale University, and
Professor Charles F. Kent, Ph.D., of Brown University,
This series is not a substitute for the Bible, but an aid to the reverent,
appreciative, and enthusiastic reading of the Scriptures, in fact it will serve
the purpose of an
ORIGINAL AND POPULAR COMMENTARY ON THE BIBLE.
The books of the Bible are grouped according to a natural classification,
their contents arranged in the order of appearance and a scholarly yet
popular paraphrase of their distinctive thought given in plain and expressive
English. The purpose of the series is to enable any reader of the Bible to
understand its meaning as a reverent scholar of to-day does, and in particular
to receive the exact impres^on which the words as originally heard or read
must have made upon those for whom they were delivered.
Technicalities and unsettled questions will be, as far as possible, ignored.
Each volume will be prepared by a leading specialist and will contain such
brief introductions as serve to put the reader into intelligent relation to the
general theme treated. The editorial rearrangement of the order of the
Biblical books or sections will represent the definite results of sober scholar-
ship.
I. Ube OicBsagcB of tbe Sarlfer ptopbets.
II. ILbc Ae00age0 of tbe later propbeta.
III. Ube ObceaagcB of tbe Xaw Oivere*
IV. Ube Aeeeages of tbe f>ropb» tfcal an^ ptleetl^ 1)fotort«nf»
V. Ube Aessages of tbe Psalmists.
VI. trbe Aessages of tbe Sages.
VII. Ube Messages of tbe S)ramatic |>oet0.
VIII. Ube Aessages of tbe Bpocal^sptic HQltiters.
IX. Ube Okssages of ^esus according to tbe S^noptfstf*
X. Ube Aessages of ^esus according to Jobru
XI. Ube Aessages of Paul.
XII. Ube Messages of tbe Bpostlcf.
ITbe npeggaeee of tbe Bible
i^
George Barker Stevens, Ph.D., d.D.
Dwight Professor of Systematic Theology in Yale University
THE MESSAGES OF PAUL
i
XEbc /ftessaijes of tbe Bible
THE MESSAGES OF PAUL
ARRANGED IN HISTORICAL ORDER,
ANALYZED. AND FREELY RENDERED IN
PARAPHRASE, WITH INTRODUCTIONS
BY
George Barker Stevens, Ph.D., D.D.
Dwight Professor of Systematic Theology in Yale Univer^ty
TORONTO
THE PUBLISHERS' SYNDICATE (Limited)
1900
i I
Copyright, 1900, by Charles Scribner'sSons
for the United States of America
Printed by The Caxton Press
New York. U. S. A.
M '■
PREFACE
This volume comprises a paraphrase of the first ten
epistles of Paul, arranged in their probable chronological
order, with brief introductions and analyses. The body of
the text is reproduced, with some revision, from my " Epis-
tles of Paul in Modern English," published in 1898. It is
believed that the explanations which are here given of the
time, place, and occa ion of each letter, and the indications
respecting the contents and movement of thought in each,
will materially increase the convenience and usefulness of
the work.
In a second volume will be comprised the other eleven
epistles of the New Testament, in a similar arrangement,
and with similar explanations.
George Barker Stevens.
Yale University, January, 1900,
CONTENTS
INTRODUCTION
PAQB
I. Epistles in the Early Christian Church ... 3
II. Peculiarities of the Pauline Epistles .... 8
III. Paul's Life and Character as Reflected in his
Epistles 15
IV. The Problems of the Early Church as Re-
flected IN Paul's Epistles 18
V. The Missionary Addresses of Paul 20
VI. Paul's Addresses in Defence of Himself ... 27
THE FIRST EPISTLE TO THE THESSALONIANS
I. The Church at Thessalonica and the Occasion
OF Paul's Writing to it 37
II. The Doctrinal and Practical Contents of the
Epistle 39
III. The Date of the Epistle 40
IV. The First Message to the Thessalonians.
I. Salutation and Thanksgiving (i) 41
3. Paul's Reminiscences and Defence of Himself
(2 : 1-12) 42
3. The Thessalonians' Reception of his Message
(2 : 13-16) 43
4. Paul's Desire to Revisit the Thessalonians (2 ; 17-20) 43
vii
Contents
PAGE
5. The Sending of Timothy and His Report (3 : i-io) . 44
6. The Apostle's two great Desires (3 : 11-13) . . 44
7. A Rebuke of Certain Sins (4 : 1-8) 45
8. An Exhortation to Brotherly Love (4 : 9-12) ... 45
9. Comfort in View of the Lord's Coming (4 : 13-18) . 46
10. Various Exhortations and Warnings (5) .... 46
THE SECOND EPISTLE TO THE THESSA-
LONIANS
I. A Later Chapter in the History of the Thes-
SALONiAN Church 51
II. The Application of the Idea of the Second
Coming in the Thessalonian Church 53
III. The Second Message to the Thessalonians.
1. Salutation, Thanksgiving, and Commendation (i) . 54
2. Instruction Regarding Christ's Advent (2 : 1-12) . . 55
3. Exhortations and Warnings (2 : 13 to 3 : 18) . . . 56
THE EPISTLE TO THE GALATIANS
I. The Great Doctrinal Letters 61
II. The Galatian Churches 62
III. The Judaizing Crusade 64
IV. The Aim and Date of the Epistle 65
V. The Message to the Galatians.
1. The Salutation (i : 1-5) 67
2. The Truthfulness of Paul's Teaching (i : 6-10) . . 67
3. The Divine Origin of his Gospel (i : 11-17) ... 68
4. Paul's Activity after his Conversion (i : 18-24) . . 69
5. The Anproval of Paul's Gospel by the Primitive
Aposcies (2 : i-io) 69
4 • •
VIU
Contents
PAGE
6. Peter's Action at Antioch (2 : 11-21) 70
7. The Antagonism between the Judaizing '")octrine
and the Gospel (3 : 1-14) 73
8. The True Relation between the Gospel and the Law
(3:15-22) 74
9. The Preparatory Office of the Law (3 : 23-29) ... 75
10. Man's Position under the Law and under the
Gospel (4 : 1-7) 76
11. The Inferiority of the Law (4 : 8-11) 77
23. The Galatians' Present Disregard of Paul Unde-
served and Unwise (4: 12-20) 77
13. An Allegorical Argument (4 : 21 to 5 : i) . . . . 79
14. No Justification by Ceremonial Acts (5 : 2-12) . . 80
15. The Right Use of Christian Freedom (5 : 13-15) . . 81
16. The Spiritual and the Natural Life Contrasted
(5 : 16-26) 83
17. The Christian Law of Love (6 : 1-5) 83
18. The Law of the Spiritual Harvest (6 : 6-10) ... 84
19. The True Ground for Glorying (6 : 11-38) .... 84
THE FIRST EPISTLE TO THE CORINTHIANS
I. The City and Church of Corinth 89
II. The Parties in the Corinthian Church ... 91
III. The Occasion, Aim, and Characteristics of the
Epistle 93
IV. The First Message to the Corintk.vns.
1. Salutation and Thanksgiving (i : 1-9) 95
3. The Factions within the Church (i : 10 to 4 : 21) . . 95
3. The Case of the Fornicator (5) 103
4. Going to Law Before Heathen Courts (6: x-ii) . . 105
5. The Limits of Christian Liberty (6: 12-20) . . . . 106
6. The Question of Marriage (7) 107
ix
Contents
PAGH
7. The Proper Attitude toward Sacrificial Meat (8) , 111
8. Paul's Own Example of Self-Denial (9) 112
9. Christian Freedom Not to be Abused (10 : i to 11 : i) 115
. 10. Proper Conduct in the Church Assemblies (11 : 2-34) 119
11. The Right Use of Spiritual Gifts (12 : i to 14: 40) . 122
12. The Proofs and Meaning of the Resurrection (15) . 128
13. The Collection for the Jerusalem Church and Per-
sonal References (16) 133
THE SECOND EPISTLE TO THE CORINTHIANS
I. How THE Epistle Came to be Written .... 137
II. The Character and Value of the Epistle . . 138
III. The Relation of this Epistle to First Co-
rinthians 139
IV. The Second Message to the Corinthians.
1. Salutation and Thanksgiving (i : i-ii) 141
2. Paul's Conndence in the Church (i : 12 to 2 : ii) . 141
3. The Apostle's Efforts on Behalf of the Church
(2 : 12 to 5 : 10) 144
4. The Motives of Paul's Labor (5 : 11 to 6 : 13) . . . 150
5. The Question of Intercourse with Heathen (6 : 14 to
7:1) 152
6. The Mission of Titus (7 : 2-16) 153
7. The Collection for the Judean Churches (8, 9) , . 155
8. Paul's Defence of his Apostolic Authority (10 to 12) 159
9. Concluding Instructions and Salutations (13) . . , 166
THE EPISTLE TO THE ROMANS
I. The OkiGiN AND Character of the Roman
Church 171
II. The Motive of the Epistle 173
• X
Contents
PAGE
III. The CouRSb of Thought in the Epistle . . .174
IV. The Message to tme Romans.
X. Introduction and Theme (i : x-17) 175
2. Mankind Tends not to Righteousness, but to Evil
(1:18-32) 177
3. The Jews Cannot be Saved by Good Works (2 : i to
3:20) 178
. 4. TheTrue v.- ay of Salvation— that of Faith (3:21-31) 182
5. The Old Testament Proof of Justification by Faith
(4) 184
6. Praise of God's Saving Grace (5) 186
7. The Refutation of Objections and False Inferences
s (6, 7) 189-194
(i) This Doctrine of Salvation gives no Warrant to Moral
Licen&e (6 : 1-14)
(2) Freedom from the Law not Freedom to Break it (6 ; 15
to 7 : 6)
(3) The Law merely a useful Instrumentality (7 : 7-25)
8. The Blessedness of being Justified (8) 194
9. God's Providential Dealing with the Jewish Nation
(9 : 1-29) . 197
10. The Jews' Responsibility for their Rejection (9:30
to 10 : 21) 199
11. The Restoration of the Nation (11) 201
12. The Life of Consecration to God's Service (12) . . 203
13. The Public Relations of the Christian (13) .... 204
14. The Treatment of Conscientious Scruples (14 : i to
IS : 13) 20s
15. The Apostle's Inspiring Mission (15 : 14-33) ... 207
THE EPISTLE TO THE COLOSSIANS.
I. Characteristics of the Epistles of the Im-
prisonment 211
i
Contents
PAGE
II. The Errors G mbated in Colossians 213
III. The Message to the Colossians.
1. Salutation and Thanksgiving (i : 1-8) 214
2. The Pre-eminence of Christ (i : 9-29) 215
3. The Apostle's Efforts on Behalf of his Readers
(1 : 24—2 : 7) 216
4. A Warning Against Current Errors (2 : 8-23) . . .218
5. The Christian Standards of Duty (3 : i to 4 : 6) . .219
6. Personal References (4 : 7-18) 222
THE EPISTLE TO PHILEMON
I. The Occasion of the Letter 227
II. The Peculiarities of the Letter 227
III. The Message to Philemon.
1. Salutation and Thanksgiving (1-7) 228
2. The Appeal for Onesimus (8-22) 229
3. Farewell Greetings (23-25) 230
THE EPISTLE TO THE EPHESIANS
I. The Churches of Asia 333
II. Was Ephesians a Circular Letter ? 234
III. The Theme and Date of the Epistle 23s
IV. The Message to the Ephesians.
I. Salutation and Praise to God for the Blessings of
Salvation (i : 1-14) 236
3. The Saving, Reconciling Work of Christ (i : 15 to
o * ) ' • •• • • • • • • • • •• • ^3f7
3. The Unity of Believers (4 : i-x6) 341
• xii
'U
flSi
Contents
PAGE
4, Demands of Christian Life and Duty (4 : 17 to 6 : 20) 243
5. Farewell and Benediction (6 : 21-24) 248
THE EPISTLE TO THE PHILIPPIANS
I. Paul's Relations with Philippi 251
II. The Occasion and Object of the Epistle . . . 252
III. The Message to the Philippians.
1. Salutation and Thanksgiving^ (i : i-ii) 253
2. A Chapter in the Apostle's Experience (i : 12-30) . 254
3. Exhortation to Unity and Self-denial (2 : 1-18) . . 256
4. The Missions of Timothy and Epaphroditus(2: 19-30) 258
5. Warnings Against Judaism and Libertinism (3 : i to
4:1) 259
6. Concluding Exhortations and Greetings (4 : 2-23) . 261
Appendix 265
Xlll
if
INTRODUCTION
INTRODUCTION
EPISTLES IN THE EARLY CHRISTIAN CHURCH
Some of the most important literature of antiquity exists
in tlie form of letters. Tiie correspondence of men promi-
nent in political and literary life often throws a clear light
upon the conditions of the age and reveals the forces, civic,
social, and religious, which were operative in the time to
which the letters belong. A familiar example is the corre-
spondence between the younger Pliny and the emperor
Trajan in the early years of the second Christian century.
Pliny was governor of Bithynia in Asia Minor, and, in the
discharge of that office, sent letters and reports to his
master, to some of which we possess the emperor's replies.
One of these letters of Pliny describes the beliefs and
practices of the Christians in his province and asks for in-
struction as to the best way of dealing with them. The
letter opens to our view the situation, struggles, sufferings,
and successes of the early church. It shows how the
ranks of believers were increasing by additions from all
classes of society; how the strange "superstition," as
3
Introduction
The Messages
I
i!
Pliny thought it, was spreading Hke a contagion in city
and country ; how the heathen shrines were almost de-
serted and the practice of sacrifice in danger of being
abandoned. It reflects the piety, devotion, and blameless
life of the Christians of the period, describing how they
were accustomed to meet at night and to sing hymns of
praise to Christ. It enables us to see them assembled at
their common meal, the " love-fea.U," at the close of which
they solemnly celebrated the Hoi/ Supper instituted by
Christ. It depicts their orderliness and sobriety, and de-
scribes the solemn promises by which they bound them-
selve? to abstain from all impurity and crime, and to live
a holy life.
The letters which have been preserved to us in the New
Testament are not less interesting than this letter of Pliny
for the historical information which they convey. Some-
times this information is more personal and biographical ;
sometimes more general, including matters of public and
common interest and importance. A letter may have its
mam significance in revealing the mind and feeling of the
writer, or its chief interest may lie in its portrayal of a
historical situation, a form of belief, or a type of doctrine.
In the New Testament epistles all these elements of inter-
est are blended together, though in very different propor-
tions. We have one example of a private letter, that of
Paul to Philemon. Some of our New Testament epistles,
like those of Paul to the Galatians and Colossians, and the
^ST
m.
of Paul
Introduction
Epistles of Jude and Second Peter, are largely taken up
with describing current forms of error which the readers
are warned to avoid. Some, like the Epistles to the Co-
rinthians, deal mainly with perplexing practical questions
of conduct. Still others, like Romans and Hebrews, are
chiefly devoted to the exposition and defence of Christian
doctrine. But these differences are differences of propor-
tion. Every epistle is a reflex of its age and its author.
Each of them has a message which reflects its own time,
purpose, and circumstances.
It is impossible to determine with certainty the exact
order of the epistles of the New Testament. In the opin-
ion of many scholars the Epistle of James is the earliest.
In any case, the first ten epistles of Paul, included in this
volume, are among the earlier of the New Testament
epistles, since they probably belong within the period A.D.
52-63. If the Epistle of James was written before 52 A.D.
it is, in all probability, the only example which has been
preserved to us of a pre-Pauline letter. It is possiblf»;
however, that Paul himself may have written letters to
churches before he wrote the earliest of his epistles which
have been preserved to us — those to the Thessalonians.
In 2 Thess. 3 : 17 he speaks of his habit of adding a salu-
tation in his own handwriting as a token of genuineness
" in every epistle " — an expression which naturally sug-
gests that he had already written a number of epistles.
In the same letter (2 Thess. 2 : 2) he refers to a spurious
. 1
m
Introduction
T/ie Messages
epistle which was in circulation, purporting to come from
him and his assistants. Such a forgery would be more
natural if several genuine letters of Paul were already
known to have been written. From other sources we
know that some of Paul's epistles have been lost. In i
Cor. 5 : 9 he speaks of what he had written in an earlier
epistle to the Corinthians, to which they had replied (7:1).
In Col. 4 : 16 he directs that the epistle which he is writ-
ing be read to the church at Laodicea and that the epistle
to the Laodicean church be read to the Colossians. Un-
fortunately this epistle to the Laodiceans has also been
lost.
Next to personal, oral teachings, the epistle was the
best means of instruction available in the early church.
The Christian congregations were widely scattered over
Palestine and adjacent regions, and throughout the vast
range of territory from Jerusalem to Rome. It is possible
also that, as vague traditions testify, there were churches
in the far East which lived without a history, and perished
without leaving a memorial.
It was quite impracticable for the apostles to visit these
widely scattered congregations frequently. The writing
of letters partially supplied the place of such visits. In
letters the special needs of a particular church or of a
group of churches could receive attention. Hence we find
that each New Testament epistle has well-defined char-
acteristics which adapted it to its special purpose. Some
6
of Paul
Introduction
teach practical duties, others expose current errors. Some
are chiefly doctrinal, others mainly practical. They warn
the readers against erroneous or dangerous practices, en-
courage them in enduring persecution, picture the perils
of apostasy, and fortify their faith by depicting the Chris-
tian's hope for the future. Thus it appears that the epis-
tles were most natural, vital, and effective means of Chris-
tian teaching in the apostolic age.
In order to its right understanding, every epistle must
be studied in the light of its time, purpose, and circum-
stances. Something must be known of the readers, their
situation, faults, dangers, and progress in the Christian
life ; something, if possible, of the writer, his personality,
experience, present condition, and relation to the readers.
The epistles were, in a sense, projections of the person-
alities of their writers. They reflect definite and concrete
conditions. In proportion as we apprehend these condi-
tions these writings become vivid and realistic. They live
and breathe again ; they become a pleading and warning
voice, now tender and persuasive, now stern and threat-
ening, proclaiming to the struggling and often misguided
believers of the first age the way of safety and peace.
Such being the occasion and purpose of the New Tes-
tament epistles, it would be very unnatural to expect in
them a finished literary character or a strict logical struct-
ure. In the main, they are written in clear and expressive
language, and in many passages they rise to heights of
7
Introduction
The Messages
I
real eloquence. The Epistle to the Hebrews, especially, is
marked by a high degree of rhetorical power and finish.
From a merely literary standpoint, however, the epistles
of the New Testament are not classic productions, for
they were not the work of cultured writers. The primi-
tive apostles were plain, though by no means illiterate,
men. They gave heed not so much to the form as to ihe
practical effectiveness of their teaching. Through their
rugged forms of expression they conveyed messages of
truth and wisdom which are valid and essential for all
times. These are among the original documents of our
religion, emanating from those who constituted the inner
circle of our Lord's followers, and, as such, have a unique
and imperishable value for all believers.
II
.iii . I'
PECULIARITIES OF THE PAULINE EPISTLES
The epistles of Paul were written to particular persons,
churches, or groups of churches, and deal with the special
circumstances and needs of their readers. Four of Paul's
letters which have come down to us were addressed to
individuals, namely, that to Philemon, that to Titus, and
the two to Timothy. Of these the letter to Philemon is
the only strictly private letter, those to Timothy and Titus,
Paul's trusted helpers, having more of an official charac-
of Paul
Introduction
ter. All the other epistles, with one or possibly two
exceptions, were addressed to loca! churches. Galatians
was addressed to a group of churches, and, in the opinion
of many, Ephesians was a circular letter designed for
the churches of the region of which Ephesus was the
chief city. Two of Paul's letters — Romans and Colos-
sians — were written to churches which the apostle did
not found and had never visited. Seven of them (i and 2
Thess., Gal., i and 2 Cor., Eph.,and Phil.) were ad-
dressed to churches where he was well known, and for
whose instruction and progress in the Christian life he
had personally labored.
The Pauline Epistles fall into four well-defined groups.
This grouping represents not only their probable chrono-
logical order, but, to some extent, their differences of aim
and subject-matter as well. It is as follows :
1. The Earlier (or Missionary) Epistles (A.D. 52-53).
I and 2 Thessalonians.
2. The Great Doctrinal Epistles (A.D. 55-58).
Galatians.
I and 2 Corinthians.
Romans.
3. The Epistles of the Imprisonment {K.'D, (iZ-^"^,
Colossians.
Philemon.
Ephesians,
Philippians.
^f- I
m ■*
Introduction
T/ie Messages
4. TAe Pastoral Epistles (A.D. 67-68).
1 Timothy.
Titus.
2 Timothy.
The epistles of the first group are short, simple, and
practical. They may be regarded as illustrating Paul's
earlier missionary instruction to his converts — hence the
name " Missionary Epistles," sometimes applied to them.
They treat of but one doctrinal subject— the second com-
ing of Christ.
The second group is the great repertory of Paul's doc-
trinal and ethical teaching. Galatians and Romans deal
chiefly with his doctrine of justification by faith. They
are designed to disprove the current Jewish teaching
(which was invading the churches) that men might be
saved by obedience to the Mosaic law. On the contrary,
Paul maintained that the sole basis of salvation is the
grace of God, to be appropriated by faith on man's part.
The Jewish doctrine represents man as achieving his sal-
vation by meritorious deeds. Thus the great dogmatic
watchwords of the two systems are, on the Jewish side,
debt and works, and on Paul's side, grace and faith.
The third group of letters is predominantly Christolog-
ical. Errors had invaded the churches addressed, which
tended to degrade the person and work of Christ, and the
apostle writes with a view to showing his pre-eminence and
saving power, so that the readers may be induced to keep
10
1--
of Paul
Introduction
their allegiance to Christ and his gospel. The errors
which were current in Galatia and Rome undermined the
necessity and significance of faith ; those ai Colossas and
Ephesus degraded the object of faith and so destroyed its
meaning and power.
The Pastoral Epistles were designed to instruct Tim-
othy and Titus in their duties as superintendents of the
churches in Ephesus and Crete, and were thus semi-offi-
cial in character. But they have also a strong personal
element and a tone of warm sympathy and affection. ^
Paul's epistles represent a wide variety of theme and
purpose. They are equally different in style and tone.
Some are simple and plain, others obscure and ciifuCulL.
Some are persuasive and gentle, others vehement and
severe. More commonly these elements are blended, in
varying proportions, in the same letter. In i and 2 Co-
rinthians, especially, affectionate assurances and appeals
are mingled with passionate warnings and denunciations.
Galatians and Romans are chiefly argumentative and
polemic, Philippians is the most affectionate and com-
mendatory of all P^'tI's epistles. This variety in the
apostle's writings, due to the differing times, circumstances,
and purposes of his various letters, enables us to view the
apostle and his work on many sides and in many lights.
It gives us a distinct advantage in the apprehension of his
1 For more detailed information regarding the various epistles see the
special introductions which are prefixed to them.
II
55
Introduction
The Messages
teaching and in the appreciation of his great personality.
He becomes a living figure— a toiling, suffering, rejoicing,
triumphing man. No biblical character, except Jesus
Christ, is so clearly portrayed in Scripture as is the apostle
Paul.
This vital quality is one of the most distinguishing
characteristics of the Pauline epistles. They are the work
of an eager and intense mind which was absolutely ab-
sorbed in the cause of Christ. Every epistle is a tran-
script of some quality of the man. Whether :he apostle
commends the commonest virtues and duties, or warns
his readers against false doctrine and practice, or expounds
and defends his gospel of gracious salvation, or portrays
the glories of the heavenly life which awaits the Christian,
we note the same energy of feeling and depth of convic-
tion.
The charm and power of Paul's letters lie in this ear-
nestness and sincerity, rather than in their literary charac-
ter. Paul set no great value on the rhetorician's art. In
his preaching and writing he was quite indifferent to •• ex-
cellency of speech or of wisdom " (i Cor. 2:1). The
methods of "the wise," " the scribe" and" the disouter
of this world " (i Cor. i : 20) did not seem to him adapt-
ed to the proclamation of the plain and simple message
of the gospel. He confessed that he was "rude in
speech, " that is, plain and unpolished in style ; but he
justly resented the idea that he was wanting in " knowl-
of Paul
Introduction
edge " (2 Cor. 11 : 6), that is, in a clear grasp of the truths
of Christianity, and even his enemies, desirous as they
were to disparage him, were compelled to admit that his
letters were "weighty and strong " (2 Cor. 10 : 10).
The principal literary peculiarities of Paul's letters are :
(i) Carelessness of outer form. This characteristic is
partly due to the impetuous rush of his thoughts and to his
complete concentration of them upon the subject in hand.
(2) His habit of digression. He frequently abandonr )r
a time the nr»:*in line of his argument and takes up some
incidental feature of it, or some point suggested to his
mind by some word or phrase which he had just been
using. This peculiarity illustrates the richness and variety
of his thought, which may be compared to a swollen stream
which now and again overflows its banks. (3) The use
of sue'- rhetorical forms and devices as anacoluthon,
paronomasia, and allegory. Although Paul disclaimed
being a rhetorician, he employed, like every forceful and
vigorous writer, such rhetorical arts as were natural for
his mind and suited to his purpose. If his letters are not
marked by what we call fine writing, they are character-
ized by vigorous thought and by forcible, and sometimes
eloquent, expression. But Paul's eloquence is never the
stilted and conventional eloquence of the professional
sophist, but is the eloquence of elevated thought, fitly ex-
pressed, which moves the heart by its own inherent im-
pressiveness and power. (4) The frequent occurrence of
13
n
1
i
i! i
81
1
I
Introduction
T/ic Messages
complex figures, and long and involved sentences, or, on
the other hand, of gaps in the argument which require to
be filled up in order clearly to apprehend the meaning.*
These peculiarities often make it difficult to follow the
apostle's thought and render some form of explanation, by
means of analysis, commentary, or paraphrase, almost in-
dispensable to the reader of the English translation.
The apostle is by no means an easy writer to under-
stand, but the difficulties are not insuperable. He pos-
sessed clear and definite ideas ; the difficulty presented by
his style and modes of thought and argument need not, if
we will use available aid, prevent us from obtaining a
definite understanding of them.
Without some appreciation of the literary peculiarities
and historical circumstances of Paul's letters it is impos-
sible to undeistand them accurately. If we read them as
if they had been written in our own time by a man who
possessed the education, modes of thought, and methods
of argument which are common in our age, we shall miss
much of their true force and flavor. They are ancient
writings and they reflect a world of long ago. Their
essential substance of truth is, indeed, changeless; but
the vessel which holds the treasure is of antique mould
and, like all things ancient, must be seen and appreciated
» I have more fully illustrated the literary peculiarities of Paul's epistles
in CXI essay entitled, " The Epistles of Paul as Literature," in the volume :
" The Bible as Literature." T. Y. Crowell & Co., Boston, 1896.
14
1
I Pi
0/ Paul
Introduction
in the light of its time. Moreover, the Pauline writings
may be likened to a vessel which is of an individual
pattern, having peculiarities all its own. These, too, must
be, in some measure, seen and felt before we can perceive
the fitness of this vessel to enshrine the jewel of divine
truth.
Ill
PAUL S LIFE AND CHARACTER AS REFLECTED IN
HIS EPISTLES
Tfi epistles of Paul furnish a most valuable supple-
ment to the narrative of his life as found in the Book of
Acts. His language often reflects the time when he was
" a blasphemer, and a persecutor, and injurious " (i Tim.
1:13), and we see him carrying the same fiery zeal —
tempered into a calm, steady flame of Christian love —
into his missionary labors. He pictures himself as a
Pharisee, striving to obtain a righteousness of his own by
deeds of legal obedience (Phil. 3 : 9). In Rom. 7 : 7-25
we have a leaf from his pre-Christian experience which
shows how the conflict between sin and conscience raged
within him until he found peace through faith in Christ.
Like Luther, he had tried the path of pious works and
ritualistic practices and had found that it led him only to
despair. He could never be sure that he had fully done
IS
bJ
i
! I
• ! 'li
Introduction
The Messages
the divine will. He was haunted by the fear that the
balance was against him. His conclusion was that the
effort to achieve salvation by his own meritorious deeds
was hopeless, and this conclusion drove him to Christ to
accept a salvation freely offered on the simple condition
of faith. This experience was the foundation of Paul's
whole philosophy regarding the purpose and use of the
law. It was, he says, a tutor unto Christ (Gal. 3 : 24).
Its aim was to " humble the proud to desire Christ's aid "
(Luther).
The epistles also throw important light upon the ex-
perience by which Paul became a Christian. They show
how marked and sudden was the transformation. He
persisted in '• making havoc " of the church up to the
very moment of the change. On the day of his great ex-
perience he was riding at the head of a military troop
toward Damascus with the intention of seizing and im-
prisoning any Christians whom he might find there. But,
though he knew it not, his doubts about his own accept-
ableness to God and his conscious failure to fulfil the law
had been preparing him to welcome a gracious salvation.
He needed but to see that Christ was the true Messiah
and Saviour to accept him with all his heart and soul. This
disclosure was made to him on that memorable day when
God graciously revealed his Son in him (Gal. i : 16).
Spiritual changes commonly come suddenly in such nat-
ures as Paul's. The course of divine providence and the
16
■w
IM
iili
I 'i;
of Paul
Introduction
processes of the Spirit which had been secretly and mys-
teriously leading up to it cannot be traced in detail, but
when the change came it was radical and thorough.
Saul the persecutor was a new creature in Christ and a
germinal apostle of Christianity to the nations. A new
world opened before him and a new love made him count
all things as worthless in comparison with the excellency
of the knowledge of Christ (Phil. 3 : 8).
Throughout his life Paul was true to the heavenly
vision of Christ's supreme glory which flashed upon his
heart that day on the way to Damascus. There never
lived a more consistent and thorough-going Christian.
Much as we admire Paul the missionary and Paul the
teacher, we must admire even more Paul the sincere,
earnest, consecrated Christian man. If he had not been
such a man as he was, he could never have done the work
which he achieved as a Christian apostle and theologian.
But the strength and robustness of Paul's character are
not more clearly reflected in his epistles than his tenderness.
He wept as he wrote his letters of encouragement and
warning to his beloved converts (Phil. 3:18). His friend-
ships were very close and affectionate. How overflowing
with love is his language to Philemon, Timothy, and
Titus, and even to the most faulty and erring of the con-
gregations under his charge. A distinguished French
preacher, Adolphe Monod, in a published sermon on The
Tears of St, Paul says, toward the close : " The tears of
17
\
\
Q ■
\ \\
\ Iff
Introduction
The Messages
■ !
■ '
the apostle have explained him to us. The power of his
apostleship was in his personal Christianity, and his
Christianity was a Christianity of tears. By tears of grief
he subdued others by gaining their sympathy ; by tears of
love he gained their love ; and by tears of tenderness he
persuaded others by the simplicity of his gospel."
IV
THE PROBLEMS OF THE EARLY CHURCH AS RE-
FLECTED IN Paul's epistles
It may aid us in making these epistles of Paul seem like
real and living messages to recall, in general, some of the
peculiar conditions and problems which called them forth.
Paul's world was divided between two classes of men,
Jews and heathen. Christianity took its rise in Judaism ;
but the people whose prophets had heralded the Messiah
for the most part refused to recognize in Jesus the reali-
zation of their hopes. The first Christians were Jews,
but they were a small and despised minority. As Chris-
tianity spread it encountered opposition from Jews and
heathen alike. From both sides arose peculiar problems
and conflicts. It was difficult to prevent Christians from
compromising their faith and profession by concessions
in doctrine and practice to Jewish and heathen ideas and
! ;!!
;:!''
of Paul
Introduction
customs. Three illustrations of these difficulties may be
cited :
(i) It was the current Jewish belief that unless men
were circumcised after the custom of Moses they could
not be saved (Acts 15 : i). The Jewish Christians had
been brought up in this belief, and were in constant dan-
ger of lapsing back into it. This return to Jewish belief
and practice Paul called " falling from grace " (Gal. 5 : 4),
or "Judaizing" (Gal. 2 : 14). It was the special aim of
his epistles to the Galatians and the Romans to show the
inconsistency of this idea with the doctrine of a free and
full salvation bestowed upon the sole condition of faith,
and to prevent his readers from yielding to the demands
of the Judaizers.
(2) The Greeks before their conversion were accustomed
to participate in idolatrous sacrificial feasts. Their views
regarding the relations of the sexes were also notoriously
lax. It was natural that after their conv<^sion they should
continue to cherish views on these subjects which were
contrary to the demands of the Christian life. It was one
of the principal objects of the Corinthian letters to cor-
rect faults of this character.
(3) In some parts of Asia Minor religious beliefs and
observances had developed which were products of a
union of Jewish and heathen elements. Among these
were asceticism, the worship of angels, revelling in sup-
posed visions, and belief in emanations, ^aul encoun-
r.,
*■ I
Introduction
T
The Messages
l\ 'W V
tered these ideas at Colossae and Ephesus, and it is im-
possible to understand some of the allusions in his letters
to these churches without giving attention to these forms
of error. To all these topics more particular reference
will be made, as occasion may require, in the special in-
troductions to the several epistles.
The reader of the apostle's writings should remember
that he lived, labored, and taught in a time of great re-
ligious and social unrest, that the religious life of Judaism
was exceptionally hollow and formal, and that the Greek
and Roman world, into which Christianity must win its
way, was plunged into the lowest depths of frivolity and
sensuality. The religion of a pure life, which Paul
preached, was not adapted to win popularity. The
wealth and learning of the time quickly allied themselves
against it. The cross was an offence to Jew and Greek
alike. Not many of the wise and influential were at-
tracted to the faith of which it was the symbol. But God
used the weak things to confound the mighty, and his
heavenly wisdom of grace and salvation triumphed over
all opposing powers.
ir
THE MISSIONARY. ADDRESSES OF PAUL
Let US look into the Book of Acts and see how the
apostle approached the peopl* of his time with his mes-
of Paul
Paul's Addresses
at-
God
d his
over
the
les-
sage of salvation through Christ. Three of his mission-
ary addresses have been preserved to us in a somewhat
full outline. The first was delivered at Antioch in Pisidia
during his first missionary journey. It was spoken in the
synagogue at the regular service in response to an invita-
tion from the rulers to address the people. Rendered into
a free paraphrase, it is as follows (Acts 13 : 16-41):
" Fellow-Israelites, listen to me. The God of our Jewish
race set apart our people for a special providential mission
and showed them peculiar favor in delivering them from
Egyptian bondage. He patiently bore with their disobe-
dience when they wandered in the desert. He drove out
their enemies and gave them possession of the promised
land for four hundred and fifty years. Then he provided
them with judges until the time of Samuel. Later, when
the people desired a king, he gave them Saul, the Ben-
jamite, for forty years. Then he gave them David as
their king, whom he pronounced to be one who should
fulfil his purpose in the guidance and government of his
people.
"In accord with God's purpose revealed through his
prophets, the Saviour, Jesus, was born of David's line.
As the herald of the Messiah'i saving mission to Israel,
John the Baptist proclaimed that all must turn from their
sins to God. Denying that he was in any sense the Mes-
siah, John asserted the transcendent greatness of the One
who was soon to appear.
- M
The divine
selection and
preparation
of Israel for
its Messianic
mission
(Acts 13: 16-
22)
John's tes-
timony to
the Messiah
(Acts 13 : 23-
25)
t
Paul's Addresses
The Messages
.1 \x \
Christ's life " Now, brethren, both you of Jewish blood and you who
*roof o?his* are bound to us by a common faith in Jehovah, the mes-
The
pre
Messiahship g^^g q£ salvation through Christ is meant for us all.
37)
(Acts 13
«9) Jewish people and their leaders in condemning Jesus to a
shameful death fulfilled the ancient prophecies concerning
the Messiah. Though he was convicted of no crime, they
insisted upon his death. Thus even in the manner of his
crucifixion and burial they were unconsciously fulfilling
the ancient predictions.
His resur- " But God burst the bonds of death, and Christ rose and
further fulfil- reappeared and mingled again for a time with his dis-
prophecy cjplcs, many of whom are at present attesting these facts
^Acts 13 : 30- J.Q Q^j. people. And we Christian teachers bring to you
the good news that God's ancient promise is now ful-
filled for us in the resurrection of Jesus from the dead,
whereby he is shown to be, as the Psalmist says, God's
chosen and beloved Son. Thus the promises made to
David reach their perfect realization in his antitype, the
Messianic king. The promise that God's chosen One
should not be holden of death was not fulfilled in David
himself (for after having served the purpose of God in his
lifetime he succumbed to death), but it is fulfilled in
David's Son, the Christ, who rose triumphant from the
grave.
'* We bring to you now, fellow-Jews, the message of
salvation from your sins through faith in this risen and
glorified Saviour. Through him is opened the way to
22
of Paul
Paul's Addresses
je of
and
y to
peace with God, which the observance of the Mosaic law
has proved powerless to effect. Be'" 2, now, of rejecting
this supreme disclosure of God's h y and of repeating
the history of those neglectful and di, jbedient ones who,
in our past, have been blind to the gracious manifestations
of God."
This discourse made a profound impression, and many
were favorably inclined to the apostles' teaching. The
next Sabbath Paul again addressed the people, but, by this
time, the Jews were united in a fixed and intense opposi-
tion. Then the apostle declared : " It was, indeed, God's
purpose to first make the offer of salvation through Christ
to you, O Jews ; but now, since you refuse it, we turn to
the Gentile world, in fulfilment of the prophetic word
which describes Jehovah's Servant as bringing light and
salvation to all nations." This saying marked a crisis, a
turning-point, in the progress of the gospel and in the his-
tory of the church.
Later, on the same journey, the people of Lystra were
so impressed with the words and deeds of Barnabas and
Paul that they called them divinities, and proposed to offer
sacrifices to them. At this the apostles were shocked,
and, springing into the midst of the crowd, they cried
(Acts 14 : 15-18):
" Men, what are you proposing to do? We are not
gods, but only men like yourselves. We are merely bring-
ing you the glad news of salvation— that you should for-
23
The necessi-
ty of accept-
ing the salva-
tion offered
by Jesus
(Acts 13 : 38-
41)
The gospel
rejected Dy
Jews to be
proclaimed
to all (AcU
»3 : 46. 47)
I. 'pi
Paul's Addresses
The Messages
Paul's dec-
laration of
the divine
goodness
(Acts 14 : 15-
x8)
The proc-
lamation of
the charac-
ter of the
one true
God and
Father of all
(Acts 17 : 22-
98)
sake your idols iand turn to the one living and true God,
the Creator of all things, who has leniently regarded the
errors and sins of the nations, not failing to give them
tokens of his beneficence in providing them plentifully
with the fruits of the earth for their support and pleasure."
The third address to be noticed is that which Paul de-
livered at Athens (Acts 17 : 22-31). Its substance is as
follows :
** I observe that you, O Athenians, are more than ordi-
narily devoted to the worship of your gods. For as I
journeyed through your city I beheld on every hand the
evidences of your piety — among them an altar dedicated
to an unknown god. You thus acknowledge an unknown
— lying beyond your pantheon ; this One I now make
known to you. This true God, the Creator and Lord of
all, is not a local divinity, dwelling in sanctuaries of man's
making ; nor can men supply his needs as if he were in
want of anything, since he is himself the Source of life and
Giver of all good. All peoples stand in a common re-
lationship to him ; in his providence he has assigned them
their various positions, functions, and careers in order that
they may be led to stretch out their hands to him in their
darkness, if , peradventure, they might grasp him — though,
in fact, he is not far from, but near to, all men ; for all our
life, thought, and action are grounded in him, since, as
some of your own poets say, we derive our being from
him. • . ,
24
of Paul
Paul's Addresses
" When we think of ourselves thus as sons of God, how His claims
impossible it becomes to conceive of the Deity as resem- to be^eV'*
bling any material object or work of human skill. God ^^''^q^o*^*'
has, indeed, leniently regarded those who, in past times,
have so misconceived his nature ; but the time has now
come when he requires a change of mind toward himself,
since he has fixed a day for the just judgment of the world
which he will execute in the person of a man whom he
has designated for that office, having furnished proof of
this appointment of him by raising him from the dead."
In addition to these examples of Paul's missionary
preaching (which may be compared to his " Missionary
Epistles," I and 2 Thessalonians), we have an outline of
his most touching address of instruction and encourage-
ment, spoken to the elders of the Ephesian church, at
Miletus, on his return to Jerusalem from his third misslon-
aiy tour. This address may well be compared with tiie
Pastoral Epistles. No incident of his life reveals more of
the heart of the apostle than this at Miletus. In substance,
the address is as follows (Acts 20 : 18-35) •
** You know with what faithfulness and amid what The apos-
perils and sufferings I have labored for the cause of Christ tion to'his
since first I came among you ; how in public and private, /"JIctsTo : i8-
by constant instruction and exhortation I sought to win *\)
both Jews and Greeks to repentance and faith. And now
I am constrained to go to Jerusalem, though with what
result to life and safety I know not ; 1 only know this,
25
> : I
i1
<'>l
^ -I
I i
Paul's Addresses
The Messages
His unspar-
ing zeal
(Acts 20 : 25-
27)
His exhorta-
tion to the
leaders of
the church
to be faithful
and to follow
his example
(Acts 20 : 28-
35)
that I am divinely taught to expect trials and sufferings,
wherever I go. But I set no value on my life ; all I ask
is that. I may fulfil the mission which has been entrusted
to me as a messenger of God's gracious salvation.
" I am taking my final leave of you, my converts and
disciples. I protest that I have not failed to do my ut-
most to secuce the salvation of men, for I have spared no
effort in the proclamation of God's purpose of grace.
" Give careful attention to your own Christian life and
to that of the congregation over which the Holy Spirit
has made you overseers, that you may guide ^vA govern
the church which God procured for himself by the death
of his Son ; for I know that when I am gone false teach-
ers will make havoc in the church, and in your own midst,
too, will arise misguided men who will seek to gain ad-
herents for their errors. Be on your guard, therefore,
recalling how for three years, with yearning tenderness, I
constantly warned and encouraged you in the Christian
life. And now I commit you to the gracious care and
guidance of God, who is able to strengthen your spiritual
life and to give you a place among those who are conse-
crated to him in his heavenly kingdom. I have sought no
man's possessions. I have supported myself by my own
labor and have contributed to the support of my compan-
ions. I have in all things given you an illustration of the
way in which you ought to help those who are in need of
support, comfort, or instruction, and to recall and practise
26
ii I
of Paul
Paul's Addresses
the maxim of Jesus : Giving carries with it greater bless-
ing than receiving."
" And when he had thus spoken," continues the simple
and touching narrative, •* he kneeled down and prayed
with them ail. And they all wept sore, and fell on Paul's
neck and kissed him, sorrowing most of all for the word
which he had spoken, that they should behold his face no
mere. And they brought him on his way to the ship."
(Acts 20 : 36-38.)
VI
PAUL S ADDRESSES IN DEFENCE OF HIMSELF
On three occasions, mentioned in the Book of Acts,
Paul was required to defend himself against the accusa-
tions of his enemies. In all these cases he told, in part,
the story of his life. After his return to Jerusalem from
his missionary journeys, some of the Jews accused Paul of
speaking against the Jewish nation, the law, and the tem-
ple (Acts 21 : 28). A great tumult arose ; Paul was seized
and beaten and v uld have been killed but for the protec-
tion of the Roman garrison. At length the apostle re-
quested leave to speak to the crowd and the military
tribune gave him permission. Then Paul, ascending the
temple stairs and beckoning for silence, addressed the peo-
ple in Hebrew, saying : " I was born and reared a strict
27
'I
I
Paul's Addresses
The Messages
ii ii
Paul's ac- and scrupulous Jew. I became a fierce persecutor of the
convereion* Christians and was even armed with authority from the
[Jm"to^Chris- ^^S^ pHcsts to go to Damascus for the purpose of seizing
tianity (Acts and imprisoning any followers of Jesus whom I might
find. As I approached the city a heavenly vision was
vouchsafed me and a voice seemed to say : ' Saul, Saul,
why are all your energies devoted to thwarting my cause ? '
To my question * from whom is this message ? ' there came
the qiiick response: 'Jesus of Nazareth whom you are
perse :uting.' Convinced at last that the despised Galilean
was the Messiah indeed, my risen and living Lord, I
humbly asked, ' Lord, what wilt thou have me to do ? '
In reply he directed me, blinded as I was by the vision,
to go to the city and seek Ananias, a devout and honored
Jewish Christian. Receiving me, the persecutor, as a
brother beloved, and restoring my sight, he exhorted me to
become an apostle to all mankind, and consecrated me, by
the rite of baptism, for the work. Later, when worship-
ping in the temple, another vision was granted me by
which I was shown that I should leave Jerusalem and be-
come a messenger of Christ to the heathen."
Fanatical opposition to the apostle increased and he
would have again suffered violence at the hands of the
mob had he not been able to assert the rights of a native-
born Roman citizen.
After some intervening events the tribune decided to
send Paul for trial to the Roman governor, Felix, at
28
/
of Paul
Paul's Addresses
Cassarea. He left Jerusalem at night under a strong
Roman guard, never again to set foot within its walls.
The ecclesiastical authorities at Jerusalem were not so
easily foiled. They determined upon a systematic prose-
cution of Paul before Felix. Five days after his arrival
appeared the high priest, Ananias, accompanied by a dep-
utation of elders and a lawyer, Tertullus, to prosecute the
case. Tertullus lodged three complaints against Paul :
sedition, sectarianism, and profanation of the temple.
To these the apostle answered : " These charges cannot Paul's de-
be true. I was but twelve days in Jerusalem and I did conduct
nothing which was of such a nature as to create any dis- ^j^^^^V* *
turbance of the peace. It is true that I am seeking to
serve God as a believer in Jesus ; but I still sincerely be-
lieve in the Old Testament and m the resurrection of the
dead. Indeed, at the very time when I was arrested, I
was engaged in a religious service — the performance of a
vow in the temple. I defy the Jews from Jerusalem, or
elsewhere, to show that I am guilty of any offence unless
it was an offence for me to exclaim in the sanhedrin (Acts
23 : 6) : I hold with my party, the Pharisees, to belief in
a future life and resurrection."
Felix remanded Paul to a mild imprisonment, in which
he remained for two years. At length a new governor,
Festus, succeeded Felix, and went to Jerusalem to ac-
quaint himself with affairs in his jurisdiction. He was
promptly appealed to by Paul's enemies to send the apos-
11
i *
\ I
\i
I
k
I n
Paul's Addresses
The Messages
w \
tie to Jerusalem, their secret purpose being to murder him.
Festus refused and directed them to prefer their charges
before him at Caesarea. This they did, but they could
not prove their accusations. At last Festus, wishing to
win favor with the Jews, asked Paul if he would go to
Jerusalem for trial, whereupon the apostle, weary of such
delays and indifference to justice, asserted his rights as a
Roman citizen and pronounced the decisive words : " /
appeal unto Ccesar, " Festus, glad, no doubt, to see a pros-
pect of ending the troublesome case, acquiesced : " Thou
hast appealed unto Caesar ; unto Caesar shalt thou go."
(Acts 2J : 12.)
Before Paul was sent to Rome, however, Herod Agrippa
II. and his sister Bernice came to Caesarea to pay a com-
plimentary visit to the new governor. Festus naturally
narrated to Herod the history and present situation of
Paul's case, and the king, moved by curiosity, requested a
sight and hearing of the notable prisoner. With great
pomp and display Herod and his retinue, with the gov-
ernor and his chief men, entered the judgment-hall, and
Paul was summoned. Festus explained that he was about
to send Paul to Rome for trial and did not know just what
account to give of him. He requested Agrippa to hear
the prisoner and then to help him formulate his case
for the emperor. Paul was not here on trial, but on ex-
hibition.
The apostle's defence was, in substance, as f' !lows :
30
of Paul
Paul's Addresses
" I am glad, King Agrippa, to explain my cause before
you, since you are familiar with all matters of Jewish law
and practice. I grew up in the strict belief and observ-
ance of my ancestral religion. And now I stand accused
because I persist in believing in God's promise to our Jew-
ish nation. And what objection is there to my belief in
the resurrection ?
*• When I persecuted the Christians I was, indeed, con-
scientious. I was most persistent and unsparing in my
cruel treatment of them. But as I was approaching Da-
mascus on my persecuting mission, Christ was mirac-
ulously revealed to me as my Lord and Saviour. He
called me into his service and sent me on my mission as
a preacher to the heathen. I at once began my work by
preaching repentance and righteousness. For this the
Jews sought my life. But in the strength of God I have
gone on in my work of preaching and teaching how, ac-
cording to prophecy, the Messiah should die and rise and
bring salvation both to Jews and Greeks."
Thereupon Festus interrupted Paul, saying; *'What
you say cannot be true ; your study of this subject has
unbalanced your mind ; " at which the apostle replied :
" No, the facts which I allege were done in the full light
of publicity," and then, turning to Agrippa, who was a
nominal professor of the Jewish religion, he exclaimed :
•' You surely will not deny that you believe the prophets ;
do they not attest my statements ? " to which the flippant
31
Paul's de-
fence of his
faith in the
Messiah
(Acts 26 : 2-
8)
How this
faith made
him a mis-
sionary to
the Gentiles
(Acts 26 : 9<
23)
fj
I? < I
I ,
■' ^
1 1
'ill
m
Paul's Addresses
The Messages
; %
king, vexed, no doubt, by this per onal appeal, replied,
with a tinge of irony : " Really, Paul, you seem to think
that you can make a convert of me in short order ! " to
which the apostle with deepest seriousness replied :
•• Whether with little or with much persuasion how glad-
ly would I win you to Christ," and then, turning to the
courtiers and attendants, he continued : " How gladly
would I see you all Christians ; only I should wish that
you would not have to suffer bonds and imprisonment for
your faith, as I have done " — holding up his manacled
hands (Acts 26 : 24-29).
The result was that Paul went to Rome for trial, and at
length died a martyr to the cause which he so greatly
loved.
Those who have visited Rome will remember the
" Church of St. Paul outside the walls," a mile or two be-
yond the gate on the road that leads toward Ostia and
the desert. It is, of course, vain to speak of the precise
place o5 the apostle's martyrdom, but ancient tradition
places it on the Ostiin road, and we may assume that the
splendid babllica wnich commemorates it is not far from
the actual site. One who visits it will not easily forget
this magnificent monument of the great apostle's martyr-
dom with its richly gilded arches and gleaming marbles.
Across the ceiling is inscribed in letters of gold — Doc-
tor Gentium — and such was Paul. But it is not this
church with its frigid marbles and its death-like silence
32
of Paul
Paul's Addresses
which constitutes the apostle's truest memorial. His
imperishable n.omiment is to be found in that church of
living stones, that spiritual house of God, which he gave
his life to aid in building.
1 fi
1 ■
m
if
Am
1
33
THE FIRST EPISTLE TO THE THES-
SALONIANS
m
*i 1
THE FIRST EPISTLE TO THE THESSA-
LONIANS
i\
THE CHURCH AT THESSALONICA AND THE OCCA-
SION OF PAUL*S WRITING TO IT
The church at Thessalonica was founded soon after
Paul had entered Macedonia on his second missionary
journey. On arriving in the city the apostle resorted to
the synagogue and began to reason with his fellow-coun-
trymen from the Scriptures, " opening and alleging that it
behoved the Christ to suffer, and to rise again from the
dead " (Acts 17:3). For three Sabbaths Paul continued
this effort to convince his hearers that a suffer' ng Messiah
was foretold in prophecy, and that the resunection of
Jesus had actually occurred. If he could carry these two
points it would be impossible for the Jews to set aside the
claim that Jesus was the Christ. His preaching met with
considerable success. Some Jews, a number of women
of noble birth, and many proselyte Greeks were won to
faith in Christ, and of this mixed company the church of
Thessalonica was composed. The apostle's success in
making converts excited the bitter jealousy of the unbe-
37
i
It
M
Ah'
'II,
•I I' ¥
1 Thessalonians
The Messages
lieving Jews, who raised a mob and Cafove him and his
assistants from the city (Acts 17 : 5 ff.). But the foes of
the gospel were too late. The seed sown had already
taken a strong and permanent root.
It was natural that, after Paul left Thessalonica, he
should be anxious about the infant church which he had
founded. Twice he had planned to revisit it, but had
been deterred from so doing (i Thess. 2:18) probably by
the hostile threats of the Jews. When he could no longer
restrain his anxiety to hear from his converts, he sent
Timothy (from Athens where he was at the time — see
Acts 17 : 15) to learn how they fared and to encourage
them in the Chi. itian life (i Thess. 3 : 1-3). While Tim-
othy was gone, Paul went on to Corinth (Acts 18 : i).
Timothy rejoined the apostle there and brought him his
report (i Thess. 3 : 6). This report was the immediate
occasion of the letter. In the main, it was favorable. It
testified to the growth of the church, and to their heroic
endurance of persecution for the sake of the gospel.
Naturally it gave the apostle great satisfaction, and en-
abled him to write to them in a tone of cheerfulness and
hope. The keync e of the epistle is the phrase: "Now
we live, if you stand fast in the Lord " (3 : 8).
38
of Paul
I Thessalonians
II
THE DOCTRINAL AND PRACTICAL CONTENTS OF
THE EPISTLE
From the circumstances which have been mentioned
we should expect that the letter would be chiefly practical.
Only one doctrinal topic is touched upon — and that with a
purely practical end in view — namely, the second coming
of Christ (4 : 13-18). It is well known that the church of
the first days expected the speedy return of Christ to earth
to raise the dead and to judge the world. The apostles
shared this expectation and the Thessalonians had, no
doubt, been taught by Paul to expect and to be ready for
this glorious event. The early Christians hoped to be liv-
ing when Christ should come, and to enter at once, with-
out dying, into the joy of their Lord. When, now, some
of the Thessalonian Christians died, those who remained
became perplexed and anxious over the question whether
their deceased brethren would not be at some disadvant-
age at Christ's coming, as compared with those who
should be living. Their idea was that the living would
more promptly participate in the Messianic blessedness
than the dead. The apostle assures them that this will
not be the case ; that those who remain till the coming of
the Lord will "in no wise precede them that are fallen
asleep " (4 : 15), that is, that all believers will enter to-
i
\m
\i\
\\
I Thessalonians
The Messages
gether and will share equally in the blessings of Christ's
heavenly kingdom (see the paraphrase of 4:13-18).
The chief aim of the letter, however, is to congratulate
the readers upon their growth and progress in the Chris-
tian life, and to exhort them to the steadfast endurance
of persecution and to the faithful performance of Chris-
tian duty. Incidentally the apostle points out the dangers
which threaten them, and rebukes their faults (^.^., 5 : 14).
Ill
THE DATE OF THE EPISTLE
It is evident that the epistle could not have been written
until some little time after the founding of the church.
During this interval, as we have seen, Paul had twice
formed plans for revisiting Thessalonica, and several
members of the church had died. For these events some
months, at least, must be allowed. Now we observe that
the letter is written in the name of Paul and of his asso-
ciates, Silas and Timothy (i : i). They must, therefore,
have been with the apostle at the time of writing. Refer-
ring now to the Book of Acts we notice that Paul, Silas,
and Timothy are not found together after the time referred
to in Acts 18 : 5 — that is, after the earlier portion of his
long residence in Corinth (Acts 18 : 11). It may there-
40
of Paul
I Thessalonians i : 9
fore be stated with great probability that the letter was
written at Corinth during the winter of 52-53.
IV
'Plpfl
■a
THE FIRST MESSAGE TO THE THESSALONIANS
I. Salutation and Thanksgiving (i)
I, Paul, and my companions send to you Thessalonians
our Christian greetings and good v.-ishes.
We are grateful to God for all the fidelity and zeal
which you have shown in your Christian life and work.
We well know the history of your religious life from the
beginning ; with what eagerness you received the gospel
and what full proof you gave of the Spirit's power dwell-
ing in you — just as you know our zeal in work on your
behalf. In this steadfastness and willingness to suffer for
your faith, you caught the spirit of our work and of the
Lord's life, and set a worthy example to your fellow-
Christians far and near. For, indeed, you did, by your
faithfulness and endurance, preach the gospel, not only
throughout Greece, but throughout the Christian world,
so that we have no need to tell the story of your faith to
others. On the contrary, we find others ready to tell this
story to us. They speak of our great success in winning
you to Christ : how you forsook your heathen divinities
Salutation
(1:1)
Gratitude
tor th^irzeal
and readi-
ness to suffer
(i : a-7)
Their
grow'ih and
steadfast-
ness as seen
in their his-
tory (i : 8-
10)
■ i ,
t Thessalonians t : lO
T/ie Messages
and believed on the one true God ; how you received the
doctrines of Christ's resurrection and saving work, and
adopted the belief in his second coming.
2. PauVs Rejmniscences and Defence of Himself (2:1-12)
You Thessalonians know the nature and effect of our
mi?. Jon when we preached the gospel to you. You know
tliat, before coming to you in our journey, we had been
persecuted for our faith and that, despite trials and dan-
gers, we fearlessly taught you the way of salvation. For
our preaching does not proceed from false or base mo-
tives, but from a conviction of the truth of our message
and of our responsibility to God for faithfully declaring
it. Our conduct refutes the suspicion of impure motives.
We neither sought selfishly to please others nor to gratify
ourselves. Though in virtue of our office we might have
claimed consideration, we made no such claim. Instead
of exacting honor, we rendered affectionate service to you,
and gave you — so great was our love to you — not only
our truth, but our very hearts. You will also testify that
when we were with you, we supported ourselves by our
own labor, so that our work might incur no suspicion of
being mercenary. I call you, yes, I call God himself to wit-
ness to our uprightness, purity, and service when we were
among you ; how with a love like that of a father we sought
your spiritual profit and endeavored to lead you into the
God-like life and to prepare you for his heavenly kingdom.
of Paul
I Thessalonians '>. : 20
3. T^e Thessalonians' Reception of his Message (2:13-16)
And since God has thus called you to such a glorious The wav in
destiny, we are thankful that you so heartily accepted his ThL*^ssalo!
call at our hands and entered upon the life to which it "etvecfthe
summoned you. This life involved suffering for your g^^pei and
' . o ■/ endured per.
faith, but m this you emulated the patience of the Judean secution on
churches and endured the same treatment at the hands of (2 : 13-16)
your Gentile countrymen as the Jewish Christians did at
the hands of the unconverted Jews. These persecutions
by the Jews are of a piece with their killing of Jesus and
the prophets ana with their banishment of us preachers
from Judea — conduct whereby they disobey God and
oppose the good of mankind, since they seek to prevent
us from carrying the message of life to the heathen ; con-
duct by which they are filling up the cup of their iniquity,
and for which the final divinely appointed doom is now
impending over the nation.
4. PauVs Desire to Revisit the Thessalonians {2 : 17-20)
Our interest in you being such as I have described, our The failure
enforced separation from you for a little time was painful pian to visit
to us. We earnestly sought an opportunity to visit you, J^^ church
and I, at least, did so more than once, but unsuccessfully.
How gladly would we have visited you ! For you give us
occasion to rejoice ; especially do we rejoice when we
contemplate the Lord's coming and think of the praise and
the reward that will then be yours.
43
17-ao)
I
I h* r
r
I Thessalonians 3 : i
The Messages
5. The Sending of Timothy and His Report (3:1-10)
Timothy re- When wc could no longer restrain our anxiety for you,
faithfulness, we determined to remain alone at Athens, and to send our
SrStude^n faithful Companion Timothy to visit you and to encourage
5*3^^"^°" you in the Christian life, in order that you might not be
overcome by the sufferings which, in the course of God's
providence, have befallen you. For when we preached to
you at Thessalonica we warned you that the Christian life
would involve suffering for your faith, as you now see that
it does. And this was the reason why I was so anxious
concerning you, and so eagerly wished to hear from you ;
I was afraid lest you should be overcome by your trials
and give up your faith. But now sii ce Timothy has just
returned from his visit to you, and has reported your stead-
fastness and your affectionate attachment to us, and desire
to see us, our anxiety for you is greatly relieved ; it gives me
a new lease of life, to know that you are stili firm in your
Christian faith. How shall we be grateful enough to God
for all the comfort which Timothy's report of you has given
us ? Constantly do we pray that we may yet see you
and do something to add to the completeness of your
Christian life.
6. The Apostle s Two Great Desires (3 : 11 -13)
May our gracious Father and our Lord Jesus open the
way for our making such a visit, and may the Lord in-
crease the richness and fulness of your love so that it will
44
% ,:! ^
l^'
of Paul
1 Theesalonians 4:12
Paul desires
to visit them
and to know
of their spirit-
ual progress
(3:"-i3)
Unchastity
rebuked ;
purity en-
joined (4 : I
8)
flow out to one another and to all men, as our love does
toward you, in order that you may be perfectly prepared
for the kingdom of Christ at his glorious coming.
7. A Rebuke of Certain Sins (4 : 1-8)
In conclusion, we urge you to enter even more deeply
into the power of the Christian life which we made known
to you, for our instructions must be still fresh in your
minds. God requires that you live a holy life ; that you
refrain from unchastity ; that, unlike the heathen, you en-
ter into the marriage relation and preserve it pure from
base passion ; that you keep yourselves free from covet-
ousness and injustice, for, as we have taught you, the Lord
will surely punish such sins. God requires purity, and he
who disregards that requirement refuses to obey the will of
God, who graciously gives his Spirit to cleanse us from sin.
8. An Exhortation to Brotherly Love (4:9-12)
It ii? not necessary that I exhort you to the duty of fra- Progress in
ternal love : that lesson you have already learned, and you & com-
illustrate it in your relation to the Christians of your own "JJj**** ^* '
province. But we may remind you that love is a growing
thing. Aim to possess and to evince it more and more
completely in a peaceable and industrious life which will
be irreproachable in the eyes of those who are not Chris-
tians, and will make you free from all dependence upon
the assistance of others. .
m
n
ir
rh
I Thessp.lonians 4:13
The Messages
The living
and the dead
will together
enter into
the Messian-
ic blessed-
ness (4 : 13-
?8)
The Lord's
coming : its
different
conse-
quences for
saints and
for sinners
(5: »-")
9. Comfort in view of the Lord's Coming (4 : 13-18)
With respect, now, to those of your number who are
asleep in death, I wish you to understand their relations
to the Lord's coming and the resurrection, so that you
may not grieve, as unbelievers do who have no expecta-
tion of a resurrection or eternal life. For the belief of
the Christian, that Jesus rose from the dead, carries with
it the conviction that the dead who are united to him will
be joined in eternal fellowship with him. For the Lord's
own teaching respecting his coming assures us that those
of us who are living at the time of his return will not more
promptly enter into the blessedness of his kingdom than
will those disciples who have died. For this will be the
order of events : The Lord will come from heaven with
signs of power and glory ; thereupon will occur the resur-
rection of the Christian dead ; following that, we that are
living at the time will be caught up into the sky to enter
upon an eternal blessed fellowship with the Lord. Let
these assurances solace your grief with regard to those
members of your church who have passed away.
10. Various Exhortations and Warnings (5)
But it is not necessary that I should dwell upon the
order of events connected with the advent, for you are
aware that the Lord will return suddenly and unexpected-
ly. While sinners are living in a false security, this dread
event and its accompanying judgment will break suddenly
46
m
of Paul
I Thessalonians 5 : 28
upon them and overwhelm them. But to you, my Chris-
tian friends, that event will wear a different aspect. You
are Gcd's children and will welcome his Son when he
comes ; let us then be ready and watching and waiting for
his return. Those who are sunken in indifference and
sin will be unprepared, but we believers must be equipped
with Christian virtue and expectation, and be ready, as-
sured that God's purpose for us is a purpose, not of con-
demnation, but of grace, since he gave Christ to die for
us that, whether we live or die, we should share in his
glory. Therefore comfort and edify one another with this
hope.
Recognize the labors on your behalf of your teachers
and rulers, and accord them all proper honor. Cultivate
a quiet, orderly, helpful, generous, and patient life. Avoid
revenge, and seek to promote the best interests of each
other and of all men. Let Christian joy, constant prayer-
fulness, and gratitude to God, the requirements of God's
gracious will, mark your life. Welcome God's Spirit ; re-
spect his gifts, testing them all, preserving and using only
what is helpful to the spiritual life.
And may God, the Source of all spiritual blessing, keep
you perfect till the coming of Christ. Seek God's bless-
ing for us. Let those who receive this letter greet the
other members of the church with the kiss of peace, and
read this letter to the assembled congregation ; and may
the grace of Christ be with you.
47
Maxims for
the Chris-
tian life
(5 : 12-23)
Benedic-
tion, and
recommen-
dation con-
cerning the
reading of
the letter
(5 : 33-a8)
■•%
'I
IP
,1
I
,*Jf
• : ■! 'J
THE SECOND EPISTLE TO THE
THESSALONIANS
mi
'1^
lUt
i 'E
, si
•A
THE SECOND EPISTLE TO THE
THESSALONIANS
A LATER CHAPTER IN THE HISTORY OF THE
THESSALONIAN CHURCH
This Second Epistle reflects essentially the same condi-
tions as the First. In its general tone and contents it
closely resembles the earlier letter, to which it makes
at least one allusion (compare 2 Thess. 2 : i with i
Thess. 4:17). Since, therefore, it was evidently written
with the previous letter vividly in mind, and since the
conditions at Thessalonica seem to have been much the
same as when the First Epistle was written, it is reason-
able to conclude that the second letter was written at
Cori'ith not long after the first — that is, in the year 53.
Since the writing of the earlier letter the church had
continued to progress in faith and usefulness and to endure
their increasing persecutions with fortitude (i : 3, 4). The
epistle makes it clear that fanatical hatred on the part of
the Jews toward the believers was on the increase, and
that the apostle's heart was deeply stirred with grief and
indignation as he contemplated the sufferings of his
51
n
I
% !
n
'I
it j"
i
2 Thessalonians
The Messages
\'i
beloved converts. This epistle is much more passionate
than the first. Many of its passages are dark with prophe-
cies of speedy judgment and destruction for the enemies
of the faith (see, e.g,^ i : 5-9; 2 : 8-12). This anti-Chris-
tian power which is afflicting the church the Lord Jesus
shall quickly and utterly destroy at his glorious coming
(see the paraphrase of 2 : 1-12). There were other causes
for anxiety also. Some members of the church were idle
and disorderly (3 : 6, 10, 11). Again, a spurious letter,
purporting to come from the apostle, was in circulation,
which he was compelled to repudiate (2:2), and which
occasioned his reminding his readers that he always ap-
pended the closing salutation to his letters in his ov.n
handwriting (3 : 17).
This epistle c»fJords us an instructive glimpse into the
experience of the apostle and into the life of the early
church. Few portions of the New Testament throw
more light upon the trying conditions under which Paul
carried on his arduous missionary labors and upon the
way in which by his teachings and exhortations he en-
couraged his struggling and suffering converts.
s»
u
of Paul
2 Thessalonians
THE APPLICATION OF THE IDEA OF THE SECOND
COMING IN THE THESSALONIAN CHURCH
As in the earlier letter, the only doctrinal topic which is
treated is the second coming of Christ. The subject had
entered upon a new phase. The counterfeit epistle repre-
sented Paul as teaching that the Lord's coming was in
the immediate future (2 : 2). In consequence, many had
abandoned their employments, taking no further interest
in their practical secular duties (see 3 : 10-12). Paul in-
sists that he had never represented the day of the Lord's
coming as on the very point of dawning, and rebukes the
fanatical spirit which this idea had helped to develop.
He assures his readers, on the contrary, that certain other
events — a development and manifestation of extraordinary
wickedness which he calls a "mystery of lawlessness"
(2 : 7) — will precede the Lord's coming. This evil power
is now working in secret, being held in check by a supe-
rior force, which Paul calls " the restrainer " or " that
wnich restrains " (2 : 6, 7). Not till this repressive force
is taken away (2 : 7) will the evil power fully manifest
itself.* Then, and not till then, should the second com-
> What was this Satanic power and what the restraining force T I hold
that the former was Jewish anti-Christian fanaticism, and the latter the
Roman empire. This view corresponds to history. Jewish persecuting zeal
was the first great foe of the church and the greatest hindrance to the apos-
tle's labors. The Roman power protected the early Church in a measure
53
Ji
«i
'! i
1
i il
Ma
I* ni w )i«
2 Thessalonians i : i
Tke Messages
ing be expected. It will be observed that Paul's aim here
h the very practical one of diverting the attention of his
readers in a measure from the subject of the second com-
ing, the contemplation of which had produced an un-
wholesome effect, by turning their thoughts in another
direction. It is to be regretted that we do not know the
result of this effort or the later course of events in this
perplexed and persecuted church. With the close of our
epistle the curtain falls upon the church of Thessalonica.
The Thessalonian Epistles compose the first group of
Paul's letters. They stand in close connection with his
missionary labors, and, as we have seen, illustrate the
method and manner of his missionary teaching during
the earlier period of his career as a founder of churches.
Ill
Salutation
(i : I, a)
THE SECOND MESSAGE TO THE THESSALONIANS
I. Salutation^ Thanksgiving, and Commendation {})
I, Paul, and my companions, send to the church at
Thessalonica wishes of grace and peace.
from th« assaults of its Jewish enemies (see, e.g.. Acts 19 : 35-41 ; 33 : 33-29).
The guarded and obscure language of the apostle about the " taking away "
of the restraining power, the destruction of the Roman empire, favors the
tame conclusion. He would naturally speak cautiously on such a subject.
For fuller explanation and for the various views I would refer the reader to
■uch critical commentaries as those of Jowett, Alford, Lange, and Meyer.
I*
of Paul
2 Thessalonians 2 : 2
We must always be grateful to God for your growth in Thanksgiv-
Christian fidelity, and for your mutual love. Wherever we Sfth and *''
go among the churches, we praise your Christian fortitude *°^* ^' * 3**^
and faithfulness as shown in your endurance of perse-
cutions for the name of Christ. This suffering of yours Commenda-
is a clear proof that in the righteous judgment of God you steadfast"
will be thought worthy of his kingdom, while, at the same jy ^' ' ^
time, it is a token that God will justly punish those who
persecute you. To you he will, at the Lord*s glorious
coming, recompense peace for your sufferings; to your
wicked persecutors he will mete out their just penalty,
utter exclusion from the Lord's presence, and from the
blessedness of his kingdom. While he will be terrible to
his enemies, he will be an object of praise and admiration
to his people, to those who have believed on him (as you
have). In order that this blessedness may be yours, we
continually pray that your Christian consecration may
prove sincere and complete, and that God may bless you
with all spiritual blessings in Christ.
2. Instruction regarding Christ's Advent (-. : 1-12)
Regarding this glorious advent of Christ, and the as- The Lord's
,,...,. . advent not
sembling of believers with him, we urge vou not to be .0 be imme-
thrown into sudden exritement or alarm either by prophetic p|.*\';J "'.
utterances on the part of your own number, or by un- '» ')
warranted appeals to our oral teaching, or by reference to
any letter purporting to come from us, and which repre-
\i\
1 •, '■
i * 1
2 Thessalonians 2:3
The Messages
Events
which will
recede it
precec
(3:3.
sents US as teaching that the day of the Lord's coming is
just on the point of dawning. Do not be deceived on this
subject. I tell you plainly that certain events will occur
before the Lord comes. There will be a signal manifes-
tation of wickedness, culminating in the appearance of a
false Messiah who shall make the most blasphemous pre-
tensions, even setting himself up as an object of supreme
worship. Do you not recall my teaching on this point ?
At present there is a certain power which is repressing
these evil forces, so as to prevent their premature nianifes-
tation. In secret they are working and preparing to
break forth, but some one is holding them in check. For
a time he will restrain them ; then he will himself be re-
moved, and thereupon the one who embodies this wicked-
ness will assert himself. The Lord will then come in his
glory and power, and utterly destroy the monstrous pre-
tender who with Satanic wickedness sought to deceive sin-
ful men and to prevent them from being saved by Christ.
Because these sinners preferred falsehood to truth, God
delivered them over to the consequences of their own
wicked folly, that their preference for evil might meet its
just condemnation. »
3. Exhortations and Warnings (2 : 13 to 3 : 18)
We must always be grateful to God, dear brethren, for
his gracious calling of you into the Christian life — a call
which you realized in a renewed character, and in the
56
rm\
of Paul
2 Thessalonians 3:12
appropriation of the gospel, which you received at our
hands, that you might attain the blessedness offered in
Christ. Steadfastly adhere to the instruction which we
have given you orally and by letter. And may Christ,
the Ruler of the Church, and the gracious God of love,
strengthen you and fit you for eveiy Christian duty.
In conclusion, pray that our preaching of the gospel may
be successful — as much so as it was in your case — and
that we may escape the persecutions of unbelieving and
fanatical opponents. God will be true to you, will
strengthen and keep you. We believe, too, that you will
observe our requirements. And may Christ cause you to
be filled with love to God, and with a patient endurance
like that of Christ.
With respect to those who, refusing our instruction,
adopt unseemly courses of life, we direct you, on the
authority of Christ, to avoid their company. We set you
an example, when among you, of the conduct required.
We supported ourselves by continual labor, that we
might occasion no complaint. Although we might with
propriety have accepted support from you, we preferred,
for the sake of setting you an example of independence,
to forego this right. And when we preached to you we
strictly enjoined the duty of self-support. There are some
of you who are disregarding this injunction, and have
given themselves up to idleness and mischief. Now to
such we say, in the name of Christ, that they resume their
57
Gratitude for
their conver-
sion and ex-
hortation to
persever-
ance
(a ; 13.17)
Exhorta*
tions to
prayer and
faithfulness
(3 : i-S)
How to deal
with the
fanatical and
disorderly
•l
m
' iiii j
?!!
f
2 Thessalonians 3 : 13-18
occupations and their self-support. Steadfastly adhere to
what is right and proper. And if any member of the
church longer persists in disobeying this direction, with-
draw from all association with him, that he may be led to
regret and abandon his evil course. Do not, however,
forget that he is a fellow-Christian, or fail to direct him
Benediction back, if possible, to the right way. And may Christ, the
Author of peace, ever dwell with you and bless you with
his peace. And now with my own hand I add these clos-
ing words of greeting, which are a mark of genuineness
in all my letters — such is my handwriting. The grace of
Christ be with you.
tion
(3 : i6-i8)
58
P
i
1
THE EPISTLE TO THE GALATIANS
THE EPISTLE TO THE GALATIANS
1 1
THE GREAT DOCTRINAL LETTERS
The second group of Paul's epistles— Galatians, i and 2
Corinthians, and Romans — includes his most elaborate ex-
position and defence of his gospel of grace and faith. Of
these Galatians and Romans are more doctrinal or theo-
retic, and the Corinthian epistles more practical or eth-
ical. In Galatians and Romans the apostle has constant-
ly in view the theology of Pharisaism, in which he had
been trained and whose central idea was that salvation is
achieved by deeds of obedience to the Mosaic law. Paul
had learned by experience the falseness and futility of this
doctrine of salvation. For years as a Pharisee he had
sought peace with God and with his own conscience on
this path, and had failed to find it. At length he had
learned that salvation is not achieved by human deserv-
ing, but is freely bestowed upon condition of a humble
and trustful acceptance and self-surrender. The fruitless
effort of Paul to find peace by works of the law and the
revelation to him of a new and better way are strikingly
61
Galatians
The Messages
described in Rom. 7 : 7-25. After he had learned this
new way of salvation, he was eager to persuade others of
its truth and, especially, to prevent his converts from
adopting the Jewish doctrine, or from attempting ^o com-
bine it with the principle of faith. Hence his eager po-
lemic against Jewish teaching in Galatians and Romans.
In the Corinthian epistles this subject does not come into
the foreground, because at Corinth other questions were
more pressing ; but even there echoes of the great contro-
versy are not wanting.
II
THE GALATIAN CHURCHES
The Galatians were a people of Celtic origin, who set-
tled in Central Asia Minor in the third century before
Christ. Of this territory Ancyra was the principal city.
The Roman province called Galatia, however, was of
much greater extent and included Pisidia, Lycaonia, and
part of Phrygia to the south of Galatia proper. It is a
question much discussed among scholars whether Paul
uses " Galatia " in the narrower, ethnological sense or in
its wider, political application. The former has been the
more common view. It was thought to be favored by the
fact that Luke, in Acts 16 : 6 and 18 : 23,*uses "the Gala-
tian country " in the narrower sense. But if this view *ie
6a
of Paul
Galatians
taken we have then to suppose that the founding of the
Galatian churches is passed over in silence by Luke, and
that the history of Paul's relations with Galatia which, as
Ave learn from the epistle, was so important a factor in his
life-work, must be read between the lines in the Book of
Acts.
If the wider meaning of " Galatia " be taken, then the
churches of Antioch, Iconium, Derbe and Lystra, founded
on the first missionary journey (Acts 14), were Galatian
churches, and we may suppose that the epistle was in-
tended primarily for them. Let us note two or three facts
which favor this view. In Gal. 2 : 5 Paul says that at the
apostolic council at Jerusalem (Acts 15), he contended
against the Judaizers for his doctrine of justification by
faith " in order that the truth of the gospel might continue
with you " (Galatians). At this time the churches of Gala-
tia, in the narrower sense, were not yet founded. How
much more natural, then, to suppose that he had in mind
the churches of " South Galatia." Again : It is easier to
explain the presence of Judaizing agitators in the Galatian
churches if we suppose that by that term the churches of
South Galatia are primarily intended. Is it likely that
these agitators from Jerusalem would pass by the churches
of Antioch and Iconium where there were Jewish syna-
gogues (Acts 13 : 14; 14 : i), or betake themselves to the
more distant Gentile communities of North Galatia ? From
many considerations, of which these are only examples, it
63
H-
'■ I
' I.;
1
*l|,]^:
,
Galatians
The Messages
seems probable that Paul's use of Galatia, like that of
Peter (i Pet i : i) was the broader or political one, and
that the churches to whicn our epistle was written were
those founded on the first missionary journey. To this
view an increasing number of scholars now assent.
Ill
THE JUDAIZING CRUSADE
When a Christian adopted the idea that works of the
law, for example, circumcision, were necessary to salva-
tion, in addition to faith in Christ, he was said to " Ju-
daize," that is, to adopt the Jewish theory of religion.
Those who thus believed or taught were called "Juda-
izers." Such teachers were constantly invading Paul's
churches and representing him as inferior in authority to
the primitive apostles to whom they claimed to appeal (see
Acts 15 : I ; Gal. 2:6). In Galatia they had obtained
so strong a footing that Paul feared lest his work there
should be quite undone by them (Gal. 4 : 11).
That such a class of persons should exist in the early
church was but natural. The first Christians were
Jews and had been trained to believe that God approved
of men in proportion to their observance of the Mosaic
law. Instead of laying chief tress upon the great moral
64
1 1 ( :
i m
of Paul
Galatians
duties emphasized in the law, the popular teaching at-
tached primary importance to its ritualistic requirements,
especially to circumcision. Their teaching was an illus-
tration of the difficulty with which men adopt a new
principle in religion. That faith in Christ was necessary
they did not deny, but they insisted that the keeping of
the law was also necessary. It was an effort to combine
two inconsistent theories of salvation.
THE AIM AND DATE OF THE EPISTLE
Paul wrote the epistle to show that faith in Christ was
the sole and sufficient condition of salvation ; but he also
found it necessary to repel certain insinuations which his
Judaizing opponents had disseminated among his converts,
thereby weakening their confidence in his message. They
asserted that his teachin^r was inadequate because he did
not enjoin the observance of the law, and that he was in-
consistent in the applicatioi> of his professed principles.
The apostle begins the epistle by setting forth the divine
origin and authority of his message. He has not received
it from any human source, but from God. Then he
shows that the primitive apostles, Peter, James, and
John, approved of his teaching at the Jerusalem council,
t
! B
I
I
'i i
I
i; 4
l< til
Galatians
The Messages
and that, at Antioch, when Peter showed a tendency to
" Judaize," he rebuked his inconsistency and demonstrat-
ed to him the sufficiency of faith. Thus Paul unhesi°
tatingly defends the unquestioned truth and convincing
power of his gospel (i, 2). Then he shows how the
Old Testament itself supports his doctrine. Abraham
was justified by faith. The law was a preparatory system
which has served its purpose and has now passed away.
Christianity is complete and sufficient and does not need
to be supplemented from Judaism (3 : i to 5:12). The
apostle closes with a practical application and an appeal to
his readers to maintain their Christian liberty and to culti-
vate the fruits of the Spirit (5 : 13 to 6 : 18).
The date of the epistle cannot be accurately determined.
The more common view is that it was written at Ephesus
within the years 54-56 a.d. The present tendency of
scholarship, however, is toward assigning to it a still ear-
lier date (A.D. 53). Some even regard it as the earliest of
Paul's letters. An indication that it was written not long
after Paul had founded the churches of Galatia has com-
monly been found in the words : " I marvel that ye are
so quickly removing from hini that called you " (God) ;
but the phrase " so quickly " is too indefinite to warrant
this conclusion. On the other hand, a considerable time
must be allowed for the coming of the Judaizers to Ga-
latia, and for that extension of their influence to which the
epistle refers. But this consideration is doubly indefinite
66
i >i
of Paul
Galatians i : 7
in view of the question, already noticed, as to whether the
" Galatian " churches were founded on the first or the
second missionary journey. All that can be confidently
said is that Galatians is the earliest of Paul's great doctri-
nal letters.
1?^'
V
THE MESSAGE TO THE GALATIANS
I. The Salutation (1:1-5)
I affirm the genuineness of my apostleship (which my Reality of
opponents in Galatia have called in question), and declare tkshipl??**
that I did not receive my commission from any human J"'*;.,)
source, but from God, through a revelation of the risen
and glorified Christ, who is the world's Saviour from sin,
and to whom belongs eternal glory.
2. The Truthfulness of Paul's Teaching (\ : 6-10)
T am surprised that so soon after your conversion you nis dnrtrine
should have deserted the doctrine of grace, which I taught ll,c ''.ne true
you, for that of works, which may be called a " different f,".''2',o)
gospel," but might better (since there is but one true gos-
pel) be called no gospel at all. This counter-teaching
only aims to mislead you and to overthrow the true Chris-
tian doctrine. My teaching is true, and I should denounce
67
Galatians i : 8
The Messages
any pretended "gospel " which was subversive of it, even
though it were delivered by an angel from heaven ; should
any man teach contrary to my doctrine of grace and faith,
I pronounce a curse upon him. I justify this boldness and
vehemence by the confident assurance that in my preach-
ing I am not seeking human favor, but obeying God's
will.
3. The Divine Origin of his Gospel {\ : 11-17)
This teach. As a ground for my strong assertions, I allege the cer-
froTi'no^*^'^ tainty that my teaching is not shaped by a human stand-
human ard nor derived from a human source, but that it came to
source but '
from c hrist me by a revelation of Jesus Christ. My zealous adher-
* *^ *^ ence to the Jewish religion which led me to become the
persecutor of the church, is proof that I could not have
been transformed into a Christian apostle by mere human
means. It was only when God, who had a great purpose
to serve in my life, was pleased to reveal Christ as the
truly risen and glorified Messiah to my spirit, that I be-
came a Christian and a missionary. After this event no
more than before can my course be explained as a result
of human influence or instruction ; I did not resort (as
may be supposed) to the prim'live apostles at Jerusalem,
there to be taught the truths which I proclaim : on the
contrary, I went away into the remote regions of Arabia,
whence I returned to Damascus (rather than to Jerusa-
lem).
68
fc,Kji.
of Paul
Galatians 2 : 4
4. Pauls Activity after his Conversion (i : 18-24)
After my conversion my course was such as to prove Paul was not
my independence of human teachers. For three years I IhVprimitive
did not see Jerusalem and the authorities of the churcli ?J^.'**8-a )
there. At the expiration of that period, however, I went
thither to interview Peter, but my visit was a brief one.
I saw only one other apostle. I solemnly allege the truth
of these statements. I next returned through Syria to my
native province. My brief stay in Jerusalem and Judea
occasioned, indeed, a new interest and rejoicing at my
conversion, but I was not there long enough for the
churches at large to know me even by sight.
' I -}.
f
5. The Approval of Paul's Gospel by the Primitive
Apostles (2 : z-io)
It was fourteen years before I again visited Jerusalem ; Nor did they
...... • 1 i- 1 criticise liis
when I did so it was m response to a? impulse from the doctrine at
Spirit, and with the desire to be assured by the apostles J"f"^*),
there in person that my teaching was acceptable to them.
So far from their criticising or amending my teaching
they did not even require the circumcision of my Gentile
travelling companion, Titus (though in the circumstances
to do this might have been natural and, in itself, allow-
able) ; there were, indeed, those who urged it, but I re-
fused to allow it because of the presence of Pharisaic
extremists who, by insisting upon the necessity of circum-
69
.-H
GabL ins 2 : 5
T
^ke Messages
\ !
r.i|
1 \
I t
cision in order to the attainment of salvation, sought to
restrict our freedom, as Christians, from the law, and to
put us again under its burdens ; to have yielded would,
in this case, have compromised the essential principles of
the j^:.ospel. The influential primitive apostles (and how-
ever great their influence or authority might be, it could
not affect the truth and divineness of my mission, since
God's approval does not follo\7 human judgment) did not
in any way attempt to supplement or correct my teaching,
but rather agreed that I had a divine commission to '•on-
tinue my present work among the Gentiles as truly as had
Peter to proceed with his among the Jews ; this convic-
tion was based upon our success in cur respective spheres
ot labor. The three who were present at this interview
accordingly approved the course and teaching of myself
and Barnabas, and in token of this approval gave us the
right hand of fellowship, and commended us in our Gen-
tile-Christian mission, only urging us to continue mind-
ful of the poor Christians at Jerusalem, and to c jllect
from the wealthier Gentile churches contributions to their
support, thus keeping this bond of Christian charity be-
tween the Jewish and Gentile Christians, and, by so doing,
helping to prevent jealousy and alienation.
6. Peter's Action at Antioch (2 : 11-21)
On a later occasion at Antioch, also, I maintained my
independence. Peter had been accustomed, when there,
70
.A-jSnMJk*!.--"
of Paul
Galatians 2 : 17
to mingle fr^- ly with the Gentile converts who had not
been circuuK 'eti. '*ating at the same table with them at
the love-feasts. But certain Judaizers, alleging the au-
thority of James for their opposition, had opposed this
fellowi'hip with the uncircumcised, and Peter, on this oc-
casion, timidly yielded to this persuasion and withdrew
from tht, company. For this I rebuked him because he
was worthy of blame. The other Jewish Christians fol-
lowed his example, not excepting my companion Barna-
bas. Deeply feeling that the integrity and sole sufficiency
of the gospel was compromised by this action, I publicly
challenged Peter in the matter as follows : How is it that
you now deviate from your ordinary and normal course of
freely associating with Gentile converts, and not only re-
nounce that course but go farther iWiiS, Dy your action de-
mand thit even Gentiles shall liv-i as do tho Jews ; that
is, be circun-vJsed and observe the law : We Jewish
Christians have long ago lL*arned that it is faith in Christ,
not /' rltS Ci !r\w, which saves us. How is ir, then, thit
you nuw ;^ t as if legal obscivance was also necessary,
thu.':i inconsistently, by your action, denying that the faith
whirl; we hold :i» sufficient ? If now we again resort
to the Icgai course, may it not give occasion to say that
we confess ourselves still unforgiven sinners and that
Christ, so far from delivering us from sin and its curse,
plunges as deeper into them ? We cannot adaii': any such
conclusion, and no more can we tolerate -ny principle of
n *
The inde-
pendeiicc
and strength
of Paul's
position
shown in his
rebuke of
Peter's Ju-
dai/ing at
Antioch
(3 : it-i4a)
Peter's
action incon*
sistent with
his Christian
fairh
(3 : I4b-i6)
It makes
him and not
the (J;>nti!e
(he sinner
(2 : 17. 18)
m
J
'^■r
Galatians 2 : i8
The Messages
l« % \ ':
action which (like yours in this case) gives occasion to it.
The real •* transgressor," the " sinner," is not the man who
renounces r.he law altogether and clings solely to Christ
(as we all should), but it is he who endeavors still to
maintain and even to insist upon the observance of the
legal system whose renunciation as a means of salvation is
logically involved in the very idea of Christian faith, which
means the sole sufficiency and necessity of Christ. Hence
it is the Judaizing course, rather than that of the Gentile
Christians, which stamps those who pursue it as " sin-
ners," or unjustified persons, by the tacit confession con-
tained in the idea that something additional to faith in
No other Christ is needful. For the law itself through its revelation
the^ros" *' of "^Y siu to me and its ethical death-sentence, slew me.
(a : 19-ai) j jjjus broke all relation to the law, as earthly relations are
broken by death. I died with Christ on the cross, to the
old life and old relations, and yet, in a new and higher
sense, I live ; or rather, it would be more correct to say,
that Christ lives in me, for my new spiritual life has its
source and support in him, who, through love, gave him-
self up to death for my salvation. Thus I in my teaching
magnify God's grace (as is not the case with those who
still cling to the law and to works), and well I may, for if
men could ever have been justihed by the law, Christ need
not have died ; and, since it is an axiom with all Chris-
tians that Christ's death was not for naught, that fact may
prove the entire futility of seeking righteousness in any
other way than through faith in him.
1%
of Paul
Galatians 3:11
7. The Antagonism between the Judaizing Doctrine
and the Gospel {^ ^1-14)
You Galatians have been drawn away as if by magic Exhortation
.rom the truth so plainly taught you, that you were saved Ss^fo be*^'
through Christ's death. Reflect whether, when vou were *'^"^ *? *'^«'f
- •,,/.». experience
converted, you received the gift of the Spirit by the doing and prin-
cidIcs
of meritorious works, or by obeying the call simply to be- (3 : i-u)
lieve on Christ. Of course, the latter was the case. Will
you, then, after having begun the life of the Spirit, fall
back upon that lower plane where the ^esh is the ruling
element of life — a power from which the law is unable to
deliver you ? What folly to endure persecution for the
gospel, when you do not really remain true to it ! Have
not all your spiritual gifts come to you in the line of faith,
and not of works ? Be true, then, to this principle, and
renounce the rival and futile principle of legal works of
merit. From the typical case of Abraham you may learn
the truth which I am urging. He was not justified by
works, but by faith ; now all believers are his spiritual
sons, and are saved in the same manner. The Old Testa-
ment recognizes the universal validity of the principle of
faith. On the contrary, those who stand upon the plane
of law and seek to be saved by obedience to it will fail,
for an absolutely perfect performance of all that the law
requires is necessary in order to justification by law, and
that man can never render. The law-principle says : Uo
1,^
jj4
Galatians 3 ; 12
The Messages
\ ..
all that the law requires and thou shalt live ; the faith-
principle says : Trust in God and thou shalt live.
The law These principles indicate two different methods of sal-
would con- ^. A \ t- • ' t t 11
demn us, but vatiou, and the Scripture sanctions the latter as the only
us'fmmTtr^ practicable one. So far from having hope of being saved
1^^-^12-1 ) ^y '^^ ^^^^' "^^" ^^^^ fallen under its curse and was help-
less, but Christ, by taking the curse upon himself, freed
us from it, that we might be justified and saved simply by
trusting in him and his work for us.
8. T/ie True Relation between the Gospel and the
Law (3 : 15-22)
Even a covenant between men, when once ratified, no
third party may annul or supplement with new provi-
preceded the sions ; much Icss may God's gracious covenant of promise
/ ox with Abraham be affected in its conditions and provi-
(3 : 15-18) ^
sions by any subsequent dispensations. Now the promise
to Abraham's seed is fulfilled only in Christ, and thus an
identity and continuity of principle exist between that
ancient covenant and the Christian gospel. Now the law
which was given so long after this primitive gospel cannot
affect its validity or change its provisions, and since salva-
tion cannot be both by works and by faith, we must ad-
here to the more original and fundamental principle.
What purpose, then, did the law serve if not that of justi-
fying men ? It showed them their need of justification,
and the impossibility of themselves achieving it, because
74
The
inviolable
promise to
The law
subordinate
and educa-
tive
(3 : 19-22)
of Paul
Galatians 3 : 24
it made them conscious of the depth and heinousness of
their sins ; thus this divinely ordained system was designed
to lead men to Christ for salvation, rather than to be itself
a means of saving them. It was a dispensation given to
men through the agency of Moses; it was, therefore,
mediate and conditional. But in giving the promise, and
so in promulgating the gospel of faith, God stands forth
alone and acts in independence and sovereignty. Hence
the promise stands on a higher plane than the law. But
it does not follow from this difference that the two dispen-
sations, and their characteristic principles, are in all re-
spects contrary. The legal system is su /ordinate to the
gospel, but it serves the ends of the gospel ; it must be
subordinate, for otherwise the gospel would not have been
needed as a saving agency. But it serves the ends of the
gospel by teaching men their sinfulness, putting them in
the prison-houses of remorse and despair until they shall
long for the gracious deliverance which Christ freely offers
to those who trust in him.
9. The Preparatory Office of the Law (3 : 23-29)
It was the office of the law to imprison us by its con- The law a
demnation until we should be set free by believing on inV'rVs'tnc"-^
Christ. The law may be called our tutor who, by his strict (j'I'as-js)
requirements and stern discipline, prepared us for Christ
and made us glad to find freedom .•'nd peace in him by
faith. But now, as believers, we are no longer subject to
75
ll
%
\"
''I
Galatians 3:2$
The Messages
sonship
(3:26-29)
this severe master, but possess the sense of liberty and
Faith is sonship through Christ. For truly all believers have en-
£reedom"and 'c**«^ »"^o » uniquc relation to Christ which affects their
whole attitude and standing. The distinctions of nation-
ality, condition, and sex are as nothing in the presence
of that deeper unity which binds together all believers in
Christ, so that all who believe, regardless of these distinc-
tions, are really Abraham's seed (since Abraham's great
significance was not in the fact that he was a Jew, but in
the fact that he was a man of faith), and therefore inherit
the blessings promised to him and to his seed in the cov-
enant which God made with him.
10. Man's Position under the Law and under the
Gospel {a, \ 1-7)
The heir, before he attains his majority, can no more
enter upon the actual possession of his destined estate,
than can a bondservant in the family possess himself of
it. Until the set time he must continue in a subordinate
position, under the authority and discipline of others.
The position of us Jewish Christians under the law was
analogous. We were as children, having a great inheri-
tance (the gospel) in prospect, but kept in a preparatory
process of training; the coming of Christ marked the
period of release from this tutelage and of entrance upon
the promised possession. This full sense of sonship is
imparted by the testimony of the Holy Spirit to the heart
Full sonship
attained
only under
the gospel
(4 : 1-7)
of Paul
Galatians 4 : 13
of the believer, assuring him of the divine fatherhood ;
hence we are no longer in the position of servants, but in
that of the sons of full age in the family who have attained
the clear consciousness of sonship and 'vith it have entered
upon their rightful, destined possession.
II. The Inferiority of the Law (4 : 8-11)
We were all in bondage before we became Christians, The law
either to the law, or under a worse master, idolatry ; but "gV"*th!^"
since we have through Christ learned to know the true f°*P*! ^^^
and only God, or rather, since he has made himself known
to us, how unreasonable in us to wish to return to an ele-
mentary stage of religion again, by continuing to adhere
to Jewish ordinances. That is like going back to bond-
age after having been once set free. This you Galatians
arc doing; your observance of Jewish feast-days and
ceremonies makes me afraid that my labor among you
will prove to have been for naught.
12. The Galatians* Present Disregard of Paul Unde-
served and Unv'ise (4 : 12-20)
Let me plead with you to come to my point of view in A personal
this matter, even as I, in renouncing Judaism, put myself Jfereadew
upon the same plane with you Gentiles. I hope for this ^* '• "'^^^
result from my experience of your former kindness and
attachment, for I remember that when I was detained
77
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Galatians 4 : 14
The Messages
'h t f,
17-20)
among you by sickness, in consequence of which I became
your Christian teacher, you did not consider my presence
among you burdensome, nor did your regard fail to en-
dure the test to which it was put ; on the contrary, you
received me with the utmost, indeed, with excessive, honor.
But all seems changed now ! You now appear not to
count it any felicity to receive and obey my instructions.
How great the change of temper, for when I was among
you, you would gladly have made the greatest sacrifice for
me. Have I become the object of your enmity because
The motives I now Urge upon you the true and only gospel ?
pone*n"ts\4^: The Judaizcrs who are leading you astray from my
teaching are indeed eager in courting your favor, but it is
in no good spirit and for no good end ; what they really
seek is to impart to you an exclusive and partisan spirit,
that they may attach you to themselves as followers and
supporters. It is always well to be zealously sought after
by others if the object of this enthusiasm is a worthy one.
I do not begrudge you this attention from others ; when I
am absent others must exercise this care. My children,
so great is my anxiety for you on account of your defec-
tion from the truth, that I seem to be again undergomg
' the pains and labors by which you were brought into the
church. I should be glad to be personally present with
you, and to adopt a less censorious tone ; for I am per-
plexed and uncertain whether I can by any means win you
back, and would gladly make all possible efforts.
78
of Paul
Galatians 4 : 26
■^'IV:
13. An Allegorical Argument (4 : 21 to 5 : i)
My readers who are familiar with the Old Testament The differ-
will readily recall the history of Abraham's two sons, Ish- Jweenthe
mael and Isaac, the former the child of the bondwoman, go^peJaiie*
Hasfar, whose birth was merely in the ordinary course of goncaiiy ii-
IT 1 1 -1 1 <• r^ 1 1 . , lustrated (4 :
nature, and Isaac, the child of Sarah, born m accordance 21-28)
with a divine promise. These persons and events have
an allegorical significance. The two women, Hagar and
Sarah, represent respectively the Old and the New Testa-
ment systems ; the former — the bondwoman — corresponds
to the covenant whose sign or symbol is Mount Sinai,
since her children, like those who continue under the Old
Covenant, are brought forth in and for a state of bondage.
Now this analogy is the more appropriate liecause Mount
Sinai is actually situated in Arabia, the land of Hagar's
descendants. If, then, Hagar fitly represents Sinai, she
may as fitly be said to represent the earthly city of Jerusa-
lem, which stands as a symbol of the Jewish religion.
Sinai and Jerusalem have the same religious significance.
Jerusalem (personified as the mother of the Jewish peo-
ple), like Hagar and her descendants, is in bondage with
her children. But the upper Jerusalem, the spiritual com-
monwealth, typified by Sarah, is free, and since she is the
mother of all believers, her children (Christians) are also
free. Our spiritual mother may rejoice, therefore, in the
language of ancient prophecy concerning the hope of the
79
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Galatians 4 : 27
The Messages.
imA
childless ; and we, her spiritual children, like Isaac, are
heirs of God's gracious promise, made to all believers.
Application But as in ancient days, so now, the spiritual must suffer
goij^'u fag persecution from the unspiritual. But, as then, the Ish-
to 5 : maelites were rejected from the true theocracy, so now
shall the unfree Jews, who persist in refusing their spiritual
freedom in Christ, be excluded from the people of God. We
are free, then ; let us maintain and prize our freedom, and
not surrender it by returning to the bondage with which
the law enslaves those who try to be saved by its works*
ill' V
There can-
not be two
ways of sal-
vation
(5 : a-6)
M^J: ::-
14. No Justification by Ceremonial Acts (5 : 2-12)
To receive circumcision as being necessary to salvation
is a virtual renunciation of Christ. When one submits to
this rite as a condition of justification, he thereby com-
mits himself to the legal method, and, by the very mean-
ing of his act, is bound to do all that the law requires,
and must do this, if he is to be saved. You Galatians, in
so doing, are cutting your life loose from Christ by re-
nouncing the faith-principle of salvation, and are already
turned away from God's free grace in the attempt to
achieve your own salvation by works of merit. I assure
you of your great error and certain failure, for we who
hold to the opposite course base all our hope upon the
grace in which we trust ; and rightly so, for, with refer-
ence to the attainment of salvation, the question whether
80
of Paul
Galatians 5:13
one is circumcised or not is of no importance, the only
essential condition being a faith which by love gives evi-
dence of its vital power. You were making good progress The judaiz-
in Christian Lfe and knowledge. Who has checked you ^nsTstrnt""
in this and led you into such disloyalty to the truth ? fj"?-!^^) '"'^
Their dissuasion of you from the right path is not in line
with God's call. This wrong tendency is indeed serious,
for, though the defection be limited, it will spread like
leaven. I have good hope, however, that you Galatians
as a whole will not be led astray by this error, but will
continue faithful to my instructions ; but the leader in
this sedition will receive a heavy chastisement. As for
the accusation of the Judaizers, that i too, upon occasion,
preach circumcision, it involves an absurdity ; they would
not continue to persecute me if I were not in antagonism
to them ; if their accusation were true, there would no
longer be any offence to the Jews from my preaching of
the cross ; but the fact that my work still arouses Jewish
opposition proves their charge untrue. These extremists
who pervert your faith and hinder your Christian growth,
who set sucn value on circumcision, should have it to
the point of mutilation !
15. Tke Right Use of Christian Freedom (5 : 13-15)
I speak thus vehemently, for you, Christian brethren,
were destined, in your divine call, for the enjoyment of
81
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Galatians 5 : 13
The Messages
Christian
liberty
means free-
dom to love
and serve
(5 : 13-15)
freedom from these legal requirements. This freedom,
however, does not mean lawlessness, but requires a loving
service to others ; the very law, indeed, which you now
profess to keep so zealously, is summed up in the supreme
requirement of the gospel. But if, instead of living the
life of love, you continue in disputes, such as that now
prevailing, the result must be the utter destruction of
your Christian fellowship.
1 mkA
16. The Spiritual and the Natural Life Contrasted
(5 : 16-26)
The inner My advicc is : Live under the power of the Spirit atid,
^J{^'/,"Jg^***in so doing, you will find the true safeguard against the
(5 : 16 26) evils of which I warn you. For there is a sharp conflict in
Christian men between the inspiration of the Spirit and the
sinful impulses which operate to prevent your doing what
your conscience would prompt. But if you keep your
lives under the guidance of the Spirit you shall have the
victory over ev^l, because you will not then be under that
condemnation and bondage which they experience who
live under the law, but will enjoy the sense of freedom
and pardon which the Spirit imparts. Now by consider-
ing the sins which spring from natural impulse, you will
see how wholly incompatible they are with participation
in the kingdom of God, and by contemplating the fruit in
human life of the Spirit's guidance, you will see, too, that
82
of Paul
Galatians 6 : 5
those who produce it cannot be under the bondage of sin
and the sentence of the law, since those virtues are the
essential requirements of all law. Now Christians have put
to death the impulses which lead to the works of the flesh.
If, then, we have our life in the power of the Spirit and
not of the flesh, let our outward action be ruled by the
true power of Christian living — that of the Spirit ; let us
not act as if we were ruled by the contrary and inconsist-
ent principle which excites factious boasting, leading to
the challenging of one another to conflicts and to jealous
retaliation.
'-■ f ;
If;
I ' \
\
■r^
17. The Christian Law of Love (6 : 1-5)
Brethren, if sin overtake one of your number, you who Love sym-
are guided by the Spirit should correct the fault and re- and blesses
store the man in a temper of gentleness, remembering ^^ • ^'^^
that you too may be similarly tempted and may need a
similar forgiveness. The true law which you are to obey
is that of Christ, which requires you, through love, to
share the cares and sorrows of others. For if, on the
contrary, one cultivates the opposite spirit of pride and
self-sufficiency, he exercises a perverted moral judgment,
and is self-deceived. Each man stands for himself, and
not by comparison with others. Let him, therefore, test
his own actions on their own merits, for each must bear
his own burden of responsibility and accountability.
83
I*'
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Si-.
Galatians 6 : 6
The Messages
Men must
reap what
they sow
(6; 6-io)
l^?'i
I:
1 8. The Law of the Spiritual Harvest (6 : 6-io)
Those who receive Christian instruction should share
with their teachers in the good things which God has
given them. Do not deceive yourselves by thinking
that you can shun this obligation of love ; God does not
submit to the mockery attempted by those who think they
may escape the just consequences of their actions ; he
that lives and acts in accord with the natural, selfish im-
pulses shall incur the consequence — a corrupted moral
life ; while he who lives under the guidance of the Holy
Spirit shall attain the goal of an incorruptible existence.
Let this law of the spiritual harvest encourage us to right-
doing, for our reward is secure ; let us, accordingly, faith-
fully discharge our obligations to all men, remembering
those special duties which we owe to Christian brethren.
The p=-
verse aims
of the
Judaizers
(6:ii-i3)
19. The True Ground for Glorying (6 : 11-18)
Observe with what large characters I have written this
epistle with my own hand. To sum up : Those who are
constraining you to be circumcised are thereby but dis-
playing their zeal for outward observances ; their aim is to
escape those persecutions from the Jews which they would
suffer if, like myself, they avowed their adherence solely
to the doctrine of the cross. They are themselves incon-
sistent in observing the law, but they are anxious to h?^"^
84
of Paul
Galatians 6 : i8
you circumcised that they may make a great show of zeal Christianity
for the Jewish religion by having won you Gentiles to its ward'observ..
observance. But, as for me, I disclaim all grounds of rnward"'ife"
glorying except the cross of Christ, by which I have broken \^ '• *4-i8)
off all relations to the sinful world as if by death. Since
Christ's death is the true saving power, I am indifferent
to the question of circumcision (in itself) and make new-
ness of life through Christ my great concern. This truth
(the importance of renewed life) supplies the rule and test
of action and belief. Peace and mercy be upon all such
(who will thereby prove themselves the true Israeliter] as
adopt and obey it ! Let me not be troubled more by
these errors and accusations, for the proof that I am
Christ's is found in the scars upon my body which I have
received in his service. May his grace be with you.
Iv
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85
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THE FIRST EPISTLE TO THE
CORINTHIANS
I
: I
- 1
If
THE FIRST EPISTLE TO THE
CORINTHIANS
THE CITY AND CHURCH OF CORINTH
The city of Corinth was a great centre of wealth, fash-
ion, and amusement. Its people were mercurial and
excitable. A lax morality was prevalent. All these con-
ditions are clearly reflected in the epistles which Paul
wrote to the Corinthian church. The party divisions, the
fondness for ecstatic excitement at the religious meetings,
the excesses at the love-feasts, the disputes before the
heathen law-courts, and the toleration of social immorality
within the church, all reflect the Corinthian character and
illustrate the necessity that Paul should instruct the
church in the elements of Christian truth and life. It
was of the utmost importance that a strong and con-
sistent Christian congregation should be built up in this
great centre of trade and culture, and on no church did
Paul lavish more labor and solicitude than on that at
Corinth.
The Corinthian church was founded near the close of
89
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B 5;i
3m
I Corinthians
The Messages
W
Paul's second missionary journey (see Acts i8 : 1-17).
At Corinth he had found a Jewish Christian couple, Aquila
and Priscilia, who with their fellow-countrymen had been
banished from Rome. They, like the apostle, were tent-
makers, and with them he lived and labored. After an
unsuccessful effort to win the Jews of Corinth to Christ,
the apostle and his assistants, Silas and Timothy, turned
to t>,e Gentiles and began holding meetings in the house
of a proselyte, Titus Justus. Through these efforts Cris-
pus, the ruler of the synagogue, and his family, were
converted. This was the beginning of a large ingather-
ing, and for a year and a half Paul continued his work
successfully. As on previous occasions, the Jews opposed
his efforts and accused him before the proconsul, Gallio,
of teaching contrary to the law. The Roman official very
naturally replied that if it were a question of any wrong
or wickedness concerning which they had appealed to
him he would take cognizance of it, but that he would
assume no jurisdiction in matters of Jewish religious
belief and practice. He accordingly ruled them out of
court. Thus were the Jewish opponents of the gospel
once more thwarted in their designs.
Upon leaving Corinth the apostle again visited Jeru-
salem (i^cts 18 :22), from which he set out on his third
missionary tour. It was during his long stay in Ephesus,
which falls within this tour, that First Corinthians was
written (Acts 19 : 10 ; i Cor. 16 : 19). On the commonly
90
of Paul
I Corinthians
received chronology of Paul's liie the date would probably
fall withir the year a.d. 57.
II
THE PARTIES IN THE CORINTHIAN CHURCH
The characteristics of the Corinthian people which we
have noticed would easily lead them into strifes and di-
visions. Such troubles, as a matter of fact, arose. The
apostle learned from the slaves of Chloe (i Cor. i : 11), a
Corinthian woman, that the church was divided into rival
and contending factions. This party strife is the first
theme that the apostle takes up in the epistle, and we may
naturally suppose that it occupied the place of primary
importance in his concern for the Corinthian church.
The question as to the origin and nature of these Co-
rinthian parties is a difficult one. The apostle does not
clearly define their peculiarities. It is probable that they
were not very well defined in fact and that they were
characterized more by personal preferences for various
Christian teachers than by doctrinal differences. They
were four in number : that of Paul, that of Apollos, that
of Peter, and that of Christ (i Cor. i : 12). From the
description given in chapters i and 2 of a certain specu-
lative interpretation and rhetorical presentation of the
gospel it is probable that the Apollos party consisted of
91
t\
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w\
1
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y
I Corinthians
The Messages
those who had been captivated by the preaching of the
eloquent Alexandrian, Apollos (compare Acts i8 : 24).
There is no intimation, however, that they were charac-
terized by any doctrinal peculiarity. The Pauline party
would naturally include those who were zealous in their
attachment to the person and teaching of the apostle him-
self, their first instructor in Christian truth. Allusions
to a Judaizing spirit in the church and to a preference for
the primitive apostles {e,g,, 9:1, 2) render it probable
that the Peter party consisted of those who distrusted the
authority of Paul and were disposed to regard Peter as a
superior guide in Christian truth. The Second Epistle,
as we shall see, reflects this tendency yet more clearly.
Those who used the name of Christ as a party watchword
may have been composed of those who had seen or
known Christ in the flesh (see 2 Cor. 5 : 16). We have
no means of distinguishing them sharply from the Petrine
party. Not improbably, they were the most factious of
all, pretending to go back of all apostolic authority.
Many suppose that the party included the more extreme
Judaizers to whom the apostle makes so many references
in the second epistle {e.g,, 10 : 2, 8 ff.; 11:5, 6, 12, 13,
21, ? ', etc.). In any case it is probable that the parties
of Paul and Apollos were Gentile-Christian, and those of
Peter and Christ Jewish-Christian in their sympathies and
tendencies. Paul disapproves of them all alike because
they are contrary to the true and essential unity of all be-
92
of Paul
I Corinthians
lievers in Christ. He reminds his readers that by their
partisan preferences for one and another Christian teach-
er they are cutting themselves off from the common
benefits in which all should share. "Wherefore," he
adds, '* let no one glory in men. For all things are yours ;
whether Paul, or ApoUos, or Cephas, or the world, or life,
or death, or things present, or things to come; all are
yours ; and ye are Christ's ; and Christ is God's " (i Cor,
3 : 21-23).
Ill
THE OCCASION, AIM, AND CHARACTERISTICS OF THE
EPISTLE
The immediate occasion of the epistle seems to have
been to rebuke and counteract the party spirit of which
we have been speaking. But the apostle had another
purpose also. From 5 : 9 it is evident that Paul had writ-
ten a previous letter to the Corinthian Church, and from
several passages (5:11; 7:1; 8:1; 12:1; 16 : 12) it
appears that the church had replied and had requested
further explanation and instruction on certain points. The
topics on which the Corinthians question the apostle are :
the personal relation of believers to wicked men in the
surrounding heathen world, the relative advantages of
marriage and celibacy, the eating by Christians of the
93
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. 4
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1 Corinthians
The Messages
11
J.5J1 i •
I* .4^"
meat of animals offered in idol sacrifices and the use of
spiritual gifts. To answer these questions was a second
principal object of the letter. Incidentally also the apos-
tle takes occasion to plead for a generous collection for
the poor Christians at Jerusalem (16:1 ff.).
No epistle of Paul exceeds First Corinthians in interest.
In variety of subject, in intensity of passion, and in elo-
quence of language it is unsurpassed. The practical
topics which are discussed lead the apostle off into digres-
sions and generalizations of the greatest interest ; for ex-
ample, his comparison of rhetorical and simple preaching
occasions his description of true Christian wisdom in
chapters i and 2, and his refereiiCes to the right use of
spiritual gifts leads him into the matchless eulogy of love
in chapter 13. The epistle is concrete and practical; yet
it contains some of Paul's most important doctrinal pas-
sages as, for example, that on the resurrection (15). It is
a message of complaint and censure ; yet there breathes
through it a spirit of the greatest tenderness. The weak
and erring believers with all their faults are still the
apostle's " beloved children " (4 : 14). Perhaps no epistle
of Paul so clearly reflects the condition of the church to
which is is addressed; certainly none more clearly ex-
hibits the great difficulty of developing a consistent Chris-
tian life in the atmosphere of the Greek morals of the
period.
94
of Paul
1 Corinthians i : 12
I
IV
THE FIRST MESSAGE TO THE CORINTHIANS
I. Salutation and Thanksgiving (1:1-9)
1, Paul, an apostle of Christ by a divine call, and Sos- Salutation
thenes, my Christian brother, write to the church of Cor-
inth, consecrated to God through faith in Christ, and to
all who worship Jesus as Lord ; grace and peace be with
you.
I praise God for your progress in Christian character Thanksgiv-
and knowledge, by which you have attested the truth of mfndation*
the gospel which I preach to you. In no gift of grace are ^^ * ^"^^
you surpassed by any other church. You are not dread-
ing, but anticipating the coming of the Lord, who will
keep you steadfast, and make you ready to welcome him
at his advent. God, who has called you into the Chris-
tian life, will be true to you and will complete your salva-
tion in his eternal kingdom.
2. The Factions within the Church (1:10104:21)
Let me use our common relation to Christ as the basis Rumor cf
for an exhortation to harmony and unity. For I have ^,7 iSia)
heard rumors of strifes and parties within your church*
What I mean is that some are professing themselves to be
followers of me ; others are using in the same way the
names of Apollos, Peter, and Christ.
95
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With such
Sartizanship
'aul not in
sympathy
(i : 13-17)
Paul's plain
manner of
preaching
Christ
(1 : 18-25)
I Corinthians 1:13
The Messages
What ! the name of Christ a party watchword ! My
name used by some as if I had died for them, and as if
their baptism meant some special relation to me ! If
such a perversion of the import of baptism is possible, I
am glad that I baptized so few of your number and so
gave the less occasion for it. For, indeed, preaching, not
baptizing, was my special, divinely appointed work — and
preaching not of a rhetorical and speculative sort, but con-
sisting in the proclamation of salvation through Christ's
death.
I know that this message of salvation through the death
of Christ seems folly to wicked men ; but to us Christians,
who have experienced God's saving grace, it is full of di-
vine meaning and efficacy. For, as the Old Testament
says, God sets at naught the pretended wisdom of men.
Self-sufficient sages and rhetoricians have no standing in
the presence of the divine wisdom of which the cross is
the symbol. Philosophy has long tried to find out God,
and to disclose his will and requirements, and has failed,
notwithstanding his display of his wisdom in his works.
Hence God was pleased to reveal his saving purpose
through the gospel of Christ. The Jews want miracles ;
the Greeks are devoted to philosophy ; we proclaim sal-
vation through the crucified Messiah — a doctrine equally
offensive to Jew and to Greek. But the Christian, whether
he be a Jew or a Greek, knows that Christ is the true
miracle and the true wisdom. For what men in their
96
of Paul
I Corinthians 2 : 6
folly conceive to be wisdom and power bears no com-
parison with the divine wisdom and power of God as re-
vealed in Christ.
See the method of God in salvation, and observe to The gospel
what class it appeals. Very few of those who are wise ?f J'lfmpie
and powerful in the eyes of the world are drawn to the ^umSe
Christian gospel. The churches are composed of people (» '- a^-sO
of humble station and limited education. But in them
God will vindicate his method. He will show how the
true divine power and wisdom will triumph over those of
which the world boasts. You Corinthian Christians are
examples of what I say. God has brought you into fel-
lowship with Christ, who has become to you the power
that cleanses and saves. You verify the Scriptural word ;
Let him that boasts of his privileges and advantages as-
cribe them, not to himself, but to God.
When I preached to you I did not present the gospel in The one
a rhetorical or speculative form. I purposed to display Paul's
no knowledge to you but that of Jesus Christ and of his (2**1.5)"*
saving death. My intercourse with you was accompanied
by great anxiety and depression. My message was not
made effective by rhetorical artifices, but by the working
of the divine Spirit, so that your faith might have, not a
human, but a divine foundation.
But although I thus disclaim dependence upon mere
human skill in thought and speech, we Christians have
a divine phik^sophy which we teach to those who are
I I
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i-" '(•■
rr-ir
I Corinthians 2 : 6
The Messages
The deep
heavenly
wisdom of
the preach-
ing of the
cross
(2 : 6-i6)
V* ■^-■f n
mature enough to receive it. It is widely different from
the false, earthly wisdom of those who are now in high
places, but whose reign will be short. It is a deep, divine
secret which God has long kept in his own purpose. The
mighty ones of earth do not know it ; if they had known
it, they would not have crucified Jesus. It is a philosophy
which may be described in the Old Testament words
which speak of gifts of God which surpass the power of
the senses and the capacity of the mind to imagine and
know. This philosophy speaks of a revelation to the
heart of man, by the divine Spirit, of things which wholly
surpass human knowledge. What man can know another
as he knows himself ? Who can know the deeps of God's
nature and ways as the Holy Spirit knows them ? Now
in accepting the gospel we have become the recipients,
not of the false wisdom of the world, but of the heavenly
wisdom which the divine Spirit teaches, and which en-
ables us to appreciate God's highest gifts. It is this
spiritual wisdom which we teach, not in terms adapted to
the communication of the false wisdom, but in those
adapted to the teaching of the true, thus fitting the meth-
od of instruction to the nature of the truth to be taught.
Now the irreligious man does not discern the meaning of
this higher wisdom ; it requires for its appreciation a ca-
pacity for spiritual insight which he does not possess.
The spiritually minded man can rightly estimate all things,
while he himself is above the judgment of those who have
»8
r
ily
of Paul
I Corinthians 3 : 9
not this spiritual organ of vision. No one, indeed, can
instruct Christ ; but we Christians have a knowledge of
his thought and will , therefore, as spiritually minded men,
we have an experience of divine truth which no one can
gainsay.
Whtii I pr'^.ached to you I was obliged to treat you, not The spiritual
as mature men, but as spiritual children. I taught you oTufe CorL-
only the rudimehts of the heavenly wisdom; you were gj^'J*^^ ?^
not able to receive anything beyond these, and you have their divis-
not yet grown mature enqugh m the Christian life to be (3 : 1-9)
able to do so. Sufficient proof of this inability is found in
the selfish divisions which exist in your church. Are you •
not acting like unconverted men in making the names of
your teachers symbols of alienation and schism ? Who
are these teachers ? Merely agents whom God has em-
ployed to bring to you the message of salvation. Each
did his work according to the gift of grace which he pos-
sessed. We teachers may be likened to those who culti-
vate a field ; one plants the seed, another irrigates the
soil : but it is God alone who can make the seed grow.
The laborers are but his instruments, and have no power,
of themselves, to produce a harvest. Besides, all the
work of the different laborers has the same end, and each
will be held responsible for doing his own part well. I
say we are one, for we are all laborers whom God has
employed to co-operate with him in carrying out his di-
vine plan . You Corinthians are like a tilled field on which
99
1 1
■• 61
1»' ^\
m
1
H
i
m
i
m
iH
mi
ll
m
1
1
I Corinthians 3 : 10
T/i^ Messages
(3 : 10-15)
we have expended our labors — like a building to whose
construction we have contributed.
The true In regard to my own personal ser\ , ,a the upbuild-
basis u( their . . ° , ,_ .*, , , ., ,
church life ing of yoUr church, I remind you that I was its founder. I
taught you to know Christ. Whoever comes after and
seeks to serve you, let him see to it that he builds nothing
incongruous with the foundation, which is Christ. There
can be no other basis for your church than faith in Christ
as Saviour. Other teachers may come, and, as it were,
build into the superstructure of your church various ma-
terials, some perishable, some permanent. The day of
the Lord's coming will disclose what is abiding and what
is transient. That day will test the work of these various
teachers as fire tests the materials of a building. If any
teacher has contributed something lasting to your church
life, he shall be rewarded. But if any teacher's work has
not really advanced your Christian growth, it will go for
nothing. The faith shown in the good intention of the
teacher will save him, but not his work. In the judgment
he will be like one who should barely escape the flames
which consume a building which he has built.
Do you not know that your church is a sacred spiritual
building consecrated to God, inhabited by his Spirit ? To
ruin such a structure is sacrilege, and will be punished
with spiritual destruction.
Beware of self-deception. Do not confound earthly
and heavenly wisdom. Each is folly the view of the
100
To ruin the
church is
sacrilege
(3 : >6, 17)
of Paul
I Corinthians 4 : 4
other. Renounce the self-sufficient folly of the worid The foiiy of
that you may become truly wise. For such vanity and rivaiJy" *"
conceit are folly in the eyes of God, as the Scripture says. ^3 '- »8-23)
Away, then, with this proud and selfish boasting through
preference for one and another Christian teacher! For
you all have a right, not merely to what you derive from
your favorite teacher, but to what you may derive from
them all. Yes, more ; the Christian's possession is bound-
less ; Christ unlocks to you the world's treasures, clothes
life with meaning, robs death of its terrors, fills the pres-
ent with victory and the future with hope. Such is your
privilege ; only remember that all this will prove true in
your case only on condition that you belong to Christ as
he belongs to God.
Your proper attitude toward us teachers should be Christian
determined by what we are — servants who handle pos- but servants
sessions not our own. It is the part of subordinates °^ . ^]^^
such as we are to render allegiance to our Master. Faith-
fulness to him is the test to be applied to us. It is a
matter of small concern to me what estimate with refer-
ence to the fulfilment of my office you or other men may
place upon me. Of just as little consequence would be
my own estimate of myself. For, though I am not con-
scious of any unfaithfulness to my stewardship, yet the
approval of my own conscience and self-judgment is not
a just ground of complacency; it is Christ who is my
judge. Cease, then, from passing these comparative
lOI
1 1?
it if
■1 '%
I Corinthians 4 : 5
The Messages
I
I
i
Your par-
tizanship
fosters con-
ceit and
judgments on your teachers. Whatever praise we each
deserve we shall receive at the Lord's coming, when the
deserts; of men, which are now hidden, shall be fully made
known.
Now I have meant these principles to apply to yonr
attitude toward myself and Apollos, that you may avoid
8upe?ci?ious- conduct contrary to the Scriptures, and the pride and
""s partisanship connected with preferences for individual
teachers. If some of you possess any gift of superiority
over others it is God who has bestowed the advantage ;
what you have you have received from him, and cannot
boast of its possession, as if it had originated with your-
selves. But in your conceit you think you have every.
thing ; you act as if you had already entered upon the
full enjoyment of Christ's kingdom, and that quite inde-
pendently of us ; would that you had entered upon it in
reality and that we night share it with you! For we
apostles are very far from the exaltation which you fancy
yourselves to have attained. Our hardships and perils
make us a gazing-stock, a subject of wonder to angels
and men. In the estimation of such wise and sagacious
Christians as you are, we have no standing at all in virtue
or influence. Our poverty, sufferings, homelessness, and
toil ; our patient endurance under insult and persecution ;
the contempt and obloquy which we have experienced,
seem to count for nothing with you.
I am writing in this severe way for your own good. I
102
of Paul
I Corinthians 5 : 2
am your spiritual father. Though you may have many The sfiirit of
other teachers, I shall always be the one who brought would L
you to Christ. As such, I beg you to adopt my doctrine JJ^^'lai)'.^
and practice of humility and self-denial. And that you
may do this, I have sent to you my trusted pupil Timothy
to teach you the meaning and requirements of these prin-
ciples. Some among you who are hostile to me boast
that I dare not come to Corinth myself, but they will find
that I will come, and that very soon, if the Lord permits,
and then I will put these boasters to the test and see
whether the results of their work correspond with their
great pretensions. For that is the true test. The kingdom
of God, which both they and we profess to promote, does
not consist in boastful claims, but in the divine power
which produces a new life. In what temper I shall be
when I come will depend upon you. If your pride and
division continue, I shall be severe, but if you forsake
your evil courses, you will find me gentle and indulgent.
3. The Case of the Fornicator (5)
Another rumor which I have heard concerning you is Gross im-
° •' morality of
that unchastity is common among you ; and, indeed, that church
there is a case of incest in your church which not even the should be
immoral heathen would tolerate, that of a church mem- cijfined''*
ber living as if in marriage with his own step-mother, (s : 1-5)
Instead of being grieved at this, and proceeding to exclude
the offender, you are as proud and self-satisfied as ever,
103
; ' i
'I
ill
I Corinthians $ : 3
The Messages
That the
church may
be pure
(5:6-8)
A persist-
ently sinful
Christian
must be
disfellow-
shipped
(5 : 9 13)
He ought to have been removed, for, though personally
absent, yet as being present with you in interest and
sympathy, I have passed this verdict of exclusion. Con-
sider me, then, as if present among you, and with your
co-operation as pronouncing, in the name of Christ, the
judgment of excommunication on this man, and remand-
ing him to Satan, that he may inflict upon him sufferings
which will break the power of his sinful lusts, so that he
may be led to repentance and recovery, and thus be saved
at last at Christ's coming. Instead of boasting, you ought
to be purifying your church of such evils. However lim-
ited, they will rapidly spread, like leaven in meal. Re-
move this evil, as the Israelites were required to remove
leaven from their houses before the paschal feast. For
Christ, the antitypical passover Lamb, has been sacrificed
for us, and we Christians are to keep a feast which cele-
brates deliverance from sin. We must allow no defiling
element to mingle in our festival, but celebrate it in sim-
plicity and purity.
In a previous letter I warned you not to associate with
men like the one just mentioned ; but I did not mean that
you must have no relations, in the world at large, with
such men, or with greedy and grasping men, or with idol
worshippers ; it would be wholly impossible, as you sug-
gest, to avoid all association with such men. What I
meant to say — and I now repeat it — was that if a profes-
sing Christian is guilty of such sins, you should withdraw
104
of Paul
I Corinthians 6 : 8
from all fellowship with him. I cannot undertake to reg-
ulate the action of the outside world in such matters. I
am concerned to keep the church without reproach, and
this is equally your own duty and prerogative. Our dis-
cipline cannot extend to those outside the church. These
are amenable to God's final judgment alone. But I have
said enough. Excommunicate this man !
4. Going to Law Before Heathen Courts (6 : i-i i)
When differences arise among you, do not take them be- Disputes
fore the heathen law-courts, but settle them among your- settled
selves by arbitration. It surely cannot be that those who dlllidil^ifot
are to participate with Christ in judging the world are in- JJe'^heat^hen*
competent to settle the most trivial disputes. Surely, if law-courts
angels are to be amenable to the judgment in which Chris-
tians are to participate, the settlement cf affairs pertain-
ing to this life may safely be left in their hands. When,
therefore, cases of controversy arise in your church, do
not refer them to the heathen judges, who have no stand-
ing in the estimate of Christians ; to do so would be dis-
graceful. It must be that there is some one in your
church who is competent to settle such disputes ; you do \
not need to resort to the heathen courts. Indeed, you are
seriously at fault in having such disputes at all. They
cause more evil than they avert. Under the pretext of de-
fending your rights you do injury and injustice to your
105
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i.
■■> ■'
I
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■ t '■'I
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t -
.1 '«il
' 'ft
Si " ■' M
I Corinthians 6 : 9
The Messages
Christian brethren. Let me sum the matter up by re-
minding you of the nature of the kingdom of God. Its
primary demand is righteousness. Wicked men cannot
enter it. Before your conversion you were very wicked.
Remember what your Christian profession means : purity,
consecration to God, salvation through Christ and the
Holy Spirit.
5. The Litnits of Christian Liberty (6 : 12-20)
With respect to the principle of personal liberty, I main-
-with qualifications. One qualification is, that
Christian
liberty does -
not mean tam It-
(6'?'i2-2o)^'" many things which are in themselves permissible are not
wise ; another, that one should not enslave himself to any
course of action, even if it is, in itself, allowable. Apply
this principle to the question of liberty in respect to the
eating of various kinds of food. With respect to the re-
lation of food to the body, it is simply a question of adap-
tation. Both belong to a perishable order. Within this
sphere one may freely use his liberty. But the relation of
unchastity to the body is different. That relation is moral,
and to give the body over to uncleanness is not within the
province of an allowable liberty. The body of the Chris-
tian man is sacred because of his relation to Christ, and
is to share in the blessedness of redemption. In the mys-
tical union of the believer with Christ the body is included.
How utterly inconsistent is this union with that which is
established in social immorality. For, as the Old Tes-
106
of Paul
I Corinthians 7 : 7
lament says, the marital union makes the persons so
united "one flesh." And equally does Christian faith
mean spiritual union with Christ. Now these two unions
are wholly incompatible. Therefore avoid unchastity,
which, above all sins, defiles the body. This sin is pre-
eminently a sin against the body. Now the body of the
Christian is sacred to God, and he has no right to defile
it. You have been consecrated to God through Christ's
death ; therefore you are bound to honor him to whom
you belong by a pure life.
6. The Question of Marriage (7)
Now with regard to the questions which you have asked Paul's pref-
concerning the advisability of marriage, I recommend the the"uninar.
choice of the single state. However, marriage is, no"^[^j*^J®
doubt, a relative good, for it has a certain restraining
power, and averts many temptations. Let both husband
and wife fulfil their mutual obligations. Do not incur the
risks of separation, unless it be by mutual agreement for
a time, in order that you may give yorrselves more en-
tirely to religious devotion. Now this advice I give not
by explicit commandment from the Lord on the subject,
but by way of allowance for the conditions of the time.
But, in general, I prefer that people should remain un-
married. Yet marriage and celibacy are equally gifts
from God in which purity may be preserved.
I repeat the expression of my preference for the un-
107
'ri
1
11
I Corinthians 7 : 8
The Messages
given does
not warrant
needless
separation
(7 : 8-17)
The advice married state, but in cases where seh*-control might be
endangered by following this advice, I recommend mar-
riage. But this preference, which, in the present condi-
tion, I express for celibacy, is not to be construed as
indorsing separation of the married — not even in cases
of intermarriage between Christians and heathen. Jesus
spoke plainly against divorce. If, therefore, partners
have separated, let them either refrain from contracting
new marriages or becomp reunited. But a further ques-
tion arises : What shall those couples do who were mar-
ried before one of the parties became a Christian ? Jesus
gave no instruction respecting such cases, but I give this
judgment : If such couples can peacefully dwell together,
let them by all means do so. For in such cases the un-
believing partner and the children of the union are brought
within the sanctifying influence of a Christian life. But
what if the heathen partner refuses to live with the Chris-
tian ? Then the latter must acquiesce in the separation,
for the effort to perpetuate the union would only lead to
strife. But someone may reply that if the Christian in-
sists upon continuing the union, it may be a means of
saving the one who is not a Christian. I reply that this
result is by no means certain. The more obvious advan-
tages of separation in such cases outweigh this remote
possibility. I have said that in such cases the Christian
is not bound to try to perpetuate the union, but this
liberty, in turn, should be regulated by the principle that
loS
of Paul
I Corinthians 7 : 31
the relations in which one finds himself should not be The natural
lightly esteemed and readily broken up. This maxim I [« be°"* "°
everywhere insist upon. If a Jew becomes a Christian, (^/"Ifa^)
let him be content to be a Christian Jew. Not nationality,
but obedience to God, determines Christian character.
Christianity does not purpose to break up national and
social distinctions. If a slave is converted, let it not
trouble him that he is a slave ; let him use his position as
a slave in a Christian way, and not seek to become free
on the ground that he has become a Christian. For in
Christ social distinctions disappear in a higher unity. The
Christian slave is Christ's free man, and the Christian free
man is Christ's slave. You all belong to one master;
your relation to him transcends all other relations. Let
each be content in his providential station.
Respecting the question which you raise as to parents Reasons for
giving their daughters in marriage, I have no word of preference in
Christ on the subject to which I can appeal, but as one loJIJ°^ ^^*
whom God has graciously enlightened and guided, I give coming
my opinion. I think that in view of the impending ca-
lamities which will precede the Lord's advent it is wise for
them to remain unmarried. In relation to marriage let
each remain in the state in which he is. I do not claim
divine authority for this advice. A person who disregards
it does not thereby commit a sin. But I warn you that
those who disregard it will reap the consequences in
added suffering, and this is what I should like to ward off
109
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id
I. '
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)
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I:
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_■ ^-k
ii
' "V
' Ik
I Corinthians 7 : 32
The Messages
from you by, my present advice. The Lord's coming is
near, and very soon it will make no difference what one's
outward relations or conditions are, since the present
The greater order is soon to ccasc. My concern for you is that you
servic"e"i'jfthebe free to give yourselves unreservedly to the Lord's ser-
(7"r32-4o) vice. This the unmarried can do more easily than the
one who is encumbered by the cares of married life. Here
the virgin has an advantage as compared with the mar-
ried woman. The former may devote herself wholly to
religious life, while the latter is likely to concern her-
self with cares which distract her from this purpose. I
do not wish to put needless restrictions upon you, but to
give you such advice as shall promote your devotion to
Christ and his service. But if now, after all I have said,
a parent or guardian thinks that in withholding his
daughter or ward from marriage, after she has reached a
marriageable age, he would be doing her a wrong, or ex-
posing her to temptation, let him exercise his liberty and
give her in marriage ; he does not sin in so doing. But
where no such conditions as I have supposed exist, it will
be wise to follow my advice. In the former case no sin is
committed ; in the latter, the preferable course is followed.
The marriage bond is broken by death. After the death
of the husband, the wife may marry, but she must marry a
Christian. But I repeat my opinion that she will be wiser
if she remain unmarried ; and I think that on this subject
I am rightly interpreting the divine will,
no
of Paul
I Corinthians 8 : 9
(8 : 4-8)
7. The Proper Attitude toward Sacrificial Meat {^
Now in regard to the question of eating the meat of
animals killed in idolatrous sacrifices, we enlightened Love, not
Christians know that such meat cannot defile us. But in the guide of
the Christian life love, and not mere knowledge, is the ^^^^ ^^ ' '"^^
safest guide. The man who determines to act solely ac-
cording to what is theoretically allowable has not yet
learned the Christian way; for when a man loves God
then a relation of fellowship and likeness between man
and God is constituted. Now, as bearing on this ques- Knowledge
tion, we Christians know that idols have no real power JJ"uiated
to defile meat, and that there is but one true God. For by love
although in the heathen religions there are numerous so-
called divinities, yet in our belief there is only one God,
the source and end of all things ; and one Lord, Jesus
Christ, the agent of creation and redemption. But not all
possess this knowledge. Many uninstructed Christians
who have been brought up to think of heathen divinities
as having real power, cannot rid themselves of the idea
that meat which has been in connection with a heathen
sacrifice is defiled and ought not to be eaten by a Chris-
tian. But our acceptableness to God does not depend
upon such matters. The question of eating it, or not
eating it, is, in itself, morally indifferent. But while you
are thus free to follow either course, you should consider
how your action in so doing will affect others, and regu-
III
n
I CQrinthians 8 : lo
The Messages
The strong late the use of your liberty by regard for their good. To
member the illustrate I If a icrson who has scruples as to his right to
5^"*9-i3) partake of such meat as we have spoken of, sees you, a
fellow-Christian, vho have no such scruples, partaking of
an idolatrous sacrihc:^! feast, will he not be encouraged by
your example to do wlat he is not clear in his conscience
that he has the right to do ? This is what I mean by a
use of knowledge which is not regulated by love. You
may so use your liberty, in itself allowable, as to make it
a means of moral destruction to the weak Christian. If
you do thus proceed in a reckless disregard of the weak-
ness and ignorance of others, you do them a great moral
injury and violate the law of Christ. So that if the ex-
ercise of my liberty to eat of sacrificial meat is likely to
have such an evil effect upon others, I will utterly forego
its use.
His right to
support as
an apostle
(9 : I-")
8. Paul's Own Example of Self-Denial (9)
In regard to freedom and self-denial, I have practised
the principle which I now commend to you. My apostolic
office, my relation to Christ, and my work in converting
you to Christ would seem to involve some rights and
claims. For whoever else may doubt or deny these, you
Corinthians, my converts, certainly will not do so. When
the validity of my apostleship is called in question, your
conversion by me is my effectual answer. Have I not,
then, a right to support at the hands of the church which
112
of Paul
I Corinthians 9 : 12
I have founded ? Have I not a right to marry a believ-
ing wife and to take her with me on my apostolic journeys,
as other Christian workers have done ? On what ground
can it be claimed that Barnabas and I are the only Chris-
tian teachers who have no right to be supported by those
for whom we labor ? Do soldiers support themselves ?
Do planters and shepherds refrain from sharing the prod-
uct of their vineyards or herds ? Does someone answer
that I am pleading a principle of mere human prudence ?
Does not the Scripture contain our principle ? When the
law forbids the putting of a muzzle on the ox when thresh-
ing, does the maxim relate to mere brutes ? In giving
this law God is not concerning himself for them, but is
giving a principle which is applicable to us Christian
teachers in order to encourage us in our work with the
prospect of a just reward for our labor. Now if we be-
stowed upon you spiritual benefits, the greater good, is it
unreasonable that we should receive from you our material
support, the lesser good ? No one else ever did for you
what I and my helpers have done. If anyone possesses
the right to support from you, surely we do ; but we have
freely renounced all our claims and have willingly endured
hardships and privations, in order that we might not give
to anyone a ground of criticism or complaint against us
and thus embarrass our work. The priests, indeed, have
a portion of the animals offered in sacrifice for their own
needs. And Jesus taught thai the laborer in his service
113
ii
His reason
for refusing
to accept
support
(9 : 13-^S)
I Corinthians 9 : 13
The Messages
His readi-
ness to sacri-
fice himself
for the sake
of others
(9 : 19-22)
is entitled to his food. I have freely relinquished my
rights in this matter, and I am not defending them now
in order to claim them, for I would rather die than fore-
go the joy of preaching the gospel without asking any-
thing in return. In relinquishing my right to support
from my converts, I have, indeed, a ground of boasting,
for I do that on my own accord ; but in the matter of
preaching the gospel there is no such ground, for I am
not doing that of my own independent volition, but in
consequence of a divine call. That I must do ; I should
be guilty of disobedience to God if I did not. For one
may speak of reward, a claim to some special credit, in
cases where, as in the matter of support, one renounces
a right which he is at perfect liberty to enjoy ; but when,
as in the matter of my preaching, my duty is divmely im-
posed, I am acting subject to the will of another, and it
is a question not of personal liberty to choose either of
two courses, but only of faithfulness to the divine com-
mand. Now if in this matter of my self-denial I speak
of reward, in what does the reward consist ? I find it in
making the gospel free and in being able to ask nothing
in return for preaching it. So far from doing what I had
the abstract right to do, I have made every possible con-
cession wherever I saw a possibility of winning men to
Christ. I have accommodated myself to Jewish prejudices,
that I might win the Jews ; I have been careful to lay no
needless burdens upon the heathen. In all cases I have
114 .
it;'
of Paul
I Corinthians lo : i
made the law of Christ the necessary and essential thing,
and have aimed to win both classes to its acceptance. I
have made concessions to the scrupulous for the sake of
their salvation ; in fact, I have made it my principle to do hjs supreme
everything possible to adapt myself to the needs, preju- S? 23-27)
dices, and weaknesses of all classes of men, in the hope
that I might lead some of them to Christ. And through
this consecration to Christ's work I hope myself to become
a partaker in the final salvation. In the Greek athletic
games there is something to be won. All the contestants
strive for it, but only one receives it. This fact imparts
eagerness and zeal to the contest. Let a similar zeal ani-
mate the runner in the Christian race. Again, the athlete
who will win must be trained and disciplined. If men
will practise rigid self-control as a means to winning a
mere earthly prize, how much more should we practise
self-discipline as a means to winning the heavenly re-
ward ? I am trying so to run with the confident assur-
ance of success ; I am waging the conflict as the boxer
does when he does not uselessly strike into the air, but
vanquishes his opponent. I am subjecting my body to
severe discipline, lest I fail in my effort to win men and
so prove myself an unacceptable servant of Christ.
9. Christian Freedom Not to be Abused (10 : i to 11 : i)
Let me enforce my exhortation to faithfulness and zeal
by lessons from our Jewish history. Our fathers passed
115
s\
I ;
i '
{; '■'%
I Corinthians lo : 2
The Messages
The Israel-
ites an ex-
am [ilo uf the
danger of
over-confi-
dence
(lo : 1-14)
Christianity
and idol-
worship
have noth-
ing in com-
mon
(10: 15-22)
safely through the Red Sea under the protection of
Jehovah. In this experience they entered into special re-
lation to Moses as their divinely appointed leader. They
enjoyed the divine provision for their spiritual needs, for
Christ was invisibly present with them. But in spite of
all these blessings, most of them were disobedient to God
and incurred his displeasure, in consequence of which they
perished on the journey. Now these events illustrate the
danger of disobedience and smful desire. Do you, then,
beware of idol worship with the frivolity and revelry which
accompany it. Avoid with equal care social impurity, such
as some of them were guilty of, and in consequence of
which large numbers of them suddenly died. And let us
not presume upon God's mercy, as they did, and thereby
miserably perished ; nor complain against God, as they
did, and died by a plague. Now these events contain
lessons for us ; they are applicable to our case, who live
in the closing age of the world. Give heed to the
warning and remember that your moral trial is not too
great to be borne, and that God will give you strength
and victory. The conclusion of all is : Avoid idol wor-
ship.
Let me now apply this warning ; You shall see if the
application is not just. Do not the wine and the bread
in the Lord's supper symbolize fellowship with Christ?
And does not this common fellowship with Christ make
all believers one, even as the source of their spiritual
116
%\m
of Paul
1 Corinthians lo : 26
tain
live
the
too
ngth
wor-
life is one ? Look at the outward, typical Israel. Did
not participation in the sacrifices make them sharers in
the truths and blessings for which the altar stood? I
do not mean to imply in this illustration that heathen
sacrificial feasts have any such realities corresponding to
them as the Jewish sacrifices have. There are no beings
corresponding to the heathen's conception of their divin-
ities. The demons correspond more closely to those con-
ceptions than any other beings. Really, idol worship is
demon worship, and Christians must have no fellowship
with demons. You cannot be in fellowship with Christ
and in fellowship with demons at the same time. Or, if
we think that we can unite things so diverse, are we pre-
pared to challenge the Lord's anger? Could we escape
the consequences of his displeasure ?
Returning now to the question as to the limits of Chris- Christian
liberty is
tian liberty, I repeat that the Christian has the abstract limited by
right to do whatever is not in itself sinful ; but considera- aJd^iov"*^^
tions of Christian wisdom and expediency sometimes put^^°;^^3
practical limits upon that freedom. Some things, in them-
selves allowable, are not adapted to the building up of
Christian character, and the Christian is not to regard his
own interest alone, but also that of others. Respecting
the perplexing question of eating sacrificial meat I would
give the following advice: In the purchase and use of
meat raise no questions and indulge no scruples as to
whether it is sacrificial meat or not, for all that the Lord
"7
»
I '
to
-;
!*ii
'«>»]
I Corinthians lo : 27
The Messages
has made is good. But if some one else has scruples the
case may be altered. Suppose, for example, that you are
invited to a dinner at the house of an unbeliever and you
wish to go. Do so freely, and eat what is provided with-
out raising any question, on grounds of conscience, re-
specting the meat. But if someone points out to you
the fact that the meat offered is sacrificial and evinces
scruples as to his right to eat it, then refrain from eating
it yourself for the sake of conscience ; not, indeed, for the
sake of your own conscience, but for the sake of the con-
science of the other man, who would be misled and in-
jured by your eating. Such action would have its sufficient
reason in the weakness of the scrupulous man, for, in it-
self considered, one's liberty is not determined by some-
one else's conscience, but by his own. I say, then, that
it is wholly on the other man's account, and not on my
own, that I should refrain from eating in such a case, for
if I can eat with genuine thanksgiving to God, why should
anyone impute sin to me in so doing? Let us do all
things, including eating and drinking, in such a way as to
honor God in the doing of them. Beware of creating
moral hindrances for anyone. Adopt my principle of re-
nouncing personal advantages and rights, and let your
motto be, the salvation of the grea'^est possible number.
Follow this rule of self-renunciation vvhich I have adopted,
for I derived it from Christ himself.
ii8
of Paul
I Corinthians ii : lo
lo. Proper Conduct in the Church Assemblies (ii : 2-34)
I praise you for the deference which you show to me
and to my teachings. But there is one point of propri-
ety on which I wish to correct your practice. God has The women
established an order of dependence. Every man is de- their heads*
pendent upon Christ, and in like manner is woman, in [fj^? ^'.^j).
the order of nature, dependent upon man, as Christ is
dependent upon God. Now it agrees with this natural
headship of man, on the one hand, and the natural
dependence of woman, on the other, that in a public
assembly the men should appear with unveiled, and the
women with veiled, heads. If the man wears the symbol
of dependence, he offends against the order of nature, and
if the woman prays or speaks in public without this symbol,
it is as disgraceful as for her to have her hair cut short,
I therefore say that a woman might just as well have her
long hair cut off as to appear thus in the public assembly
without the veil. Man should not wear the badge of
dependence, since as God's first creation, according to
Genesis, he is the direct reflection of God's glory ; where-
as woman, as an indirect and mediate creation of God, has
a secondary position and should wear the mark of her
dependence upon man. For man was not made from
woman and for woman, but woman was made from man
and for man ; therefore ought she to wear the veil, the
sign of man's authority over her — the more so since
119
V ' - )a
I Corinthians ii : ii
The Messages
the angels are looking down upon your assembly, noting
your behavior. But there is also a sense in which man
and woman are mutually dependent. For as, at the be-
ginning, woman was created from m?.n, so subsequently,
man is born of woman, and both alike in all their relations
and functions are dependent upon God. I leave it to
your own sense of propriety whether it is seemly for a
woman to pray in public with unveiled head. Does not
a natural sense of what is fitting clearly show the impro-
priety of a man's letting his hair grow long ; and, with
equal clearness, the propriety that woman should wear
her hair long, since nature has thus provided her with a
kind of natural veil ?
At the love- Nqw if anyone cares more for his own personal and
feasts there ■' ^
should be no selfish Will than he does for the common good, let me say
or'excess to him that the interests of the churches are inconsistent
(ii : lo-aa). ^jj.j^ ^^^ ^^^ habit of mind. I am constrained to rebuke
your spirit of contention, because it makes your meeting
together in the church more of a hindrance than a help to
your Christian life. For, to begin with, I hear that your
church is badly divided, and I must think that the report
is in a large degree true. Such factions are the unavoid-
able means whereby the genuine Christian life is tested
and shown. But with your present habits it is impossible
for your church properly to celebrate the Lord's supper.
You make the occasion a scene of contention and revelry,
for, instead of waiting till all may be supplied, each one
1 20
'4.
of Paul
I Corinthians 1 1 '.34
m
. ne incon-
eats and drinks what he has brought, and the result is
that those who have made no contribution to the feast re-
ceive nothing, while others drink to excess. If the object
is simply to eat and drink, why do you not do so at home ?
Or, have you no reverence for the assembly and no con-
sideration for the poor who are thus leti. unsupplied ? I
cannot but condemn such behavior. How incongruous
it is will be evident when I recall to you the origin of the fSUn-
Holy Supper. It has been handed down to me irom^^] l^^^^T"^
Christ himself how 01* the solemn night of his betrayal
he took bread and wine and instituted this sacred rite,
telling his disciples that it was a memorial of him and a
token of his suffering and death on their behalf, and that
they should observe it as such till his advent. Now by
such shameful conduct as I have described you profane
Christ and his saving death. Let every one test himself The observ-
by considering whether he is partaking of the supper with rite a sacred
a fitting sense of its sacredness. For one's participation cant af"'
in it is self -condemned if he partakes of the feast with no ^" • *^~34)
sense of the saving significance of Christ's death. The
prevalent sickness among you, and the death of some of
your number, is a punishment upon such irreverence. If,
in this matter, we exercised self- judgment, we should not
incur the divine judgment. But when we do thus incur
sickness or suffering for our sins, it is the Lord's discipline
whereby he is seeking to lead us to repentance and salva-
tion. The conclusion is : When you meet to observe the
121
* si
\ ■■
p '
ij I
'^\
t'f
I Corinthians 12: i
The Messages
The primary
test of all
gifts
(12 : 1-3)
Lord's supper, avoid all unseemly greed and haste ; wait
till others can be served. Do not make the sacred feast
a mere occasion for satisfying hunger ; to do so is a wicked
perversion of its purpose. As to other matters of order,
I will regulate them when I visit you.
1 1 . The Right Use of Spiritual Gifts (12 : i to 14 : 40)
Now with respect to spiritual endowments concerning
which you have asked, I would remind you, in the first
place, that, as converts from heathen superstition, you
need instruction and guidance. The very first thing to
be understood is that the confession of Jesus Christ as Lord
is the key-note of all inspired speech. The primary test
of the Spirit's inspiration is: Do you acknowledge the
Lordship of Christ ?
Another point to be noted is that the gifts in question,
no matter how various they may be, have one source. It
is God who by his Spirit bestows them all. A further
test to be applied to these endowments is that of utility.
Now all these diverse gifts of speech and of action have
one source — the divine Spirit, who apportions them to
the different members of the community.
The variety The Unity of thosc who possess the various gifts is
vahirof the aualogous to the unity of the body ; they arc all one in
fi2^^ 12- i) Christ. Their baptism into Christ signifies their unity in
him, whatever their nationality or social condition. Ap-
122
Their unity
(12 : 4-11)
of Paul
1 Corinthians 13 : i
ply the analogy of the body ; no member can refuse to be
a part of the body, because it is not some other member.
What kind of a body would that be which consisted of
only one part or member ? As a matter of fact, God has
constituted the body out of various members, each with
Its special function. Otherwise, there would be no real
body at all, but now, in fact, many members compose the
one body. That being so, no one member can dispense
with any other, not even in the case of the weaker parts
of the body ; for these, too, are necessary to the complete-
ness of the body : nor in the case of the less honored
members, upon which, however, we bestow an honor pe-
culiar to themselves, thereby offsetting the special honor
which nature has bestowed upon some parts of the body.
Thus God has given unity and harmony to the body by
assigning to each part its own place and use, so that the
good of one is the good of all. Now apply the analogy to
the church, the mystical body of Christ. Each Christian
is a mei iber of Christ and has his own function to ful-
fil. There are the various offices and gifts, greater and
lesser. Estimate them according to their relative value
and usefulness, and I will now tell you what is the prin-
ciple by which they are to be tested and measured ; it is
love.
If love does not inspire and direct the use of the gift of ah gifts vai
, ^ ^. • _ ueless with-
tongues, Its expression, however ecstatic, is mere mean- om love
ingless and valueless sound. The ability to interpret di-^'3: 1-13)-
123
r Ai
i.aJ
I Corinthians 13:2
The Messages
vine truth, the knowledge of divine mysteries in their en-
tire number and compass, the most heroic trust in God's
power, would have no value without love. The noblest
gifts of generosity, the greatest deeds of self-sacrifice, are
morally worthless if love is not their motive. Love is
patient under provocation, is not jealous of others' good
fortune, is not vainglorious or proud, is averse to unseemly
contentions, is unselfish, does not yield to anger or hate,
nor harbor revenge ; glories not in the triumphs of wrong,
but in the triumphs of righteousness ; endures, trusts, ex-
pects, and perseveres without limit. Love is an imper-
ishable virtue ; the gifts of prophecy, of tongues, and of
knowledge serve a temporary purpose and shall pass away.
For these gifts are all partial, and the partial must give
place to the perfect principle, the sum of all goodness.
Our future perfection in love will be as much gi^ater than
our present spiritual endowments and attainments as the
speech and thought of mature manhood are superior to
those of childhood. For how imperfect is our present
apprehension of divine things! Our present knowledge
of them is only indirect and indistinct ; but in the future
life it will be direct and immediate ; now it is partial, but
then shall I plainly know spiritual things with a knowl-
edge like that of God. To sum the matter up : In con-
trast to the temporary gifts, there are three enduring virt-
ues, faith, hope, and love, but the most fundamental and
comprehensive of these is love.
124
of Paul
I Corinthians 14 : 15
I :^
Cultivate love, which is the regulative principle of all The gifts of
the gifts, yet not in such a way as to neglect the latter, of JJSfo**^^
which prophecy is especially useful. Prophecy, I say, is J.°^ared
preferable, because the ecstatic speaking with tongues is (m : «-»9)
unintelligible and does not edify the hearers. The prophetic
exposition of truth, on the contrary, is helpful and instruc-
tive to those who hear it. Prophecy, as compared with
tongues, ministers more to the general good of the believ-
ing community. The former is, therefore, the preferable
gift, because it is more useful, unless the ecstatic speaking
be interpreted. What would be the profit of my speaking
to you in ecstasy, unless I accompany such speech with
some clear communication of truth ? To do so would be
as useless as it would be to make confused and meaning-
less sounds, when a trumpet-call to battle is needed. In
like manner our religious utterance will be to no purpose
if it is not clear and intelligible. Each language has, no
doubt, a meaning of its own, but if one does not know the
language which is spoken to him, no idea is conveyed.
Let the practical tests of utility and helpfulness be applied
in your cultivation of all spiritual endowments. Let the
speaker in tongues seek the gift of interpretation, for in
ecstatic prayer there is no clear idea corresponding to the
feeling expressed. I will therefore so engage in prayer
and praise that there shall be not merely an energy of de-
vout feeling, but of thought as well. For if prayer is only
fervent and excited without being intelligible, how can
125
M
W'\--A
■ I M
11
V.
'V
' U':'4j
Js^
i''l
I Corinthians 14 : i6
The Messages
Limited
value of the
gift of
tongues
(14 : 20-25)
r.i!^'
if'
one who is unaccustomed to such utterance make it his
own ? In such a case the worship is, no doubt, sincere,
but it is unprofitable to the hearers. I yield to none in my
mastery of this gift, but I insist that the fewest words of
intelligible speech are more useful in the public assembly
than any amount of mere ecstatic utterance.
You must cultivate the power of distinguishing the useful
from the useless ; it is only with respect to evil that you
are to be as innocent as children. As the prophet warned
Judah of an invasion by the Assyrians, so now God is
warning unbelievers by means of the strange language of
this gift of tongues — a gift which serves to point out un-
believers and to evoke expressions of their contempt for
the church, whereas prophecy tends to evoke faith and to
call out its expression. In illustration, suppose the whole
congregation to be assembled and all to be engaged in
ecstatic speech. Suppose there comes in a person who is
unfamiliar with such an exercise, or who is prejudiced
against your religion. What will be the effect upon him ?
Will not his opposition and contempt be strengthened
and expressed ? But, on the contrary, suppose all to be
occupied in prophesying. How different the impression
and effect ! The truth clearly and strikingly uttered finds
his heart, discloses his need, and overpowers his unbelief,
so that he bows in penitence and confession.
What, then, is the conclusion to be drawn from the fact
that the gift of tongues is attended with all these disad-
126
of Paid
I Corinthians 14 : 35
vantages? It is that each should exercise his peculiar utihry the
gift without exaggeration or extravagance and with a view of^s^irimai^
to edification. Let edification, I repeat, be the test of all ?J^*? ^g_ ^
such exercises. On any given occasion let there not be
more than two or three speakers in tongues; let these
speak, not at once, but successively, and let what they say
be explained to the congregation. If no interpreter is at
hand, let the ecstatic speaking be a silent exercise between
the speaker and God. Let the same rule as to the num-
ber of speakers apply to the prophets, and let those who
listen judge whether what is said proceeds from the Spirit
of God or not. If while one prophet is speaking, some
truth is disclosed to another who is sitting and listening,
let the one who is speaking stop and let the other speak.
For by thus giving way to one another all the prophets
can speak in turn, so that all the members of the church
may be benefited by the utterance of each. And the
truly inspired prophet will be self-restrained and self-con-
trolled, for God's inspiration does not lead to disorder and
excess, but to quietness and ' irmony. This principle I
everywhere insist !ipon.
The women of your church are not to speak in the pub- Behavior of
lie assembly, but to be under the law of dependence, as Swassembiy
the Old Testament requires. They are not even to ask <*♦ • 34-36)
questions in public ; if they wish instruction, let each ask
her own husband at home, for it is grossly improper for
women to take part in the public meetings of the congre-
127
51:
i!i_«
S !
|: ^^
I Corinthians 14 : 36
The Messages
Importance
of the in-
struction
concerning
the use of
the gifts
(14: 37. 38)
Two final
words
(»4 : 39. 40)
gation. Or, as against these instructions, will you assume
that you were the originators and sole possessors of
Christianity and have a right to determine its demands ?
Once more, with respect to the use of the spiritual gifts
— let each man who prides himself on possessing such a
gift recognize in the regulations which I have given con-
cerning them a divine commandment. But if anyone
from vanity and rivalry wilfully ignores my instruction,
let him know that God ignores him.
My conclusion is : The gift of tongues need not be dis-
used, but the gift of prophecy is more helpful ; but, in
any case, the rule is : A seemly and orderly use of all
gifts.
12. The Proof s and Meaning of the Resurrection {\^
The grounds Let me remind you of the nature and basis of the gospel
ChrSt? '" which I taught you and on which — if it is a valid gospel —
resurrection your salvatiou is based. Chief among the facts which I
derived from the tradition of Christ's deeds were these :
his death on behalf of our sins in fulfilment of prophecy j
his burial ; his resurrection on the third day in agreement
with Scripture ; his manifestation of himself to various
disciples, some of whom have died, but the majority of
whom are still living; then, his appearance to various
apostles, and, finally, his appearance on the road to Da-
mascus to me, who am utterly unworthy of such a favor
from heaven. For when I think of my persecution of the
128
of Paul
I Corinthians 1$ : 17
church I feel unworthy the name of an apostle of Christ.
Yet, through the favor of God, I am such, and by his
divine aid I have been able to prove myself such, and to
outdo in toil and suffering all the other apostles ; yet I
take no personal credit for this, for it was God who girded
me for my work. But no matter who did the work of
setting the gospel on its way, the substance of that gospel,
as I preached it to you and as you received it, consists in
the facts which I have just stated.
Now, assuming the truth of the cardinal point in my Christ's
preaching — namely, that Christ rose from the dead — how precluded"
can some of your number say that there is no such thing Jf^uf ^^'
as resurrection of the dead ? Look at the consequences resurrection
of such a denial. If resurrection in general is to be thus
denied, the resurrection of Christ (which you have be-
lieved as an essential fact of the gospel) would have to be
denied also ; and if that is denied, our teaching would
have to be regarded as false, and your faith (which was
built upon this alleged fact) would be undermined. A
further consequence would follow : such a sweeping de-
nial would challenge the truth of our testimony to the fact
of Christ's resurrection. We asserted his resurrection as
a fact ; if the current denial of resurrection is warranted,
our assertion is false. For if there is, in general, no such
thing as resurrection, then, of course, there could be no
specific instance of it, such as the resurrection of Christ ;
and if this alleged event on \^^hich you based your hope
129
I Corinthians 15 : i8
The Messages
Christ's
resurrection
the guaranty
of the resur- of
rection of his
followers
(15 : 20-38)
of salvation did not occur, then your confidence was
groundless, and you have not been saved at all. A further
consequence would follow such a denial: our fellow-
Christians who have died have not been saved. If in our
present life we have only a hope which is doomed to dis-
appointment, how dreary a prospect should we have in
view of all our labors and sufferings !
But how contrary to fact are all such doubts ! Christ
did rise from the dead, and his resurrection is the pledge
the resurrection of his people. For as Adam, the
natural head of the race, introduced sin and its conse-
quence, death, so has Christ, the spiritual head of hu-
manity, guaranteed the victory of life. In achieving this
victory this is the divinely arranged order ; First, Christ's
resurrection, the type and pledge of resurrection ; then the
resurrection of his followers at his advent ; then the con-
summation of the age, when he shall surrender his medi-
atorial rule to God, having put in subjection all hostile
powers. For, as the Scripture intimates, he will subdue
all foes, the last of which is death. But, of course, this
subjection of all things to Christ does not include God
himself ; on the contrary, God remains supreme, and even
Christ shall voluntarily subject himself to God, that he
may be the power which rules supreme in the perfected
Messianic kingdom.
If we could not cherish such a hope of future blessed-
ness, there would be no meaning or comfort in vicarious
130
ii
he
ted
of Paul I Corinthians 15 : 37
baptism on behalf of the dead. If the dead are not to The futility
hve, it is meaningless to receive baptism in their stead, faith wuh*"
If the dead rise not, what folly it is for us Christian °;j^ Sre"
workers to go on exposing ourselves to dangers and to j>o",
death ! For such is my life. I solemnly assert that, as
truly as I boast over you as my converts, I am every
day at the point of death from peril and hardship. If
with no good hope of reward in the future life I jn-
tended with strong and cruel enemies at Ephesus, of what
use was my effort ? On this supposition the natural con-
clusion would be : Let us freely enjoy the present life,
for there is nothing beyond it. But I warn you against
the immoral conclusion which is likely to follow the de-
nial of resurrection; association with such deniers will
lead to the adoption of their evil principles. Arouse your-
selves from the stupor caused by this denial ; refuse to
yield to those who defend it ; their pretended knowledge is
but ignorance of God ; I speak thus to shame y ju for having
allowed yourselves to be influenced b/ such persons.
But someone will raise the objection : How can resur- An arp-
rection be conceived ? With what sort of a body do men resurrection'
come forth from the realm of the dead ? A thoughtless anaiogV^""^*
objection ! In the reproduction of grain death is neces- (15 '- 35-44)
sary to the fuller life which issues from the seed sown ;
and, moreover, the product which issues from the seed is
something new and something greater than the seed it-
self. God, in the mysterious processes of nature, clothes
131
1 1 s-f ^
Ml
II' I
I Gorinthians 1 5 : 38
The Messages
the life of various seeds in new forms which are appro-
priate to their various natures. Another analogy carries
us a step farther. In nature we observe a great variety of
bodies adapted to the J.ements — earth, sea, air — in which
various creatures are to live. In like manner, as between
heaven and earth there is a difference in the bodies of
their inhabitants as respects dignity and beauty ; likewise
among the heavenly bodies, sun, moon, and stars, there is
wide difference in brilliancy. There is an equal difference
between the resurrec- ion body and that which dies and is
buried ; the latter is subject to the law of corruption, de-
cay, and death, sharing the fate of nature, while the for-
mer is free from this law and belongs to a higher order.
An arKu- As the present body is adapted to this perishable order of
the order"of naturc in which we now live, so the future body shall be
Sulr"** adapted to the life of the world of the Spirit. Hence
(15 : 45-49) Adam, the head of natural humanity, may be described as
partaking in nature's decay and corruption ; while Christ,
the head of spiritual humanity, may be described as a
Spirit who brings our life to perfection in the world to
come. But the processes of nature come first, those of the
spiritual world last, in order of time. The head of natural
humanity belongs to the changing and perishing order ;
the head of spiritual humanity to the higher and heavenly
sphere ; and, accordingly, man on his natural sid^ '.hares
in the changing and perishing order of nature, while
through union with Christ he shares in the heavenly order.
132
of Paul
I Corinthians i6 :4
As, therefore, we share the fate of nature in this world, so
we shall attain the likeness of the glorified Christ in the
world to come.
But we may be certain that our present corruptible The perfec
bouies cannot partake of the life of that heavenly world, futi^ life
A marvellous transformation will be accomplished at ^^5 : 50-58)
Christ's coming. That transformation will affect living
and dead alike. Suddenly the Lord will come and raise
the dead and transform us all, whether living or dead, into
his own likeness. For our natures must be purged of all
corruptible elements. And when this transformation shall
be accomplished, then the triumph of life over death will
be complete, and the soul can celebrate its final victory.
It is sin which imparts bitterness to death, and it is the law
which intensifies the power of sin, but we praise God that
through Christ he delivers us from both these hostile
powers. And now since we obtain this deliverance only
through Christ, let us be obedient, faithful, and true to
him, and we shall not fail of our heavenly reward.
13. The Collection for the ferusalem Church and
Personal References (16)
Be diligent in laying aside your alms on each Lord's The contri.
day for your needy fellow-Christians at Jerusalem, so that Jhe'nTOdy
your contributions may be ready when I next visit you. Christians at
Then your gifts may be sent by such delegates as you may (16 : 1-9)
appoint, and, if occasion serve, we may go together. 1
136
\ \
"il
^!fl
* ; '■ ;h
m\
I Corinthians i6 : 5-24
am coming to you by way of Macedonia, and expect to
remain some time, perhaps all winter, and then to move
on, for I do not want to pay you a mere passing visit ;
but I hope to stay till Pentecost here at Ephesus, where I
am meeting at once with great opportunities and with
great opposition.
Posuble If Timothy visits you, give him no cause of anxiety
TS^thy"* ^^^ receive him with respect, and send him back to me
ti6- wSSr ^^^ ^^® bearers of this letter. ApoUos was not disposed
to visit you at present, but hopes to do so later.
Exhorta- Be ready for the Lord's coming, faithful, courageous,
•tautations 2Uid manly in your religious life, banishing the spirit of
(16 : 13.34) faction by the spirit of love. Accept the leadership of
those faithful laborers who in coming to me supplied the
lack of your presence. All the Christians here send sal-
utations. I add my greeting in my own handwriting. If
professing Christians among you continue by jealousy
and strife to deny their love to Christ, their end must
be destruction. Our Lord is coming to judgment. The
grace of Christ and my love be with you.
134
THE SECOND EPISTLE TO THE
CORINTHIANS
: p
i
THE SECOND EPISTLE TO THE
CORINTHIANS
HOW THE EPISTLE CAME TO BE WRITTEN
The principal circumstances which called forth this epis-
tle were as follows : Titus had been sent by the apostle to
Corinth to learn the condition of the church there (2 Cor.
7:6). Had the spirit of faction subsided or increased ?
Had the offender, spoken of in the First Epistle (5), been
disciplined? Was personal hostility to himself on the
wane or on the increase ? Such were some of the ques-
tions which were agitating the apostle's mind. Meantime,
he was driven from Ephesus by the tumult raised by the
craft of shrinemakers (Acts 19 : 23 ff .) ; he appears to
have been in impaired health at the time ; and, to add to
his sufferings, when he arrived at Troas, where he expected
to meet Titus and to hear from Corinth, his hopes were
disappointed (2 Cor. 2 : 12, 13).
But the apostle pressed on into Macedonia, where he
met Titus with news of the Corinthian Church. His re-
port was, in the main, encouraging. The fornicator had
137
':j2
m
4 .,
8 if 4.
1 Corinthianis
The Messages
been excommunicated, and, what was still better, had re-
pented, so that Paul could now recommend his restoration.
The church as a whole was loyal to the apostle and to his
teaching. A minority, however, was still making trouble.
The factious spirit still remained. On the part of some,
hostility to him had increased.
The report of Titus thus gave rise to mingled joy and
grief. The epistle reflects both these feelings. The
earlier chapters are predominantly cheerful and commen-
datory, the later mainly sorrowful and severe. In the
light of these facts the aim of the letter may be described
as threefold: (i) to encourage and instruct the church
(1-7) ; (2) * > induce the Corinthians to make a col-
lection for the poor Judean churches (8, 9), and (3) to de-
fend the writer's apostolic authority against the calumnies
of his enemies (10-13).
THE CHARACTER AND VALUE OF THE EPISTLE
The epistle is less orderly in its structure than most of
Paul's letters. It bears the traces of the tumult of pas-
sion out of which it sprang. The thoughts flow, as it
were, red hot from the furnace of the apostle's feeling
and are accordingly characterized by intense heat and by
a somewhat rough and jagged form. In the mingling of
«38
of Paul
2 Corinthians
joy and grief, of praise and indignation, of tender feeling
and bitter irony, this epistle is unequalled among the
writings of Paul. It should be added that in the " tem-
pest, torrent, and whirlwind of his passion " the apostle
has often passed abruptly from one point to another, has
disregarded, in an unusual degree, grammatical regularity
and precision, and has accordingly furnished his readers
with some of the most obscure and difficult passages to
be found in all his writings.
Despite the obscurity of the epistle, it throws important
light upon the personality of the apostle. It presents him
in the character of a defender of his own personal honor
and official authority. Though reluctant to speak so
much of himself as he feels compelled to do, he speaks in
his own defence with impressive dignity and courage.
No epistle more clearly refit:cts Paul's sense of personal
honor and his consciousness of a divinely given mission
in the founding of the church.
Ill
THE RELATION OF THIS EPISTLE TO FIRST
CORINTHIANS
No one can read the two epistles to the Corinthians to-
gether without seeing that they contemplate and reflect
139
■\'-
'^1
•1
2 Corinthians
The Messages
essentially the same conditions. The allusions to moral
faults and Judaizing tendencies in the Corinthian church,
and the references to specific topics which are treated in
the earlier letter show that they were not far separated in
point of time. We learn from several references in the
second letter (i : 15, i6; 2 : 12, 13 ; 8 : i ; 9 : 2) that it
was written in Macedonia. In it the apostle also alludes
to the persecutions which he had recently experienced in
Asia (i : 8). Thus the letter falls within the sojourn o^
Paul in Macedonia (Acts 20 : i ff.) after his long residence
in Ephesus and, very probably, within the same year as
I Corinthians, a.d. 57.
But, despite this close relation of the two epistles, they
are, in many respects, quite unlike. The Second Epistle
is far more special, personal, and apologetic than the first.
In tone it is much more severe. It makes more use of
satire and irony. In 2 Corinthians the various moods of
the apostle so intermingle and play into one another that
one is often at a loss to know in just what sense some of
his words are intended to be taken. It is largely due to
this mingling of tenderness and severity, of seriousness
and satire, that the epistle is so obscure. But if, on the
one hand, some passages almost defy clear explanation
{e.g., 10 : 13-16 ; i ! 112), there are others which are justly
regarded as among the brightest gems of biblical litera-
ture {e.g., 3:1-11; 4:7-15; 5 : i-io; II : 21-28).
140
of Paul
2 Corinthians i : 12
IV
THE SECOND MESSAGE TO THE CORINTHIANS
I. Salutation and Thanksgiving (i : i-ii)
1, Paul, a divinely appointed messenger of Christ, and Salutation
Timothy, my fellow-worker, salute you Corinthians, and ^^ * '' '^
all the Achaian Christians, with wishes of mercy and
peace.
We render praise to God, the Father of Christ and the Thanksgiv-
Source of all spiritual consolation and grace, by whom we christian
are strengthened in our sufferings and enabled to strengthen (°?^3°[J)
and encourage others. For as we are one with Christ in
suffering, so, through Christ, are we one with you in com-
fort. But whether we experience pain or consolation, it
is for your spiritual good ; and we know that if you must
suffer as we do. you may also share the consolation
which is ours. For you know how we did suffer, almost
beyond the power of endurance, in Asia, so that we
seemed doomed to death. This experience taught us our
dependence for life upon God, the Giver of life, by whose
power, in answer to your prayers, we were delivered from
death, and for whose mercy we all render praise to him.
2. Paul's Confidence in the Church (i : 12 to 2 : 11)
We are conscious of an earnest and pure purpose in
our preaching and teaching, and especially so in our
141
m
II
'I I,
', Mi ■
1 '5/ ;
f f
2 Corinthians i : ii
The Messages
The work on your behalf. Our letters are to be understood
cerity*knd "' in their plain and obvious meaning, ai.d I hope that we
purpose^^ °^ shall have, more and more, a mutual understanding and
(1 : 12-22) sympathy, which shall be perfected at the Lord's coming.
It was in this hope that I formerly planned to make you
two visits, one on my way to Macedonia, and one on my
return from it, and then to go on to Judea. Now that
you find me writing to you from Macedonia, you may,
perhaps, consider me changeable and my promises unre-
liable. But I solemnly assure > :>u that I am guilty of no
such capricious vacillation. Christ, who was the subject
of our preaching, is the absolutely true and trustworthy
One ; he spoke with a divine authority and certitude, and
he it is who saved us and made us his representatives.
How contrary, :hen, to Christ and his gospel would be
the weak and fickle conduct which is falsely imputed
to us !
His reluct- But I assert before God, as my soul shall answer for it,
the attitude that I changed my plan of visiting you so as to avoid the
^hcresT^' necessity of severely censuring you. In so speaking I do
cause of his not mean to assume the control over your relidous life,
delay in vis- •' ** '
iting the but Only the right to act toward you in such a way as to
promote your true happiness and well-being ; for your
faith is steadfast. I wish to cause you happiness, not
sorrow; therefore I decided not to visit you at a time
when the only result of my so doing would be painful to
us both. For if I were to come and rebuke you, thus
142
church
(i : 23 to
•:4)
of Paul
2 Corinthians 2 : 9
causing you pain, you, who should welcome me with joy,
would only receive me with the grieved and wounded
feelings which I had myself caused. I accordingly wrote
the rebukes contained in my former letter, in order that
by repentance and reformation you might be enabled to
give me joy instead of grief at my coming, knowing, as I
do, that you will find your own happiness in mine. The
severity of that letter cost me bitter suffering ; but 1 wrote
as I did, not for the sake of wounding you, but that you
might see the abundance of my love in my anxious desire
for your spiritual good.
Now as respects the offender vho was the chief occa- The forgive-
sion of all this pain, it was not myself so much as a portion JoratrorfttT'"
of your church that he injured — a portion of the church, I fellowship of
' ■' "^ the inc««' ^■
say, for I do not hold the whole congregation responsible ous man a
for sympathy with him. Since this offender has been to Sf dfsS-*
adequately punished by the sentence of the majority, the f|)"® ^* * ^'
course to be pursued now is not that of inflicting further
penalty, but that of forgiveness and consolation, so that
he be not driven to despair. Give him full proof of your
Christian sympathy and pity, for the punishment which,
by my direction, you inflicted upon him has amply shown
your readiness to obey my instructions. In the matter of
forgiving offences I am sure that we are in entire sym-
pathy ; if you are willing to pardon this man, I also am
willing, and, in turn, I suppose that, in any case of my
pardoning, your forgiveness would follow mine. In all
143
IM
r
2 Corinthians 2 : 10
The Messages
The solemn
responsibil-
ity of the
preacher
(3 : 12-17)
cases of my forgiving such offences I do it in the interest
of the church and with the remembrance that Christ is
the witness of my behavior ; thus do I forgive and seek
to restore the wrong-doer, lest Satan may obtain control
over him, for we know very well his eagerness to exercise
such power.
3. The Apostle^ s Efforts on behalf of the Church (2:12
to 5 : 10)
When in my missionary journey I reached Troas and
found there great opportunities for Christian work, I was
so distressed, because I did not find Titus there with news
from you, that I at once crossed over to Macedonia. But
I give thanks to God, who leads me on in triumph over
Christ's foes, and by me spreads far and wide the knowl-
edge of himself, like a cloud of fragrant incense. For my
preaching, like an odor of incense, proclaims victory and
salvation to those who accept the gospel, while it pro-
claims defeat and condemnation to those who refuse it.
Who is qualified for so responsible a work ? I can at
least say this, that, unlike most of my adversaries, I do
not make my ministry a source of personal profit, but
preach the gospel of Christ with a pure purpose and un-
der a sense of my accountability to God.
I suppose you see in these statements a fresh example
of that self-commendation which my adversaries ascribe
to me. Do I need, like them, to avail myself of commen-
144
of Paul
2 Corinthians 3 : 8
datory letters ? No. You Corinthian Christians are rny
letter of recommendation ; the story of your conversion
and growth is inscribed on my heart, and, wherever I go,
that story is r-ad, and constitutes the best commendation
of my work. Your Christian life is like a letter written by
Christ, using us as his amanuenses, and written, not with
perishable ink, but with the Spirit of the Eternal— writ-
ten, not as the law was, by the finger of God on stone
tablets, but by the living power o' God on human hearts.
It is this divine attestation of my ministry which guaran-
tees the success of my apostolic labors, not because I am
in myself adequate for such a work, but because God
gives me the needful wisdom and strength. He has
equipped me for my work as a preacher of the gospel of
life, which, unlike the old covenant, is not a legal sys-
tem, but a spiritual power ; for the law can only pro-
nounce the sentence of death for sin, while the Spirit
delivers man from its power by bestowing life. How
completely does the gospel surpass the law ! For if the
law, with its threats of penalty for sin, its external rules
and commandments, was ushered in by such splendors on
Sinai that the face of Moses, when he descended from the
mount, was still so radiant with the divine glory that the
people could not look upon it (although it was but a tran-
sient glory), how much more glorious is the gospel of
liberty and life. For if the dispensation which could only
pronounce doom upon sin was glorious, how much more
145
Paul's best
testimonial
as a preachsr
the Corin-
thian church
itself
(3 : i-S)
His gospel
of life and
liberty an
inspinng
theme
(3 : 6-11)
\.
., 1
I-: of.
2 Corinthians 3 : 9
The Messages
i
hi
The old and
the new
covenants
compared
(3 : "-18;
SO is the gospel which bestows forgiveness and freedom
from sin. For glorious as the law was, its glory pales
before the surpassing splendor of the gospel. For if that
which was transient was glorious, how much more glori-
ous is that which endures forever.
Inspired by the hope of success which the nature of
the gospel warrants, I speak without reserve or disguise.
I have no occasion to dissemble or to conceal anything
(as my Judaizing opponents do), as Moses veiled his face
so that the people might not sec the fading glory. The
people were blind to the temporary character of the legal
system, and even to this day are they unable to perceive
that the old covenant has been done away in Christ. The
Jews and Judaizers are still unable to receive the truth
that the law has come to an end. But when they shall
truly receive Christ, their eyes will be opened to this truth.
Now Christ is the life-giving Spirit that makes free, and
these who receive him are delivered from slavery to sin
and to the law. And as we Christians thus attentively
look with unclouded vision upon the reflection of the
divine glory which is revealed in the gospel of Christ, we
are changed more and more into the likeness of the per-
fect ideal upon which we look, through the operation
upon us of the transforming power of Christ, the Giver of
spiritual life.
Since now, in accordance with the mercy bestowed
upon me, I have been intrusted with this life-giving gos-
I4»
of Paul
2 Corinthians 4 : 6
pel, I proclaim it with boldness and courage. I have The apos-
pursued no course which can justly bring upon me the InVsSght'
charge of shamefulness, of cunning, or of adulterating the (fij^^fj** *°*
gospel ; on the contrary, I have avoided all arts and in- U ' »-6)
trigues (such as others have adopted), and, knowing that
God is the judge of my work, have sought access to the
hearts of men only by bringing to them the truthful
message of God's word. For if the meaning of the
gospel which 1 preach is hidden, as by a veil, from any
minds, it is so only in the case of those who are persist-
ing in an evil life and whose minds are so blinded by
Satan that they cannot see the light of the glad tidings of
Christ, the embodiment of all divine perfection. Criti-
cisms of us and of our work are of small moment. Our
preaching consists in the proclamation that Christ is
Lord and not in defences of ourselves ; so far as we pro-
claim anything about ourselves it is only this, that we arc
set to do the will of Christ in seeking your salvation. Our
message is from God. As at creation he called light into
being, so has he caused his spiritual light, the knowledge
of his saving grace through Christ, to spring up in our
hearts, not that we might keep and enjoy it for ourselves,
but that we might convey to others this knowledge of
God, this heavenly light which shines with undimmcd
splendor in the countenance of the Lord.
But my work of spreading the glorious gospel is limited
and hindered by a frail body, so that it should be all the
147
1 \i
m\
2 Corinthians 4 : 7
The Messages
The
apostlis's
hindrances
and suffer-
ings in his
work
(4 : 7-15)
His courage
undimin-
ished
(4 : z6-i8)
more evident that !t is God's power and not mine which
explains my success. I am subject to every kind of hin-
drance and discouragement ; I am, as it were, repeating
the death of Christ in my own experience, in order that
I may also repeat his glorious victory over the sufferings
and perils of death. And thus in undergoing such labors
and hardships, I am all the while exposed to death, while
the deliverance that Jesus gives me constantly contributes
to your spiritual benefit. But, despite my weakness and
suffering, I am sustained by faith in the unseen Saviour ;
my work proceeds in the confidence that we all together
shall share in the glorified life of Christ in heaven. All
my sufferings I have cheerfully endured, in order that I
might increase your Christian zeal, so that the saving
benefits of God's mercy may be, by our united efforts, the
more widely extended, and that a fuller chorus of praise,
increased by many voices, may ri^e to God in gratitude
for his salvation.
With such encouragen.ents lam not disheartened ; al-
though the body is perishing, the spirit is sustained by
fresh strength. The sufferings which I am now enduring
are trifling when weighed over against their reward in the
abiding glory of the life to come ; meanwhile I fix my
view not upon the visible but upon the invisible world, for
the visible world is destined to pass away, but the invisible
is imperishable.
I am certain that even if I should not live till the Lord
148
of Paul
2 Corinthians 5 : 10
comes and my perishable body should be destroyed by The glorious
death, God will provide me in the life to come with a per- Sirffe to '
manent and imperishable resurrection body. For while pelS'saSTfor
we dwell in this present earthly body, as in a destructible *" pr"ent
tent, we are conscious of our imperfection, and we sigli (5 : i-«o)
and yearn for that transformation which awaits us when '
the glorified body shall be given us, cherishing as we do
the confidence that when Christ comes, we shall meet
him, not as disembodied spirits, but in possession of
bodies. For we who are living in the body do, indeed,
shrink from death ; we naturally dread the process of dis-
solution and prefer to live till the Lord's coming, and to
be transformed alive. Now God has by his Spirit wrought
in us the assurance that the perishable body shall be trans-
formed and glorified in the resurrection life. In all our
afflictions we are sustained by the thought that, so long
as we are living this perishable life in the flesh, we are
only waiting to enter upon the greater blessedness of the
heavenly world (for in this life we live in the anticipation
rather than in the possession of the vision of the glorified
Christ) ; we are, I say, cheered by the prospect of that
coming glory, and are ready at any time to die, and thus
to enter into the immediate presence of Christ. Since we
are thus as ready to die as to live, it is our one ambition
to make ourselves acceptable to Christ, whether we be
among the dead or the living at his coming. For whether
at that event we be living or dead, we must all be judged
M9
*
r
I-
2 Corinthians 5:11
The Messages
by Christ and receive from him the reward corresponding
to what we have done in our earthly life.
4. The Motives of PauVs Labor (5 : 11 to 6 : 13)
Paul's aim ii Since we thus recognize the reverence which is due to
to Thoiylife Christ as judge, we seek to induce men to prepare for the
(5 ' ««-»3) judgment. Whether we do this with any admixture of
human motives, God knows, and on this question I hope
that your own moral judgment will not hesitate to give a
favorable verdict. I am not resuming the practice of self-
praise (which my critics impute to me), but am supplying
you a basis on which you may defend me and reply to
the aspersions of my hypocritical opponents who base
their claims upon external advantages rather than spiritual
endowments. For whether our zeal is madness (as they
say), or springs from sound understanding, in any case it
is directed to the honor of God and to your salvation.
The love of For the sense of Christ's great love for men has been
the compelling motive of my service ever since I reached
the conclusion that in Christ's saving death the moral
transformation of all, which I may call death to sin, was
included, and that his saving death had this for its mean-
ing and purpose ; namely, that they who are quickened
into a holy life in him should not live selfishly, but should
give themselves up to his service who died and rose to
save them. Since it is thus the holy and tnselfish life
which is essential, I attach no importance to what is out-
150
loipinng
motive
(5 : 14-16)
of Paul
2 Corinthians 6 : 2
ward and incidental in the life of men ; not even in the
case of Christ do his earthly, outward appearance and
relations constitute for me, as formerly, his chief signifi-
cance ; I now know him according to his higher, spiritual
nature as the risen and glorified Redeemer. If, then, one The new life
knows Christ in this living, spiritual fellowship, it will fol-feifoSp
low that he has a new and higher point of view from j^ J'J^!j,x
which the world and life will be regarded. This new
world has been opened to us through the grace of God,
who in the death of Christ has abolished the discord which
existed between himself and us and has commissioned me
to proclaim its abolition. And this is the burden of my
message : it was God, who in the saving work of Christ
restored the broken fellowship between mankind and him-
self, proclaiming full and free forgiveness and making us
the messengers of his saving mercy. Accordingly, we
herald in Christ's name the gospel which God has bidden
us speak ; we beg you to accept the proffered salvation,
and thus fulfil the purpose of Christ's o^ath on your be-
half. For it was for our salvation tljat God subjected the
sinless Christ to the experience of death, the lot of sin-
ners, that we might be forgiven and accepted with God
through his saving work.
And since we are joint laborers with Christ, we exhort H>» absolute
you not to frustrate the work of God's grace in your hearts persistent
by an unchristian life. For God has warned us in Script- Jel'i-io)
ure that the present is rne time for receiving his gracious
I
n-
i i
1 ■;:.
<it-'
«'
2 Corinthians 6 : 3
The Messages
An affec-
tionate ap-
peal to the
church
(6 : 11-13)
salvation. Avoid all conduct which might bring criticism
and reproach upon my work among you. My work bears
its own testimony to my sincerity and zeal through the
sufferings and toils which I endure, through the purity,
consecration, and gentleness of my life, and through the
abundant gift of divine inspiration and strength which was
given me, which armed me for attack and defence against
the evils by which I was surrounded. Whether I was
esteemed or defamed, my work commended itself ; though
regarded as dishonest, I was true ; though treated as ob-
scure, I was recognized for my work's sake ; though at
the point of death from danger and hardship, God pre-
served my life ; though severely disciplined by suffering, I
did not sink under it ; thou^*' grieved, I rejoiced ; though
poor and homeless, I enriched many lives from my store
of spiritual tr asures.
I am speaking to you Corinthians with the utmost frank-
ness and confidence ; my heart is full of love for you. If
there is any lack of love between us it is on your side, not
on mine. Now, in return for my affection (I am speak-
ing to you as a father speaks to his children), open your
hearts in love to me.
5. The Question of Intercourse with HeatkeK
(6 : 14 to 7 : i)
Avoid alliances with unconverted heathen which would
compromise the difference between purity and corruption,
152
of Paul
2 Corinthians 7 : 7
!S'' i
: 14 to
I)
Christ and Satan, faith and unbelief, God's temple and idol worship
idol worship, for we Christians are a spiritual sanctuary ciadons""°
of God. To us apply the words of Scripture which speak J'* avoided
of those with whom God dwells and who are his special 7
possession, sanctified, purified, and fitted for loving obedi-
ence and fellowship with him. Since we have such assur-
ances of God's f£:vor, let us purify ourselves from every
pollution, whether of body or of spirit, and, incited thereto
by a sense of God's holy requirements, bring our Christian
character to its full perfection.
6. The Mission of Titus (7 : 2-16)
Make room for me in your hearts ; when I was among
you I injured no one. And this I say not to taunt you
for your lack of love to me, but, as I have said before, be-
cause of a love for you which shall not fail whether I live
or die. I use no restraint with you ; I am proud of you ;
my joy outweighs all my suffering.
For when I arrived in Macedonia I was oppressed with
trials and hardships, both from without and from within.
But God, who comforts those who are bowed down with
grief, granted me the consolation of meeting Titus. Not
only did his presence cheer me, but especially did the
comfort which he had derived from his visit among you,
and the report which he gave of your sorrow for your
faults and your eager desire to see me, soothe my spirit ;
when I received this news, my joy was all the greater.
153
Love the
motive of
Paul's re-
bukes and
warnings
(7 : 2-4)
The joy
brought to
the apostle's
heart by the
report of
Titus
(7 : S-16)
2 Corinthians 7 : 8
The Messages
Formerly I regretted saddening you by the severity of
my earlier letter (for I know that it pained you for a time),
but now I am glad that I rebuked you a.; I did, not, in-
deed, because my letter grieved you, but because it led
you to a sincere repentance in the sight of God, proving
that my course issued not in injury, but in blessing to
you. For the effect a icere grief for sin in the sight
of God is a peniten*. . wh5< :h leads to the attainment of
salvation with itseterni.. atis/? rion ; while a mere selfish
grief which regrets only the reproof, but not the sin itself,
tends only to moral ruin. Consider the effects of this
true sorrow in yourselves, what efforts to make amends
for the offence, yes, what eagerness to clear yourselves
from blame, what vexation at the disgrace, what fear of
my displeasure, what desire for my approval, what readi-
ness to discipline the offender, what a punishment of
him ! You have fully cleared yourselves from the guilt
of sharing or condoning this offence. I wrote thus
severely to you not so much to punish the wrong-doer
or to avenge him who suffered the wrong, as that 1 might
evoke into clear expression, before God, that zealous in-
terest which you cherish toward me. Since this object
has been attained, I am content ; the joy which Titus de-
rived from his presence with you added greatly to my
own consolation, for he found great comfort in your com-
pany. For all the commendations of you which I had ex-
pressed to him were confirmed by his knowledge of you.
iS4
of Paul
2 Corinthians 8 : 8
And now, since his visit, he loves you even more than
before, as he recalls your readiness to obey our counsel
and your eager and anxious zeal to do your whole duty,
I am glad that in every respect you sustained my confi-
dence in you. ,
7. l^he Collection for the Judean Churches (8, 9)
Now I want you to know how graciously God has The hearty
wrought upon the churches of Macedonia in quickening of "he"^' ^
them, in the midst of their poverty and distress, to attest chSrche*'*"
their Christian zeal by abundant generosity. or to the (^ • '-s)
limit of their ability, yes, and beyond it, did the^^ 'volun-
tarily give, even urging us to grant them the privilege of
sharing in the contribution for their needy fe'^ow-Chris-
tians, and their giving quite surpassed m^ expectations,
since they made not only contributions of u.oney, but sur-
rendered themselves, in obedience to God's will, to Christ's
authority, and to my guidance. This success of the col- Such liberal-
lections in Macedonia led me to entreat Titus to return to oJt Christian
Corinth and complete the work of charity which had been JJ^e^',)
begun among you on his former visit. And I hope your
liberality will prove equal to the other Christian virtues
which you have proved yourselves to possess. I do not
command you to contribute ; I only desire by holding up
before you the example of others, to test the genuineness
of your Christian love. Consider the example of Christ's
self-denying love ; although in possession of divine glory
155
:;i:i
2 Corinthians 8 : 9
The Messages
and blessedness, he renounced these in order by his renun-
ciation to bless you with the fulness of his salvation. I
give you my advice in the matter ; and this advice, in-
stead of command, is wholesome for you and sufficient
to enlist your co-operation, since you had, a year ago, an-
ticipated all others in beginning to make the collection,
and, indeed, were the first to propose it. Now complete
the work, that you may show yourselves as ready to carry
the collection into effect as you were ready to plan it.
It must be For if you have the willingness to give, God measures his
to°abihty"^'^ approval of your contributions by your ability and does
(8 : 12- is) not require you to go beyond it. I am not proposing this
collection to relieve others at the cost of distress to you ;
burdens must be equalized ; as you are generously sup-
plying the needs of others now, so, at another time, your
need may be equally relieved by others, so that the prin-
ciple of equity may obtain and — as when the Israelites
gathered manna — each person may have neither more nor
less than he needs.
The manner I givc thauks to God who has inspired the heart of
in which the xi{_us with the samc earnestness in making this contribu-
collection IS o
tion which I myself feel ; he did, indeed, receive a sum-
mons from me to go to Corinth, but it was not needful,
for of his own free will he determined to visit you. And
with him I have sent the Christian brother whose labors
in preaching the gospel render him worthy of all con-
fidence ; who, moreover, has been designated by the
156
to be made
(8 : 16-24)
of Paul
2 Corinthians 9 : 3
churches of Macedonia to accompany me to Jerusalem
when I bear this gift, with whose collection I am charged,
that Christ might be honored and the burden of my
responsibility lighlcned. For I am careful to guard my-
self from all suspicion to which my administration of this
benefaction may expose me, in my eager regard for what
is right, not only in God's sight, but in the estimate of
men. With Titus and the brother just named I have
sent a fellow-Christiau whom we have put to the proof
by many trials, and who is now even more zealous than
ever for the work among you from the full trust which he
has in you. If inquiry be made about Titus, commend
him as my associate and fellow-laborer on your behalf ;
as for the brethren who accompany him, they are the
delegates of the churches and an honor to Christ. Give
to them and to the churches which have sent them the proof
of your Christian love, and show how well-founded is my
praise of your generosity.
It is needless for me to write you about the collection Paul's con-
. • r ,1 Ml- r « 1 • 1 • fidenceinthe
m question, for the willingness of you Achaians, durini.^ generosity of
the year past, to participate in it has been well known [^'^. 7.5)^"
and has been an occasion of my praising you to the
Macedonian Christians, upon most of whom your readi-
ness has operated as a strong incentive. Now I have
sent to you Titus and his two companions, in order to
prove that my praise of you was not an empty boast with
respect to the readiness which I have claimed for you.
^57
i, t
■i'\
2 Corinthians 9 : 4
The Messages
I was anxious to test and justify this claim lest, perhaps,
when I come to visit you, Macedonians who may accom-
pany me should find that you are not ready, and thus
shame should fall upon me (not to speak of your disgrace)
by the failure of the claim which I had made respecting
your readiness. Therefore I thought it needful that these
brethren should visit you before my coming and arrange
for the completion of the bounty which you promised to
have ready, so that it might be liberal and not scanty.
The rewards Remember, he who scatters but a little seed reaps but
Jgf^lis)"'^^ small harvest, while he who largely distributes blessing
reaps a rich reward of blessing. In this matter let each
man give freely and spontaneously ; not reluctantly or as
if from compulsion, for, as the Scripture says, it is the
willing giver whom God approves. And God is able to
furnish you abundantly with all earthly goods, so that all
your own wants may be supplied and you may give of
your abundance to every worthy cause, and thus may
realize the blessedness which the Psalmist ascribes to the
generous, beneficent man. Now God, who supplies you
with the good seed for sowing out of which a harvest of
blessing shall grow, will richly increase your means of
beneficence and multiply the fruitage of your goodness
by means of your enrichment with all earthly goods by
the free giving of which you will call forth thanksgivings
to God from those to whom I bear your bounty. For the
benefit flowing from your generosity is not simply that
'58
of Paul
2 Corinthians lo : 5
it supplies the necessities of your fellow-Christians, but that
it evokes from them praise and gratitude to God, inasmuch
as they praise God for the proof which your generosity
gives o' your obedience to the gospel and for the sincerity
of your fellowship with them and with others, while they,
too, prayerfully long with grateful love for your fellow-
ship because they see God's grace so m.anifested in your
life. God be praised for the indescribable gift of his
gracr to us in the blessings of salvation through Christ.
8. Paul's Defence of his Apostolic Authority (10 to 12)
Now as for myself, I earnestly entreat you by the gentle The charge
and forgiving love of Christ which I wish to imitate (I, weak and'*
.who, my enemies say, am very humble when present J,*5haUowf
among you and courageous only when absent)— I pray (»<>:»-")
that, when I next visit you, I may have no occasion to
treat any of you with that boldness which I am conscious
of the right to use in the name of Christ, and which I
may have to exercise toward certain persons who charge
me with inconsistency and timidity. For, though we are
still living the natural life, the sinful impulses of unrenewed
human nature are not the powers by which our campaign
against evil is carried on, for the weapons which we wield
are not the implements of human weakness, but are such
as God makes effective for the overthrow of the fortresses
of evil ; before these weapons all hostile plans and every
battlement of human pride shall fall, and every rebellious
159
! \
\ i
^ i'-^
2 Corinthians lo : 6
The Messages
thought be brought into submission to Christ ; and when
your obedience is complete, I am ready to punish those
who still resist. Do you, too, think that you saw in me,
when present with you, the appearance of weakness and
cowardice ? In answei I unhesitatingly affirm that I am
as sincere and demoted a servant of Christ as are those
who claim superiority over me. For if I glory more than
ever in the authority which Christ has given me (not for
your destruction but for your edification), the truth will
not refute my claim, as if I were one who merely sought
to overawe you with empty threats. For, say my oppo-
nents, though he writes 'vith energy and courage, when
present he acts without force and his teaching commands
no respect. Let anyone who says this rest assured that
what I write when absent I will bear out in action when
Paul reiuc- present. For my courage does not consist in comparing
mircYiimjeif "^y^^^^ ^*^^ Certain of my self-satisfied opponents; I
with others leave it to them to exhibit the folly of such a method of
(lo : 12-18) -w^ , , .,11 1 1 • .
deience. But I, for my part, will make no boast which
goes beyond the limits of the av-^tual work, including your
conversion, which God has enabled me to do. For in
caring for the interests pf your church I am not seeking
unduly to extend the sphere of my apostolic labors, for
in the preaching of the gospel I did extend my work to
Corinth. I am not, I repeat, setting up claims to the re-
sults of others' labors, but cherish the hope that, with the
increase of your Christian devotion, I may still further ex-
160
of Paul
2 Corinthians 11:7
pand the sphere of my apostolic work, so as to carry the
glad tidings to regions beyond you and not to lay claim
(as some do) to work furnished ready to hand within the
field of activity divinely destined for another. The true
maxim for dl assertion of claims is this : Not ostentatious
self-glorying, but glorying in the grace of God by which
our labors are achieved. For it is not our self-assertions,
but God's blessing attending our work and making it
successful, that attests it as acceptable to him.
I hope you can still endure a little more of my foolish The apos.
boasting, but I need hardly express the hope ; you are JassmSt aV
really enduring my self-exaltation bravely. This boast- ^^^ L
inc: is not selfish, but sprines from my jealous affection self a"d
# * 1 . • o •' ■» ^, . compare
for you ; I have given you as a pure bride to Christ and himself with
cannot endure the thought of your becoming unfaithful to (Ji*:"-i5)
him. I am anxious lest false and pretentious teachers
should seduce you, as Satan beguiled Eve, from your sin-
gle-minded faithfulness to Christ. For I observe that
toward those who purport to bring you a far different
gospel from that which I preached to you, you are very
tolerant ; why not toward me, for I venture to think my-
self in no respect inferior to your pre-eminent apostles.
Yes, though I am, as they say, untrained in the art of
speech, yet I am not wanting in the knowledge of divine
truth, which I have amply shown to all in my work among
you. Or, perhaps I forfeited my claim to be an apostle by
renouncing my right to support, in order to teach you gra-
161
■;a
2 Corinthians 1 1 : 8
The Messages
This
boasting a
necessity
(ii : i6-ai)
tuitously. This is what I did : I took more than their due
for my support from other churches in order that I might
render service to you without compensation. And during
my stay with you, though I was in need, I asked no gift
from anyone, for my lack was supplied by the contribu-
tion which the Macedonian churches sent to my aid by
the hands of the brethren whom you know, and I thus
maintained myself without gifts from you, and will con-
tinue to do so. I solemnly assure you that I shall permit
no one in Achaia to deprive me of the claim that I preach
the gospel without compensation. Why ? Is it because
I disdain the gifts which your love would prompt ? No ;
but because I will persist in the effort to deprive my oppo-
nents of the oppo -tunity to charge me with selfishness ;
this I do in order that in the matter of unselfishness on
which they plume themselves, I may show that they are
on no higher plane than I. They are hypocritical self-
seekers, wearing, for concealment, the garb of apostles.
And such an effort to conceal their true character is
quite natural for them, since Satan, their real master,
puts on, in his temptations of men, the guise of a pure
angel. It is not strange, therefore, that his servants
should pretend to be promoting the cause of truth ; their
final fate shall be appropriate to their action.
I repeat : Do you think me a fool ? If you do think me
such, yet bear with me a little in my folly, that I too, like
my opponents, may boast a little. To this boastful speech I
163
Vfj,
i
0/ Paul
2 Corinthians 1 1 : 33
f -
feel impelled not by the higher impulse of Christ's inspira-
tion, but by the necessity of self-defence. Since others
are so forcibly urging their claims upon you, I am not at
liberty to be wholly silent concerning my own. For you
Corinthians, being so very wise yourselves, have a won-
derful tolerance for fools. I observe that you are even
capable of bearing with people who only insult and injure
you in their proud superiority. I freely admit that for
such treatment of you I was (to use thgir word) too weak.
Yet — resuming my foolish boasting — I venture to say that
I can match any of their claims. If they pride themselves Paul's
upon their descent from the chosen people, I can nialce heS^ *"
m
the same claim.
If they refer to their services for Christ, »"^'"
I (foolish as I feel in making such comparisons) dare
claim to surpass them. What sufferings in Christ's cause
have they endured to compare with mine .•* Hear the story
of the punishments, the perils, the privations, the toils,
the hardships which I have endured for Christ's sake, and
judge. And add to these the burdens of anxiety which
press upon me in my concern for all the churches. liy
sympathy I enter into the life of my converts ; I realize
the doubts of the wavering and am grieved at the fall of
the tempted. Thus if in self-defence I must boast I will
appeal, in support of the claims of my apostleship, to my
sufferings and hardships. God is my witness that I speak
with sincerity and truth. At the very beginning of my
Christian life the Arabian viceroy at Damascus tried to
163
(II ; aa-33)
2 >^onnto:ans 12 \i
The Messages
Paul's
special expe-
riences at-
testing his
cpostleship
(13 : i-iu>
An ironical
assertion of
his claim
(xa : 11-X3)
capture me, but I was let down in a basket outside the
wall and thus evaded him.
It is necessity rather than expediency which impels me
thus to defend my apostleship ; but no more of it. I will
appeal to my experiences as a recipient of divine revela-
tion. Fourteen years ago I was the subject of an mcom-
prehensible ecstasy, in which truths too great for human
language were imparted to me. I will base my boast on
such experiences, in which I was but the dependent, passive
instrument of the Lord. But if I should urge my claims,
I should not therefore be guilty of vanity, for my claims
would be true ; but I refrain from putting them forward lest
any be led to form a higher opinion of me than my words
and deeds seem to warrant. And lest I should be rendered
proud by my extraordinary ecstatic experiences, a painful
bodily infirmity was inflicted upon me. Earnestly did I
pray for release from the infliction, but the Lord's answer
was : It is enough for you that you have my favor ; my
power makes itself felt when there is no other support.
Therefore it is in such suffering and helplessness that I
exult, because then I am most clearly r '^scious of Christ's
help. It is in such moments of rtrer dependence that
the divine strength most sustains me and makes my ser-
vice effective.
If my folly in self-defence still continues, it is your fault,
for you knew my work and ought to have appreciated it ;
for, though I make no claims, 1 think I may claim cqual-
164
of Paul
2 Corinthians 12 : :'i
ity with your super-eminent apostles. For that I am a
genuine apostle my labors and behavior among you ought
to show. For what injustice did you receive at my hands
except this, that I asked no support from you ? I hope
you can overlook this fault.
I am hoping to visit you a third time, and I shall con- Paul'i »sn.
tinue, as before, to support myself; for it is net yourtbnto*hU
possessions but your hearts that I want ; you are my gjjj^j****'
children, and children do not treasure up wealth for their <" '- *4-«8)
parents, but parents for their children. I will gladly give
my all for you. Am I to find th^t the greater my affec-
tion is for you, the less is yours in return ? But some
one may suggest that though I did not receive personal
support from you, I shrewdly managed to obtain your
money through those whom I sent to you. Is this in-
sinuation true ? Did Titus or any of my other messen-
gers defraud you in any way ? Did not we pursue the
same course of unselfish service ?
Do not suppose that for this long time I have been ar- Hi« jnde-
jing my case before you as '' you were my judges. £um«(
No ! As Christ's minister, God alone is my judge. But {"a':'"*!'^ .)
I do seek the upbuilding of your Christian life. I am
anxious lest, when I visit you, you will not be in sur! a
state as I could wish and I shall have to be severe in con-
sequence ; anxious, I say, lest I shall find Coriii \\ a scene
of faction, calumny, and disorder, and shall be humiliated
by finding that my labor was misspent, and shall have to
165
guing
ill
H
f Corinthians f 3 : t
TAe Messages
its possible
results
(13 : I- 10)
mourn over the impenitence of those who have fallen into
sins of gross sensuality.
9. Concluding Instructions and Salutations (13)
Paul's pro- I shall visit you a third time and thus I shall have con-
|Srinth*and ceming you a threefold testimony such as the law requires
to establish a case. As I have repeatedly assured you,
there will be no sparing of severity this time in the case
of those who persist in sin. You challenge me to prove
that I am a true messenger of Christ ; you should find
proof enough in your own experience of my work, for
through me Christ has wrought wonders in your spiritual
lite. For though like a helpless man he submitted to death
on the cross, in the strength of God he still lives and
works ; in like manner I have shown the " weakness " of
humble service and pitying love toward you, but I will
show hi« holy v^nergy when I come to d( ■! with you. Do
not always be exan»ining me ; examine yourselves. Test
the soundness of your Christian life. Such a testing will
show that Christ is the ruling power within you, unless,
indeed, you are only spurious Christians. I trust that you
will find me abiding the test and proving myself a genu-
ine a^ost'**. I pray that you may lead a good life, not
with the selfish moHve of seeing my career attested, but
that you yourselves may be attested by your upright con-
duct, even though I should be disapproved. For the
power of Chrsst is bcntowed upon us for one end — the
166
of Paul
2 Corinthians 13 : 14
effort to promote a pure and holy hfe. How glad would I
be to find your Christian conduct so excellent that I should
be powerless to proceed in severity against you ; ycur per-
fection in such a life is the end of all my desires. This
is the reason why I am now writing these warnings and
exhortations, that you may so reform your action that
when I come I shall not be compelled to use severity in
the strength of that authority which the Lord has given,
the purpose of which is encouragement and edification,
not degradation and punishment.
And now I take my leave of you. Reform your faults ; Parting saiu-
encourage one another ; cultivate harmony and peace : (13°" 1-14)
and then God, whose gifts are love and peace, will dwell
with you. Salute one another with the sacred kiss of love.
Your fellow-believers greet you. The favor of Christ, the
love of God, and the communion of the Holy Spirit be
with you all.
IM
? '*
ti
' ill
167
THE EPISTLE TO THE ROMANS
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THE EPISTLE TO THE ROMANS
1 1- (
• !
THE ORIGIN AND CHARACTER OF THE ROMAN
CHURCH
When or by whom the church at Rome was founded is
not known. Ecclesiastical tradition ascribes its establish-
ment to the apostle Peter, but the New Testament fur-
nishes no evidence for this view and it is extremely un-
like'y that Paul would have written to the Romans as he
did if their church had been founded and fostered by
another apostle. It is evident from tlie tone of the epistle
that Paul regarded the Roman church as belonging to his
sphere of labor (see 1:8-13). And yet it was not founded
by the apostle ; indeed, when he wrote the epistle (prob-
ably about A.D. 58) he had n^^ver visited Rome (see i : 1 5).
A natural supposition respecting the origin of the church
is that the *' sojourners from Rome " (Acts 2 : 20) who
became Christians on the day of Pentecost established en
their return home the church of the capital . The rapid
progress which the church made (see 1:8; 16 : 19) would
be explained in part by the fact that from all parts of the
171
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Romans
The Messages
world people flocked to Rome and thus by additions from
without as well as by success in winning converts at home
the church would be built up.
Scholars are divided in opinion on the question whether
the Roman church was predominantly Jewish or Gentile.
The principal reasons for the former view are : (i) Paul
argues in the epistle against the Jewish theology ; (2) he
devotes three chapters (9, 10, 11) to problems to which
Jewish history gives rise, and (3) he sometimes speaks
of his readers as if they were Jews, for example, in 7 : i :
" I speak to men that know the law." But these peculi-
arities are sufficiently explained by the presence of a Jew-
ish element, and, especially, of a Judaizing tendency in
the church. We know that the Galatian and Corinthian
churches were predominantly Gentile ; yet in these also
Paul refutes the Pharisaic theology and draws largely
upon the Old Testament for his arguments and illustra-
tions. That the church was chiefly composed of Gentiles
is rendered probable (i) by the fact that Paul reckoned it
as belonging to his province (see Gal. 2 : 7-9), and (2) by
the way in which he almost explicitly calls his readers
Gentiles in such passages as i : 13 and 15 : 15, 16.
172
of Paul
Romans
1 1 ^1
I
v-,:\ ■
II
THE MOTIVE OF THE EPISTLE
We may find the motive of the epistle partly in the
fact that Paul was personally acquainted with some of the
Roman Christians (i6 : 3-15), and, still more, in his ap-
preciation of the importance and influence of the church
of the capital. He rightly regarded " the eternal city " as
a strategic centre of Christianity, and deemed it essential
for the best interest of Christian truth that the Christian
community there should be promptly saved from the errors
of the Pharisaic theology which had so long blinded his
own eyes to the light of the gospel. Paul would have
preferred to visit the church personally, as he had often
purposed to do (i : 13), but since that was impracticable
at the time, he would write them a letter instead. We
may well believe that the apostle saw in the condition and
prospects of the church at Rome a golden opportunity to
expound and illustrate his " gospel " (Gal. 2 : 2), in its con-
trast with Judaism, more fully than he had yet done. Ac-
cordingly, we have in the epistle the most elaborately
planned and skilfully constructed arguments to be found
in all Paul's writings, the practical aim of all being to
confirm the readers in the conviction that men are saved,
not by meritorious deeds, but by a trustful acceptance of
the undeserved favor of God.
173
%^^
Romans
The Messages
III
THE COURSE OF THOUGHT IN THE EPISTLE
It is important for a right understanding of the epistle
to observe in what a strategic manner the apostle mar-
shals his arguments. After an elaborate salutation
(i : 1-7) and thanksgiving (i : 8-15), he introduces his
theme (i : 16, 17) : the gospel of salvation through faith
in Christ. He then stops to prove at length that men
cannot be saved by good works. This he does first in
the case of the Gentile world by painting in dark colors
the picture of heathen depravity (i : 18-32). When one
looks at the heathv^"', argues the apostle, it is plain that
they cannot be saved by any goodness of their own. He
next turns to the Jews and shows that they "practise
the same things," and that they, like the Gentiles, can
make no claim to salvation on the basis of their merits
(2 : I to 3 : 20). Thus ends the negative argument : No
salvation by works. Then begins the positive argument
to prove that salvation is a free gift of God bestowed
on condition of faith in Christ (3 : 21 to 8 : 39). What
this doctrine is, in contrast to the Jewish view of salvation
(3 : 21-31), how it is confirmed by the Old Testament
(4), and what its practical import and consequences are
(5 to 8), the apostle seis forth with a wealth of argument
and power of statement unsurpassed in all his writings.
174
of Paul
Romans i : 5
He then turns aside to consider the perplexing question :
How c-:,n we reconcile the present rejection of the Mes-
siah by the Jewish people with the promise of God in his
covenant with Israel ? and, alter a long argument (9 to
11), reaches the conclusion that the Jews as a whole will
yet be converted and that Jew and Gentile will be united
in one church. The closing chapters of the epistle (12-16)
are hortatory and practical.
IV
THE MESSAGE TO THE ROMANS
I. Introduction and Theme (i : 1-17)
I, Paul, address you Romans as one under obligation to Salutation :
do the will of Christ, commissioned by a divine call and preach*^the "
set apart to the work of spreading the gospel which God |i,°p°"'
has given to man — a message whose truths were heralded (* - *'7)
in advance by divinely inspired men in writings which,
by reason of their origin and contents, are sacred, because
they bear witness to the Messiah, who was, indeed; in his
earthly manifestation, a descendant of David, but who, in
his spiritual and essential life, was proven to be God's Son
by a glorious act of power, even an act of resurrection.
Such is the divine attestation of Jesus, who has applied
God's grace to me and made me a messenger to secure,
175
m
w
Romans i : 6
TAe Messages
'Thanksgiv-
iog for their
growth and
progress
•• 8-15)
Theme, of
the epistle
(I : :6, 17)
for his glory among the heathen peoples — to whom you
Christian Romans also belong — that obedience which
springs from faith, and so, since you fall within the scope
of my apostolate, I write you ^ 1th salutations of grace and
peace.
Let the first theme of my letter be the gratitude which
I feel for your growth and progress in the Christian life,
which is evidenced by your reputation for faithfulness
in the whole Christian world. I may thus speak of my
feeling of gratitude, for I solemnly avow that it is con-
firmed and illustrated by my constant prayer that God
will grant me the opportunity to visit you — an oppor-
tunity which I seek because of an eager desire to con-
firm you in the Christian life, or, rather, that both you
and I might together receive new strength from the recip-
rocal influences upon one another of the faith which we
both alike cherish. Nor has this desire to visit you been
a mere desire with me ; I have often formed a fixed purpose
to carry it into effect (but have thus far been providentially
prevented from so doing) — the end I have in view being
to extend the work of the gospel at Rome as I have done
and am doing in other Gentile communities. This pur-
pose to visit you was thus in line with my mission to
fulfil my divinely imposed obligation to the heathen, re-
gardless of nationality or condition. Hence my readiness
to come and work among you — a readiness which I boldly
profess, for I confidently glory and trust in the gospel as
176
of Paul
Romans i : 22
God's effective means of saving from sin everyone who
believes on Christ, whether Jew or heathen (though I do
not forget the order of precedence which has been prov-
identially accorded the Jew in receiving the glad tidings).
The gospel, I say, can save men, for in it a way is revealed
in which sinful men may be accepted before God and may
stand in his presence approved and forgiven. Faith is the
condition — the procuring cause, on the human side, of this
acceptance — and also its result ; that is, the attainment of
this standing of acceptance with God is a matter of faith
throughout, as the Old Testament itself has already inti-
mated.
2. Mankind Tends not to Righteousness^ but to Evil
(I : 18-32)
Apart from faith, it is God's wrath (rather than his
righteousness) which awaits those who, by the practice of
sin, prevent the truth which they do possess from ruling
their lives. For a knowledge of God is possessed by
men universally. The evidence that God has made him-
self known to them is found in the fact that they have had,
in all periods of the world's history, through reflection
upon the works of God, an idea of divine majesty — a fact
which renders them guilty for the consequences of a neg-
lect of that knowledge. It was because the heathen
sinned against divinely given light, and became irreverent,
ungrateful, and wickedly foolish in their thoughts of the
177
All mankind
has a knowU
edge of God
(i : 18-23)
The deliber-
ate rejection
of this
knowledge
has led the
heathen
world to
brutish idol-
atry
(1 : 21-23)
Romans i
23
The Messages
divinit)', that the moral degradation which they are ex-
periencing came upon them. They gave themselves up
to the follies and perversions of idolatry, and degraded the
idea of God to the level of mere creature-life,
^lefe moraT ^" conscqucnce of this, God punished them by plung-
degradation jng them, through the operation of moral liaws, into that
degradation in which they now live and in which their
lives are characterized by the most revolting and unnatural
vices, instead of by supreme reverence for God, to whom
be eternal praise !
To such a life, I say, did God give them over — a life in
which the relations of the sexes were basely disregarded
and perverted, and the dire consequences of such vice
realized. And so, as they cast out God from their mind,
he gave them in return an outcast * mind which led into
every namable sin those men who, all the while, knew
that in accordance with God's just decree such action
leads to moral death, and yet were not only themselves
guilty of it, but have reached the deeper depth of actually
justifying and approving it.
3. The Jews Cannot be Saved by Good Works
(2 : I to 3 : 20)
Since the picture which I have just drawn of the sinful-
ness of the heathen world is true of mankind universally,
1 By this clumsy play upon words I have attempted to represent the paro
Domasia of the apostle : ovk Ihwui^aaav . , . aS6Kiii.oy vovv, k. r. A.
178
! I
of Paul
Romans 2:13
any one of you who condemns the Gentile must, in so
doing, condemn himseli, for he is guilty of the same sins.
I say that all are guilty before God because it is certain
that he must condemn such conduct as I have described
(and it is universal among men). Can one of you who
passes the false judgment that he is free from the guilt of
such sin while yet committing it, suppose that he will be
exempt from God's true judgment } Or, not to speak of
judgment, will you by such pride and folly show that
you have no appreciation of God's gracious treatment
which would lead you to salvation, and will you go on ac-
cumulating guijf until the final and terrible judgment day }
— a day when God will render just awards to all men :
eternal life to those who have been faithful and obedient
to him ; condemnation upon the factious and unrighteous —
the penalties of his wrath upon the one, the blessings of his
favor upon the other — awards in tJie administration of
which God has regard to the degree of light and privilege
which men have neglected, so that a severer condemna-
tion awaits the Jew than the Gentile. I said that God's
judgment of men would be a just one, for he is not partial
to one division of mankind as against another, for it is sin
which he will punish, whether committed by the Gentile,
who has but the light of nature and conscience to guide
him, or by the Jew, who possesses the fuller knowledge of
duty which the Mosaic law imparts. The Jews who have
not kept the law cannot be saved by its mere possession,
179
The Jews
guilty of the
same sinfuU
ness as the
Gentiles
(2 : x-5)
Their con-
demnation
all the more
certain
(2 ; 6-ii)
Salvation
conditioned
on obedience
(2 : i2-z6)
m
I'll
ti
Romans 2:14
The Messages
for it is not the knowledge of what God requires, but the
periormance of it, which he accepts. The Gentiles have
just as much prospect of salvation by works as the Jews,
but neither can be saved thus, for the moral perceptions
of right and duty which the heathen often exhibit show
that they have a moral law within them and are amen-
able to the principle : Doers of law shall be justified ; and
since neither Jews nor Gentiles are " doers " in the sense
required, that of perfect obedience, they both alike have
failed to sustain the test. On the plane of law, then,
there is one principle for all : Justification for those only
who fully meet the divine requirements ; punishment for
such as do not. This will be the law of the future judg-
^ ment for all such as do not avail themselves of the provi-
sions of God's grace by repentance and faith.
The special What thoucfh you bear the theocratic name of Tew, and
advantages ft'
of the Jews rcst m sccurc confidence of divine favor, and possess the
°hefr'gu^l?**' knowledge of God and duty which the Old Testament
fng them*^* furnishes, and regard yourself as a spiritual superior among
(2 : 17-29) j^en p What does all this signify if you fail to justify
those claims, and, by immoral life, forfeit the benefits of
your knowledge ? Do you not commit the very sin which
you denounce, and so cause the heathen to despise the
God whom you pretend to worship ? It is, indeed, a fort-
unate thing to be a Jew and to enjoy the advantages
which God has afforded him ; but if these are not put to
the uses of a good life by the Jew, he becomes no better
180
of Paul
Romans 3 : 7
than a heathen. Indeed, if a heathen should, with his
feebler light, do the deeds which your law requires, and
which you yourselves fail to do, he would show himself to
be more truly God's servant than you, and would meet
with more favor at the judgment. For it is not the prac-
tice of rites, nor the possession of principles, but inward
purity of life, which proves one to belong to the true peo-
ple of God.
If, then, Jew and Gentile may thus exchange places The Jews
in God's estimation, does anythmg remain of the Jew'syamage^^f a
boasted advantage ? Yes, much remains, in whatever point Revelation
viewed ; and, first, his possession of the revelation through <3 : 1-2)
the C'd Testament. I say this advantage remains, for, Their unbe-
even if the objection be made that many of the Jews have llnju^JifiaSie
not accepted the Messiah, and so have been false to this (3 '- 3-8)
same Old Testament revelation, yet God's faithful per-
formance of the promises which he made to his people Is
not thereby precluded. Let us remember that, though all
men be false, God is true. It would seem, then, that hu-
man faithlessness is not only consistent with God's faith-
fulness, but rather exhibits it in clearer light. Is man, then,
to blame ? Is his unbelief not (humanly speaking) rather
commendable ? No, for on such a principle there could be
no just judgment of the world, since it confuses all moral
distinctions. If, then, I, by my falseness, become a means
of eliciting and magnifying the fidelity and truthfulness of
God, can my falseness, which serves so good an end, be
181
\
Romans 3 : 8
T/ie Messages
All man-
kind, in fact,
is guilty in
God's sight
(3 : 918)
regarded as sinful ? But carry the argument a step far-
ther. Must not this lead to the principle : Increase false-
ness that God may be shown to be true ; promote dis-
obedience that God's faithfulness may more plainly. appear ;
that is, *• Do evil that good may come " ? I am wickedly
charged with such teaching. Those who do maintain
such principles are under a just condemnation. What,
then, is the general conclusion of the whole argument?
Have we Jews any advantage over the Gentiles in respect
to the prospect of salvation by works ? None at all, for
both classes have been proven to be, by reason of their
sinfulness, without hope of such salvation, a conclusion
which the Old Testament picture of human depravity
confirms.
And this testimony must be true of the Jews, since it
is found in the very Scriptures which God gave especially
to them. All, then, are guilty. None can be saved by
obeying law ; the less so because the law only intensifies
the power of sin, instead of delivering man from it.
4. The True Way of Salvation — that of Faith
(3:21-31)
Testament We have Seen that in the line of legal works there is no
"her meSi- possibility of attaining acceptance with God. But there is
^t "salvation ^^o^her Way of securing it — the very way which the Old
—that of Testament teaches — that is, by an act of trust in God's
(3 : 21-22) mercy as now revealed in Christ, and this way is open to
182
The Old
Testament
confirms the
conclusion :
no salvation
by works
(3 : 19, 20)
ill
^/ /Vrw/
Rorr.uns 3 : 31
all, without distinction of race or privilege. For just as
all men have, by sin, closed the path of salvation by
merit, so to all is open on equal terms the way of a gra-
cious salvation which is brought to man through that
work of Christ by which he has purchased men's release Opened
from sin. This liberation was accomplished by God so Christ
manifesting, in the death of Christ, his holy displeasure ^^ ' '^"'^'
against sin that he thereby dispelled the appearance of
being indifferent to evil (which was occasioned by his
lenient treatment of sinners in pre-Christian times), and
showed that, in forgiving the sinner who should trust in
Christ, he was not acting inconsistently with the require-
ments of holiness. Since salvation is secured only by inferences
the renunciation of all meritorious deeds, none may allege fact
his rights or privileges as constituting a valid claim upon
God. The law-principle of salvation may encourage,
but the faith-principle excludes, such presumption. For
man is justified by faith, which involves the renunciation
of merit, whether his previous obedience to the require-
ments of the law has been more or less complete. In
the light of this principle we see the universality of Chris-
tianity. All stand on the same plane before God ; none
may claim salvation ; all may receive it on the same gra-
cious terms. God's uniform requirement is faith ; he
will accept all men on this one simple condition. Do
we then set the law (whose efficacy as a means of sal-
vation we deny) and faith (whose efficacy we affirm)
183
(3 : 26-31)
I
Romans 4 : i
The Messages
.•» .^:, :•(;»'
It 'I]
»
■fl
1
1
•
'!',al
1
1
n
1
i
1 ,
"P ■-
1
1 .
4- :
-. T^k
\ --^ •<
i
'!
>
' ,^t
■ ■•'*
f'V '^
*
'' f- \
U
> '
The Old
Testament
represents
Abraham as
being saved
by faith, not
by works
(4:1-5)
The same
principle of
gracious sal-
vation rec-
ognized in
the Psalms
(4 : 6-8)
in opposition ? No. The law itself confirms the very
principles of faith which we maintain.
5. T/ie Old Testament Proof of Justification by Faith (4)
In accord with the statement that in my doctrine of
justification I confirm the law, and as an illustration of it,
what do we find that our ancestor Abraham attained?
Did he secure any meritorious claim upon God? For
if he was justified by works he might make such a claim,
but this supposition is really out of the question, for
while his life may be honorable before men, it could fur-
nish no ground of merit before God. F'or all personal
merit even in his case is excluded by the scriptural state-
ment that it was his faith, not his works, which God ac-
cepted, and on account of which he pronounced him
righteous. Now in the matter of legal obedience, not
grace, but debt, is the principle of award. But where there
is no claim to perfect obedience, but, instead, a spirit of
trust in God, it is that trust which God accepts. This
thought of a gracious treatment of man by God — a treat-
ment better than he deserves — finds expression in the
Psalm where David pronounces the man happy against
whom the Lord does not reckon up the whole sum of
his sins, but graciously hides them with his forgiving
mercy. In accordance with the truth that righteousness
is attained, not in the line of works, but of faith, is not
the blessing of justification open to all, irrespective of cir-
184
of Paul
Romans 4: i6
cumcision? Yes, for the Scripture, in narrating Abra-
ham's justification, speaks, not of circumcision, but only
of faith. That justification takes place without regard
to circumcision is also evident from the fact that Abra-
ham was not yet circumcised when he was justified. Cir-
cumcision followed faith as its sign, and was therefore
secondary and dependent upon it. Its chief meaning,
therefore, was to bear testimony to Abraham as the man
of faith, irrespective of circumcision. Therefore Abra-
ham's religious significance is connected primarily with his
faith and not with his circumcision. Hence it is not Jews
as such, but believers, whatever their nationality, who are
best entitled to claim to be his spiritual sons. For his
religious pre-eminence was not won by legal works, but
rests upon God's gracious acceptance of his faith. Essen-
tially the same must be true of all real followers of Abra-
ham, for if they won their reward by works, the principle
of grace would be nullified, because the law brings, not
righteousness, but wrath, through its intensification of the
power of sin. Its immediate effect is therefore directly
against man's salvation, for when it appears, transgres-
sion and a consequent consciousness of sin which for-
bodes punishment inevitably follow. Since the law makes
us objects of the divine displeasure rather than subjects
of salvation, the inheritance of the blessings promised to
Abraham must be entered upon by faith, the condition
which corresponds to the grace which bestows them.
•8s
Circumci-
sion followed
this recogni-
tion of A bra-
ham' s faith
U : 912)
Believers are
\ he spiritual
children of
Abraham
and must be
justified by
faith as he
was
<4 : »3-a5)
\ \m
■'U'
IJ
i:
Romans 4:17
The Messages
Thus it is seen how Abraham (of whose numeroi.s de-
scendants the Scripture speaks) stands as the prototype of
all believers before God, in whose boundless power he so
implicitly believed. This faith of his which remained con-
fident in the face of all human improbability of its reali-
zation was what enabled God to make Abraham the spir-
itual father of mankind — this unwavering confidence, I
say, is what God graciously accepted for righteousness.
Now the narrative of Abraham's justification in Genesis
has its chief value not as the history of an individual, but
because it is typical of all God's dealings and illustrates
the principles upon which he always proceeds. The nar-
rative contains the truths which apply to us who are be-
lievers in Christ as the divinely appointed Mediator of
salvation.
6. Praise of God^s Saving Grace (5)
faith '^^^ consequences of justification are, first, a sense of
brings peace Security in our relations to God, which we have obtained
dent hope through ChHst, who has introduced us into this new
^^ ' ■ ' position of acceptance with God ; next, a joyous hope of
future blessedness ; then, the ability to be glad even when
beset by trials and hardships, because we understand that
these conditions develop moral perseverance, and this,
v;ell-tested Christian character. Moreover, the reason
why this hope of future good does not disappoint us is
that the realization of God's love to us assures us of its
186
Tustification
of Paul
Romans 5:13
fulfilment. What is the guarantee of this love and of the
hope founded upon it? It is found in Christ's giving
himself up to death for us in our moral impotence — an
act of sacrifice which could only spring from a greater
love than is known among men. Thus the greatness of
the divine love is seen in the fact that those for whom
Christ died were not the obedient and faithful, but the
sinful, who were the objects of God's holy displeasure.
If, now, we know that the divine love went out thus The assur-
toward sinners, how much easier it is to believe that the salvation
beginning of our salvation will be fulfilled in its comple- Computed
tion. For, to repeat the argument, if God began the work (s : 9-")
of our salvation when we were the objects of his wrath ;
if his love was great enough for that, how much more
certain is it that, now that we have been acquitted of our
guilt, we shall come to our complete life in Christ ? How
justly, then, may we rejoice in that divine love which has
removed all obstacles to our acceptance with God, and
made it possible for us to be at peace with him !
In view of the truths which have been established, we God's grace
may compare Christ, his work, and its result, salvation, JJJore than
with Adam, his fatal transgression, and its consequence, JhTpower'''
physical death, which became the portion of all because of sm^^^
his sin involved as its result the sinning of all his de-
scendants. I affirm this relation between sin and death
on the ground that even befoi;^ the law came in to con-
demn sin and to stamp it as transgression, all were falling
187
11
■!
|i
:
m
1
ll
\ '
' i
* ■
i^
ill
■M
Romans 5 : 14
The Messages
A
i5
IS
!"{ i''
I 'I
i !*
a prey to death. Even those who lived during this period
and had, unlike Adam, no explicit, positive command
which they could break, continued to die. [But, before
we carry out the comparison between Adam and his work,
and Christ and his work, let us note certain differences.
The favor of God revealed in Christ is more than a match
for the sin which began with Adam and spread itself
over all mankind. Man's condemnation issued from one
trespass, but God's restoring grace has more power than
many trespasses even, since it saves man from the power
of many. We may be sure of this because it is more easily
conceivable and more certain that those who received
God's (?ift in Christ will triumph over sin than that all
should have become involved in death in consequence of
Adam's trespass.] So then — as we began to say — as by
Adam's sin all became involved in death, by Christ's work
of righteous obedience is acceptance with God opened to
all, for the two cases are parallel. Christ is the second
Adam, come to restore to God's favor those who as de-
scendants of the first Adam are lost to it. Now the Old
Testament system, whose saving function I deny, had just
the purpose to bring out this indwelling sin into its great-
est strength, so that the case of man was rendered even
more hopeless than before ; but the love of God revealed
in Christ is able to overcome this power of sin even when
thus intensified by the law, and to bring man back to di-
vine favor and assure him of eternal bliss.
188
of Paul
Romans 6 : 8
7. The Refutation of Objections and False Infer-
ences (6, 7)
(i) This Doctrine of Salvation gives no Warrant to Moral License
(6 : 1-14)
Shall we, from the fact that where the law brought out The bap-
human sinfulness in its full force God's grace appeared in JSan cannot
even greater power — shall we from this fact conclude that s-J,"**""^ '°
sin is a good thing, because it evokes God's grace ? Such ^^ : 1-4)
a conclusion is opposed by the very nature of the .Christian
life. How can those who have broken off, as by a death,
all relation to the old sinful life, seek to justify any further
connection with it ? Our baptism expressed that entrance
into personal life-fellowship with Christ whose deepest
meaning is : participation in the benefits of his sin-atoning,
sin-destroying death. This participation involves an ethical
dying with Christ on his cross — a complete breaking off
of relations with the old, sinful life — and a burial into
moral death; that is, a permanent separation from the
sinful world in which we formerly lived, in order that a
new life in a new world of motive and action might be
bep"un — a life as different from the former one as was
Christ's life after his resurrection from what it was before.
I may thus emphasize the fact that the negative "Process His life must
called "death" and "burial" to sin implies also the with Christ"
positive process called " resurrection " to holiness, for if J^^^ Jjjj^*'
we experience that moral process which is the analogue (6 : 5-")
of Christ's death, that is, separation from the old life, we
189
1
Romans 6 : 9
The Messages
must also experience its counterpart, the analogue of
Christ's resurrection, that is, a renewed and purified moral
life. Our old sinful self has been put to death ; the body,
where sin so manifested its power, has been subdued.
Such a death means separation from sin. And if it means
» separation from sin through union with Christ, it must
also mean a new life of holiness through union with him.
Christ in his death broke off all relations to sin, never
again to enter into them, and at his resurrection entered
a life belonging wholly to God. So should the Christian
consider his regeneration which is typified by his baptism
as demanding at once the cessation of the sinful life and
Not sin but the befi^inninef and continuance of the holy life. I exhort
righteous- o o ^ ■/
ness must you, therefore, not to permit sin to control your bodies and
(6 :*ia-i4) their passions as it formerly did, but to subject your bodily
powers to the uses of righteousness as the nature of your
Christian profession demands. You must not permit sin
to dominate your lives, and you need not, for you are not
under the law-system, which always tends to intensify the
bondage of men under sin, but under God's system of
grace, in which is disclosed a way of deliverance from
sin's guilt and power.
(2) Freedom from the Law not Freedom to Break it (6 : 15 to 7 : 6)
Christian From the fact that we Christians are not under the Old
freedom is
not freedom Testament law, but under God s grace m the gospel, shall
(6 Txs) we conclude that we are free to break the divine law by
190 •
of Paul
Romans 6 : 20
sin ? By no means. In refuting such an inference let us
start from the position that a man is the servant of what-
ever he obeys. If a man obeys sin he is sin's servant ;
if he obeys righteousness, then he is bound to fulfil the
demands of righteousness. Now this latter is your case. The Chri«-
Your obedience and service to sin are things of the past. JlTbe' n^grt-**
You have committed yourselves to my teaching, which *6"^6-2o)
enforces the demands of righteousness upon every life.
When you thus broke away from bondage to sin, you en-
tered a bondage to righteousness, thereby obligating your-
selves to obey its requirements. I am applying to these
high spiritual truths terms derived from human relations
so as to make the contrast between the characteristic of
the old life, and that of the new plain to the most undis-
cerning. And I apply this truth thus : just as you used
to allow your bodily powers to be dominated by sin, so
you should now, as Christians, make them the means of
serving and promoting holiness of life. For (to repeat my
distinction between the two kinds of life) in your old life
you were freemen in respect of righteousness, and bond-
men in respect of sin ; the opposite is now true ; you are
now free from sin and bound to righteousness. But look-
ing away from the principle to the consequences of the old
sinful life, what reward did it bring ? Only a fruitage of
which you are ashamed, for all its results are in the line of
that final issue, moral death. But the opposite of all this
is your case now. Being freemen in relation to sin and
191
I . >,,
Romans 6 : 21
The Messages
!
I!
!•*■
Such action
makes for
holiness and
eternal life
(6 : 21-23)
Christians
have broken
with the Old
Testament
system as if
by a death
(7 : 1-6)
bondmen in relation to God, you have holiness and ever-
lasting life as your portion. So diverse are the outcomes in
the two cases. The just desert of the former is death ; the
gracious gift which, in the case of the latter, God bestows,
is eternal life through the gracious work of Jesus Christ.
Those who, like you Romans, are acquainted with law,
will at once recognize the truth of the principle that the
law ceases to have dominion over the man at the man's
death. The relation between the person and the law is
sundered by death. We see an illustration and proof in
the fact that when a husband dies the wife is then free to
marry another man. The marriage bond is dissolved by
death. Previous to the death of one of the parties the
other is not free to contract another marriage ; to do so
would be adultery. In like manner — applying this princi-
ple to spiritual relations — the bondage of you Christians
to the Old Testament law was broken by a death — the
moral death to sin of one of the parties (that is, your-
selves). You were under the law as your master, but are
now under Christ, just as the woman whose first husband
has died, comes under the authority of another whom she
is then free to marry. Our former situation under the law
was one of bondage under a hard master, sin, with which
the law allied itself to enslave us. But now we are freed
from that master by a moral death, in order that we may
freely and gladly serve our new master, Christ, not from
outward constraint, but from a glad inward impulse.
192
of Paul
Romans 7 : 23
(3) The Law Merely a Useful Instrumentality (7 : 7-25)
Does it follow from my apparent depreciation of the law The law
that it is evil ? No ; it is not itself evil, but only the occa- sfn7dliVss*of
sion of developing, by the reaction which it provokes on /'". ,, v
the part of indwelling sin, the evil in men into expression.
Without law men are comparatively unaware of their in-
herent wickedness, but when law comes with its demands
and ideals they are seen to have utterly failed to meet its
requirements, and thus its immediate effect is rather to
conduct them to condemnation than to the holiness of life
which the law, in itself considered, contemplates. Sin, not
law, is the cause of this condemnation. The law is an in- it cannot
strument which sin uses for its purpose, but is in itself conquer sin-
holy. The moral destruction which I speak of is wrought ["I'^fj^j?"
by sin which dwells in the flesh. It is against this over-
mastering foe that the good desires and aspirations which
survive in the unregenerate man contend, but contend in
vain. My efforts to keep the law are rendered unavailing
by the power of sin, which that very law calls out into
greater strength. I am no more my true, my would-be
self, but sin so rules my life that I am powerless to realize
my best desires. Two laws or forces contend within me
—sin, which allies the law with itself, and my reason ; in
other words, the flesh, the evil propensities and passions,
and my deeper, truer, moral feelings and desires. In this
conflict the evil power is completely victorious, so that I
am rendered a hopeless slave of sin. Whence shall re-
193
%
n
'I f
\k
i
\\
'\
hi
Romans 7 : 24
The Messages
Only Christ lease come ? I well know now that it comes alone from
(7 :24ia5) Christ. Such is the inner conflict in the life that aspires
after goodness ; sii'^^ the despair to which it is driven in
its oft-baffled si ^s, and such the release which Christ
affords.
8. The Blessedness of being Justified (8)
The state of the Christian is thus the very opposite of
that which I have just described. The verdict of the law
Union with
Christ de-
stroys the
(8'ri-4) *'" is not out against him, because he has been delivered from
that condemnation which the law pronounces, and from
the sin which occasioned the condemnation, by the power
of the Spirit, which entered his life in consequence of his
union with Christ. The law could not free him from its
own curse, but could only reaffirm its adverse verdict,
not because of any defect in the law, but because of the
power of sin, which perpetually exposed the man to the
law's condemnation. But Christ, whom God sent into
the world to share our nature, apart from its sinfulness,
has accomplished this deliverance, so that a way is opened
This life of for the fulfilment of the law's just ret^tiirements. This re-
sures peace sult is attained by establishing in man the inner dominion
?aiity'"'"°'^ of the Spirit, which overthrows that of the flesh and de-
cs : 5-1 1 ) termines all the aspirations and conduct of the man tow-
ard a holy, spiritual life, instead of toward the moral death
to which it was formerly tending. Thus the man is
brought into real harmony with God — for only through
p
*■■(
of Paul
Romans 8:17
the rule of the Spirit in us can the old enmity to God which
sin occasioned be removed. The possession of Christ's
Spirit alone proclaims us truly his. If we possess that
Spirit, we have the guarantee of an imperishable life. The
body must indeed die in consequence of the curse which
human sin brings with it, but this death cannot affect the
spirit of the man who has participated in Christ's salva-
tion. If we possess the life-giving Spirit of God, he will
grant us a future life and resurrection through the power
of that indwelling Spirit.
Since the Spirit is the determining element of the Chris- it is best
... ./-n !• -1 denned as
tian life, we Christians are bound to follow his guidance, sonship and
Only that life which he inspires is worthy to be called life, go" '^ *°
The carnal life is death, and the death of the carnal im- ^^ '• "•^7)
pulses is life. It is through following the impulses of the
Spirit that we prove ourselves God's sons. When we
became Christians we did not enter a servile condition
similar to that in which we were under the law, but we
entered a filial relation in which we can address God as
our Father. And the inner testimony of the Spirit in our
hearts assures and confirms this relation. If we are God's
children, then of course we inherit the great blessings of
his kingdom. This we do, however, only because we are
joined with Christ and share the sufferings which faithful
service to him may entail. At present the Christian must
suffer for Christ's sake, but how much will the future
glory of the Messianic kingdom outweigh such suffering !
195
$ .i'
w
Romans 8 : i8
T/ie Messages
Any present
suffering is
preparatory
to a greater
gl-.ry
(« : 18-32)
The Chris-
tian is ever
expectant
(8 : 23-25)
All the re-
sources of
God's grace
pledged to
the Chris-
tian
(8 : 26-30)
Of this coming blessedness we find everywhere an eager
expectation. Even inanimate nature seems to be awaiting
it. The reason is that God, in subjecting nature to the
law of decay and death, mingled an element of hope with
this condition, which leads her to expect deliverance from
this law and participation in the freedom from sin's curse
which awaits God's children. Such a prospect for nature
seems suggested by th« condition of eager yearning and
intense dissatisfaction which she shows with her present
condition . But not only do we see this yearning for de-
liverance from sin's consequences on the part of nature ;
even Christians, who have been acquitted of their sins and
have become obedient children of God, are subject to this
condition of perishableness which has been impressed
upon nature. They, too, must die, and they naturally await
with hope their future deliverance from the reign of sickness
^nd death ; that is, the bestowment of an imperishable
embodiment for the soul. I say " with hope," for this
element is mingled with all our experience of salvation.
We have not yet enjoyed its full fruition. Our incom-
plete emancipation from the law of decay and death leaves
us this great boon to expect in the heavenly world.
Not only does the hope just described inspire us, but
the Holy Spirit aids us in our weakness and in our prayers
by his all-prevailing intercessions. Since this interces-
sion is accordant with God's will, he alone knows its full
significance and power. But there is one thing which we
196
ii
^?j|
but
rers
:es-
Ifull
we
of Paul
Romans 9 : 5
do know ; that is, that all events co-operate to secure the
final good of believers ; because we were from the be-
ginning included in God's foreknowledge and purpose, and
thus our standing as Christians has the whole plan of
God to support it. The realization of our salvation in the
past and in ihe future but fulfils the gracious plan of God
for our lives.
The practical conclusion is, that God's purpose of grace The blessed
is pledged to us. God, who provided for our salvation in future salva-
the great gift of his Son, will not withhold from us ^ny [3°" v
lesser benefit. None can bring a charge against God's
chosenones, since God himself has acquitted them. None
may condemn them, since Christ died, rose, and inter-
cedes for them. There is no hardship or suffering, not
even death — no, nor any power whatsoever in all the uni-
verse, which can separate us from the love which Christ
has for us.
■ 9. God's Providential Dealing with the Jewish
Nation (9 : 1-29)
How deep is my interest in my countrymen, and how The sad
deeply I lament iheir rejection of the Messiah is evidenced isla"e?to
by my willingness to perish if thereby I might save them. MeSh^*
Their lapse seems the more sad in view of their great (9 : »-5)
privileges and advantages as the theocratic people, chief
of which is the descent of Christ from Jewish ancestry on
his human side, while, in the depths of his being, he par- ^
197
;|i
•>^'
I
.t I'Hli
i yi !|
Romans 9 : 6
The Messages
This failure
not incon-
sistent with
the Divine
promises
(9 : 6-13)
God's free,
dom and
wisdom in
dealing with
the nation
not to be
called in
question
(9 : 14-18)
God's provi-
dential ac-
tion sover-
eign and free
(9 : 19-29)
takes of the nature of the blessed Deity. But the unbe-
lief of my people will not involve the failure of God's
promise. If we look back at our history we perceive that
there has been a selective process going on ; not all mem-
bers of the nation proved themselves true children of God.
We see this in the case of the two sons of Abraham, Ish-
mael and Isaac, and their descendants. Only one of
these lines proved faithful to God ; yet God's promise to
his people was not thereby annulled. Another example
is found in the two lines which are descended from Isaac,
that of Esau and that of Jacob. The fact that God made
choice of the latter rather than of the former shows that
Jacob was not chosen for any merit of his own.
Because God chooses one and rejects another, shall we
conclude that he is unjust ? No ; for in the law he claims
that prerogative. His choice of any is based, not upon
their merits or strivings, but upon his own sovereign
mercy. An example of this absoluteness of God's action
is seen in his dealing with the Pharaoh. The Old Testa-
ment says that God brought him upon the field of history
in order to exhibit his power upon him. This example also
shows that God extends his mercy to men or hardens
them in sin according to his good pleasure.
But this view will provoke the objection : If a man,
in pursuing a sinful course, is but fulfilling the divine
will, how can God attach guilt to his action ? The ques-
tion is presumptuous. Man is quite incompetent thus to
193
||:
of Paul
Romans 9 : 32
judge the procedure of God. Men are like clay in the
hands of the potter. Can the clay complain if the potter
makes from the same lump vessels for noble and vessels
for ignoble 'ise ? So if God, while wishing, on the one
hand, to exhibit his justice in the punishment of some
men for whom this penalty had been determined, yet, out
of compassion, withheld its execution for a time, who has
a right to complain (either of the long suffering or of the
determination to destroy) ? and if, further, it was his pur-
pose to exhibit, during this period of forbearance, his sav.
ing mercy on some whom he had chosen for this end —
whether Jews or Gentiles — who has the right to com-
plain ? The Old Testament speaks of such acts of God
as being wholly independent of all claims or merits on
man's part, as, for example, in the call of the Gentiles,
and in the preservation of a remnant in Israel.
10. The Jewz' Responsibility for their Rejection
(9 : 30 to 10 : 21)
Since God's action is never based upon human merit, They ♦".ve
and since he always acts justly, what must we conclude vation by
is the reason, on the Jews' side, of their reject'on and of deeds°"""^
the Gentiles' acceptance ? It is that while the Jews were (9 = 30-33)
striving to establish their own righteousness by works,
the Gentiles have accepted the righteousness which is
offered through the gospel on condition of faith. As of
old, Israel found the divine word the occasion of their
199
! it,
5 s;
'v'M
i!
Romans 9 : 32
The Messages
They have
real but mis-
directed zeal
(10: 1-5)
The easy
conditions of
faith they
have deliber-
ately re-
jected
(10:6-15)
overthrow and calamity, because of their disobedience to
God, so do they now again stumble over the truth that
faith is that which God requires.
How earnestly do I yearn for the salvation of my peo-
ple, and well I may, for they still have much interest in
their ancestral religion, but how mixed with misconcep-
tion of its real principles and demands ! From this mis-
conception proceeds this futile effort to win salvation by
merit instead of accepting that which God graciously
offers. There can be no thought of the law as the means
of salvation now that Christ has come ; and, indeed, it
was never actually a means of salvation, because its re-
quirement was perfect obedience : it could not save with-
out that, and that was always wanting. The faith-prin-
ciple is quite different. It sets before us no impracticable
task. It only asks us to accept the divine promise and
truth which are close at hand ; it demands only that we
lean in faith upon Christ. Resting in him and confessing
him as Saviour, we shall have security and peace. This
is a truth of universal application. Its promise of salva-
tion is as wide as the race. All may accept it. Nor can
the Jews justly say that this way of grace was not known
to them, and so excuse themselves.
Let us examine this justification of disobedience. Have
they not had abundant opportunity to learn these truths
of grace and faith which pervade their own Scriptures
as the light of the sun pervades the world? Already,
200
of Paul
Romans n : 1 1
in Moses and the prophets, we find allusions both to the Their own
extension of the true religion to the heathen and to the wouKte
hardness of the chosen people. Thus the truths which I ta"gh\thera
now teach and the reasons for them are not new, but old, way
and should have been understood and appreciated by the ^'° ' *^"^
Jewish people.
II. The Restoration of the Nation (ii)
That God has not utterly cast off the Jewish ^^ople
from his favor I am myself a living evidence. Remem-
ber that, as in former times, when the nation seemed
lost in idolatry and sin, a remnant was still left who re-
mained true to God, just so now there is, in accordance
with the provisions of God's grace, a faithful few. The
majority, seeking to uphold their own self-rrhteousness,
have fallen a prey to moial hardening, but some have
accepted the terms of God's gracious salvation. To the
others we might apply the Old Testament language in
which the prophets describe the obduracy of the faithless.
But even the lapse of the nation as a whole will not be
permanent. By rejecting the Messiah they have occa-
sioned his earlier and fuller proclamation to the heathen,
who, by accepting him, will prove to the Jews what they
have lost by not so doing. The Jews will thus be stim-
ulated, by the example of the Gentiles and by the bless-
ings which the heathen will be seen to enjoy, to accept
Christ also. If a benefit resulted to the Gentiles from
201
Israel's un-
belief, now
as in the
past, is but
partial
(it : i-io)
It has made
possible the
conversion
of the
Gentiles
(ii : 11-15)
il \
01
Romans ii : 12
Israel's
natural holi-
ness facili-
tates resto-
ration to
God
(11 : 16-24)
The Messages
the Jews' ^apse, how much greater a blessing will flow
from the recovery of the Jews to the Messianic kingdom
which the conversion of the heathen will facilitate ! I
am writing to a Gentile Church. As the messenger of
the gospel to Gentiles, it will be seen that I am acting
within the true scope of my office in pointing out the bear-
ing of the Jews' fall upon the heathen world. Certainly,
if God could thus overrule their fall for good, he surely
could make their conversion a yet greater good, and this
is that for which I hope, for the nation is still holy unto
God — his peculiar possession.
But you Gentiles, whose entrance into the Messianic
kingdom the fall of the Jews has facilitated, should not
conclude that this was due to some merit of yours and so
fall into pride and boasting over the Jews. Remember
that the ancient theocracy is still the basis of the Messi-
anic kingdom. Do not therefore imagine that it was
favoritism on God's part for you which led him to reject
the Jews in order to receive you. He will as readily re-
ject you if you, like the Jews, become unfaithful to him.
Be humble, then, and beware Itst you repeat their sad
history.
In these dispensations we behold at once God's leniency
and his severity ; to those who have been true to him he
has been very gracious ; with the disobedient he has been
severe. If now he would graciously icceive you Gentiles
upon faith, how much more will he take back into his
202
of Paul
Romans \i\\
favor his peculiar people when they shall forsake their
disobedience !
Consider well these providential dispensations, nor pre- Gentile and
sume to criticise or explain them. In God's wisdom, a yerbfunlted
partial and temporary fall of Israel has been permitted, chu?c*h
but, at last, the nation as a whole shall be saved and the <" = ^5-32)
hopes of future good which her prophets express be
realized. The displeasure of God at the Jews inured to
your benefit, but for the sake of the founders of the na-
tion his ancient people shall still be the object of God's
favor. God's purpose in the choice of the nation shall not
finally miscarry, for as the Jews' lapse occasioned your
speedier reception, so shall the divine favor l-.istowed upon
you be the means, in turn, of hastening their recovery.
God's purpose in the hardening and rejection of both
classes (Jews and Gentiles) is subordinate to his purpose
to make both the object of his mercy.
How profound are these mysteries of God's providence A glorious
, ___ , . , -KT exhibition of
and government ! We cannot explain them. No man can Divine
penetrate his secrets, as the Scriptures say, for he is him- (^iT :"3'^.36)
self at once the source, the means, and the end of all
things ; as such let us render him all praise !
12. The Life of Consecration to God's Service (12)
By appeal to God's goodness to you, brethren, I urge its standard
t li 6 w ill 01
you to consecrate yourselves, body and mind, to his ser- ood
vice— the true, real spiritual service of the heart— so that ^'^ • '' *^
203
iv '\
.lal
Romans 12 : 2
The Messages
you may prove in experience the blessedness of doing his
Its fruitage holy will. This service you can only accomplish in the
and earnest Spirit of humility and soberness, which is inspired and
U2"^3-8) regulated by faith. We have various gifts of faith, as the
different parts of the body have various functions ; let us
exercise them all with fidelity, remembering that unless
we are guided by trust in Christ in so doing, we shall fall
Maxims for jnto self-rightcousuess and vanity. Let us diligently prac-
(12 : 9-21) tise the various Christian virtues, of which love is the chief,
and whose highest exercise is seen in kindness, sympathy,
and humility. This temper will prevent the spirit of re-
venge, and enable us to dwell peaceably with mankind.
Remember that God will requite wrongs done ; do not
seek to forestall his judgment ; treat foes with kindness ;
by so doing you will lead them to remorse and repentance
and will conquer their malignity by love.
13. The Public Relations of the Christian (13)
Obedience We must obcy the civil power, for it is a divinely or-
a Christian daiucd agcucy for the punishment of wrong-doing and for
(13 y 1-7) the commendation of well-doing. Only if we do evil have
we anything to fear from the state. In that case we shall
fall under its just and certain penalties. Therefore let us
obey, not from fear only, but because obedience is right.
The right of the state to obedience involves its right to
* levy taxes; render, therefore, to the different authorities
the dues which they have a right to exact. Pay, I say, all
204
of Paul
Romans 14 : 12
debts, except the debt rf love. That is a perpetual obli- Love a
gation, since it is th j essence of the whole divine law "ndfng
which never relaxes its demands upon us. To the duties J*,^''? 5",°^
of love I would, then, exhort you. The time of our re-
demption draws near ; let us devote ourselves to deeds of
goodness and not to works of vice.
14. The Treatment of Conscientious Scruples
(14: I to 15:13)
Receive to Christian fellowship such as have doubts and Forbearance
* the true ba- |
scruples as to certani courses of action — in themselves un- sis of chris-
essential — but not with a view to making such scruples ship
objects of special attention and judgment. An example ^^* * *"^^
of such scruples is found in the case of one who refrains
from eating meat. Let not him and the one who has no
such scruple judge one another, since God accepts both.
Both are Christ's servants, and it is his to approve or dis-
approve them. Another example is found in one who still
holds by the Jewish sacred days. Both those who do this Christ is our
and those who do not are moved by conscientious convic- (i/: 6-13)
tions for the Lord's service. Let them not judge one an-
other. So in general we must carefully regard the feel-
ings and convictions of others. Whatever we do, we must
do in the spirit of service to our Master, who both died
and rose that he might be the Lord of us all. Why, then,
judge one another ? God alone is judge, all must bow to
him, not to one another. Each must stand for himself
205
Wi
Romans 14 : 13
The Messages
Thv' rights
of Ci.-'stian
tions of
Christian
charity
(14 : 14-23)
before God's judgment — not that of other men. What-
ever judgments, then, we pass in regard to our Christian
brethren, let us by all means pass this one, that we ought
not to hinder their religious life;
The man who has no such scruples as T have named is,
Hberty x'ht no doubt, theoretically right. He has all the rights which
thf"obfiga^^ he claims, but love may require him, in certain cases, to
forego their exercise. Otherwise he may, by his failure to
apply the Christian law of love, injure those whom Christ
has so greatly loved as to die for them. Try to keep the
Christian fame of your church without reproach, by avoid-
ing all such disputes with their unhappy consequences, for
religion does not consist in the maintenance, on ither side,
of such points of difference, but of an inner spiritual life^
He who lives that life is approved of God ; therefore seek
to promote harmony and to build up Christian character in
others. Such rights as I have named yield to the higher
obligations of Christian helpfulness ; cherish strong con-
victions of such rights, if you will, but do not try to impose
them upon those who cannot admit or accept them. Fort-
unate, indeed, is the man who in such matters has no scru-
ple as to the course which he decides to pursue, for, o^
course, those who are in doubt about their right to act as
they do must be self-condemned, because they are not act-
ing with the full consent of conscience, and one sins
against his own moral nature when he does, in such cases,
what his conscience is not clear in approving.
206
' fl
of Paul
Romans 15 : i8
It accords with the spirit of Christ, as shown in his Christ's ex-
earthly life, to show a kindly and concessive feeling for Xughtful
the weak and hesitating. His was a life of reproach rather '°^* ^^^
than of self-gratification. The picture of the suffering aKe^e"^
Messiah found in the Old Testament was given for our in- * * *^
struction, that we, steadfastly following his example and
cultivating his spirit, might have the hope of future bless-
edness with him in his kingdom. May God give us a
spirit of harmony, so that we may unitedly honor him.
Be therefore considerate and helpful to one another, for
Christ has made all, without distinction, the object of his
love — the Jews, according to God's ancient promises, and
the Gentiles, for his mercy's sake. Let all alike praise
the Messiah, as the psalmist says ; let all acknowledge him
as the true Davidic King of whom Isaiah prophesied, and
may you all find peace in trusting him, and hope in the
inspiration of the Holy Spirit.
15. The Apostle's Inspiring Mission (15 : 14-33)
I am indeed confident of your sincerity, spirituality, and Pa«''s desire
disposition to aid one another. It was that you might be the Christian
even more perfect in this regard that I have in some ex- readers the
pressions very frankly reminded you of your duty— in ^ritSiVthe
accordance with my commission to promote the gospel j«"«;f^
among the Gentiles. Let me not speak, however, of what
I have done for you or others ; Christ has rather done it
through me by giving me strength and inspiration, ena*
207
•A
%
:i:iiii
■•'•-«;■
-1i.|:
!!&
,11
\W-
i;.'li
Romans 15 : 19-33
Mis desire to
visit i<ome
us: 22-28)
His request
for their
prayers
(»5 : 29-33)
bling me to carry the gospel from its starting-point in Je-
rusalem to the remote province of Illyricum. In all this
labor I made it a point of honor not to work where others
were working, but to go to the outlying regions where the
gospel had not yet been carried.
The greatness of my task has prevented me from com-
ing to Rome, but now that my work in the regions named
is finished, I hope to realize my long-cherished desire
to visit Rome. I want to travel by way of your city
when I go to Spain. Meantime I must make a journey
to Jerusalem to carry up thither the contribution of the
Macedonian and Achaian churches to the poor members
of the mother-church — a gift which fittingly recognizes
the indebtedness of the Gentile churches to the primitive
Jerusalem church for a knowledge of the gospel.
I am confident that when I come I shall be provided
with the power to help and strengthen you. Pray ear-
nestly for me, that I may suffer no harm at the hands of
the Judaizing opponents of the gospel in Judea ; that my
mission thither may fully accomplish its end, and that, this
done, I may come and find spiritual refreshment among
you. Meantime and always may the divine presence, the
true source of peace, be yours ! *
1 Chapter i6 consists so largely of personal references that it did not seem
practicable to paraphrase it.
208
THE EPISTLE TO THE COLOS-
SIANS
rli
Til
■'!•
tl'.
'I'!
• U !
THE EPISTLE TO THE COLOSSIANS
1
■I . >:■
: 'i!
I, (
CHARACTERISTICS OF THE EPISTLES OF THE IM-
PRISONMENT
The four epistles next to be considered— Colossians,
Philemon, Ephesians, and Philippians— compose the third
group of Paul's letters and were written after he became
a Roman prisoner. Some scholars refer the first three of
these to his imprisonment at Caesarea (see Acts 23 and
24). Among the reasons assigned is, that a Colossian
runaway slave (Col. 4:9; Philem. 10 ff.) would more
naturally and easily betake himself to Casarea than to
the distant city of Rome, and that Paul's close personal
relations with the Christians of Asia, disclosed in Colos-
sians and Philemon, is more naturally explained, if he was
still at the comparatively near city of Caesarea. But the
more common view is that all these letters were written
during Paul's imprisonment at Rome (Acts 28). The nar-
rative in Acts 23, 24, would not lead us to think that Paul
was active as a preacher during his Caesarean imprison- .
ment, as these letters show him to have been during the
period when they were composed. Moreover, at Caesarea
211
Colossians
The Messages
he could hardly have had the hope of soon being liber-
ated which he expresses in these epistles {e.g,y Philem. 22).
In any case, Philippians was written from Rome, as the
reference to the emperor's household (Phil. 4 : 22) quite
decisively proves. If written at Rome they would prob-
ably fall within the years a.d. 62 and 63.
So far as these epistles are doctrinal they ti'cat chiefly
of the person and work of Christ. In the churches of Co-
lossae and vicinity a form of error was current which made
it especially important for the apostle to set forth the true
dignity and supremacy of the Saviour. It thus appears
that these epistles mark a new stage in the work of Paul.
In writing his great doctrinal letters, especially Galatians
and Romans, it had been necessary for him to urge the
true condition of salvation, namely, faith, in contrast to
the Pharisaic principle of works of merit. Now he must
hold aloft the true object of faith, namely, the supreme
divine Saviour himself, in opposition to speculation which
would degrade him and deny to him the eminence which
belongs to him. Formerly the great question was : On
what terms does God save men ? Does he owe salva-
tion to any because of what they have done, or does he
bestow it as an unmerited favor upon condition of trust
and self-surrender ? Now the question is : What is the
nature, th' rank, the dignity of the Mediator of salvation ?
Is he or of a series of saviours ^ Does he belong to
some angelic order, or, does he stand supreme and sol-
212
If:
of Paul
Colossians
itary ? Is he the Head and Chief of all creation ? Other
questions and interests occupied the apostle's mind in
writing these letters, but this is the great burden of their
doctrinal portions, especially of Colossians and Ephesians.
II
THE ERRORS COMBATED IN COLOSSIANS
The Colossian " heresy " was a mixture of Jewish and
heathen elements. On its Jewish side it was akin to the
tenets of the obscure and ascetic sect, the Essenes. On
its heathen side it was kindred to a type of speculation
which later became rife under the name of Gnosticism.
The principal characteristics of the error were : a lowering
of the dignity and saving power of Christ, the substitution
of various ascetic abstinences and ritualistic practices for
trust in him, the worship of angels and a revelling in
dreams and visions. Let us briefly illustrate these points
from the epistle itself. Evidently this false philosophy
which was " after the tradition of men and the rudiments
of the world " did not hold fast to Christ as Head (i : 17 ;
2 : 19), or assign to him his true pre-eminence as the One
m whom dwells all the fulness of Deity (i : 19; 2 : 9).
The false teachers enjoined such ** precepts and doctrines
of men " (2 : 22) as " Handle not, nor taste, nor touch "
(2 ; 21), abstinences which, says the apostle, " have no
213
•W Wi - ,1
II
|;
m
Colossians
TAe Messages
value against the indulgence of the flesh " (2 : 23). They
wfcre characterized by an enforced and unnatural " hu-
mility " and " severity to the body,'' by a " worshipping of
angels " and a fondness for brooding over the wonders
which they thought they had seen in visions (2 : 18, 23).
The result was that they were losing, and were weaken-
ing in others, the hold upon Christ as the sole and sufficient
Saviour, the Son of God's love in whom men have their
redemption, " who is the image of the invisible God, the
first-born of all creation "(1:15).
The aim of Paul in writing the letter has/ already been
implied in what has been said ; it was to combat and
counteract the errors which have been described and to
confirm the readers in Christian faith and life. The epis-
tle abounds in earnest practical exhortations as well as in
eloquent portrayals of Christ's supreme glory. There
runs through it a vein of Paul's Christian mysticism. Its
keynote is union with Christ : " for you died (to sin), and
your life is hid with Christ in God " (3 : 3).
1;
Salutation
(1 : I, 2)
III
THE MESSAGE TO THE COLOSSIANS
I. Salutation and Thanksgiving (i : 1-8)
I, Paul, made an apostle of Christ by a divine call, and
Timothy, our brother in the gospel, to the holy and faith-
214
of Paul
Colossians 1:15
eir
ful Christians in Colossae ; the favor and peace of God be
with you.
We render unceasing thanks to God for the report Thanksgiv.
which we have heard concerning your steadfast devotion fafth°Ind*'
to Christ and your love to your fellow-Christians. These fjve^®*^'^
graces are inspired by that hope of the blessed life in (^ '- 3-8)
heaven which was begotten in you by your earlier instruc-
tion in the gospel — that gospel which everywhere bears
fruit in blessing, just as it has done in you ever since you
received it. Such was the gospel taught you by our dear
fellow-laborer, Epaphras, who has represented us among
you, and who now brings us tidings of your Christian love.
2. The Pre-eminence of Christ (i : 9-29)
Since we heard the joyful news of your faith and love, Anexhor-
we have not ceased to pray that you may increase in the progress in
knowledge of God and in spiritual discernment so as to be edge cf*'^'
able to do the divine will ; I pray that you may more and J^^nst
more apprehend God's truth and may be filled with the
strength which his glorious power gives, which will enable
you to bear all sufferings and hardships with cheerful-
ness, and to render praise to God, who has prepared us to
share in his heavenly glory. He, indeed, rescued : ^ from
the bondage of moral darkness and made us citizens in
the kingdom of his beloved Son, who procured our release
from our former bondage ; he is the manifestation of the
unseen God, the One who antedates all creation, by whose
215
- Vi;
M,,
11!
m
m:
Si
ill,
.m
\\ II
Colossians i : i6
The Messages
The su-
premacy of
Christ in the
world and in
the Church
(I : 15-20)
An appeal
to the read-
ers to con-
tinue con-
stant in
devotion to
Christ
(i : 21-23)
agency all beings and powers in heaven and earth were
created ; and as he is the means, so also is he the goal ot
all things ; he exists before creation and he is the Power
which sustains and holds together all things. And he who
stands in this relation of priority and superiority to the uni-
verse sustains a similar relation to the church, which is his
mystical body. As the Risen One, he is the source of its
life ; thus in both the natural and the Epiritual orders he is
supreme. And this supremacy is his, because God willed
that all the plenitude of Deity should reside in him, and
that by his death he should abolish the discords of the uni-
verse and bring in harmony among all powers and beings,
in earth and heaven. You Gentiles, who were by your
former evil life estranged from God, are included in the
terms of that great divine peacemaking ; by Christ's death
you have been saved, that you might stand blameless be-
fore God in the judgment, if you remain firmly grounded
in the truth of the gospel which was taught you — the same
gospel which the apostles have spiead far and wide and of
which I was called to be a servant.
3. The Apostle* s Efforts on Behalf of his Readers
(i : 24 to 2 : 7)
Paul's la- Sustained by such encouragements, I can glory in those
sufferings in hardships by which I am supplementing in my own per-
S cSs? son the sufferings which Christ endured for the sake of
(1 : 24-29) his spiritual body, the church, of which he made me a
2l6
ii,^!
]ii
of Paul
Colossians 2 : 7
steward, that I might perform for you Gentiles the service
of dispensing to you God's abounding grace and publish
the glorious divine mystery which had been kept a secret
from the beginning, but now in these last days has been
revealed to his people. This mystery, in all its fulness of
blessing, God was pleased to make known in the calling of
you Gentiles ; namely, that Christ is also your Saviour.
This Saviour we apostles preach to all men without dis-
tinction as their true Guide and Teacher. Our aim is that
all may be complete in him. In order to further this aim,
I discipline myself in self-denying toil, and put forth all
the energy which Christ inspires within me.
Consider the greatness of my apostolic labors — myTheneces-
anxiety for you and for your Laodicean neighbors and for preme lo^-
many others who have not seen me face to face. Con- chns?
stantly do I wrestle in spirit that they may be confirmed in ^^ • ^"7)
faith and united in love, and may attain to full conviction
and perfect understanding respecting that glorious mys-
tery of God, which is Christ, who contains in himself all ful-
ness of heavenly wisdom. Therefore I warn you against
those who would persuade you with plausible arguments
to give up your faith in him. For though I am personally
absent from you, I am present with you in interest and »
sympathy and am glad to see the firm position which you
take up against such persuasions, and the loyal trust in
Christ which you display. Do not abandon him of whom
you have learned, but remain constant in your devotion to
> \ 217
!li '\\
Colossians 2 : 8
The Messages
him, growing ever stronger in Christian truth and life and
rejoicing in God's goodness to you.
4. A Warning against Current Errors (2 : 8-23)
"^orit'"?*' Beware lest you fall a prey and are made captive by the
Christianity representatives of a shallow and pretentious " philosophy,"
errors based on human conceit and childish fancy, which de-
(2 : 8-15) grades the person of Christ, for in him, in his glorified bod-
ily form, dwells all the plenitude of Deity and in him you
receive the fulness of your spiritual life, since he is the
chief of all the angelic orders (of which your would-be
teachers say so much). In him, too, you have the true
spiritual circumcision, which means the abandonment of
carnal appetites and passions. This spiritual renewal is
expressed in your baptism, which signifies death to the
old life and resurrection to the new life, through the grace
of him who raised Christ from the dead. You Gen-
tiles, who were spiritually dead in your sinfulness, even
you has God raised up to life in Christ and has purged
away your sins. The condemnation of the law which
stood against us he has abolished, abrogating it by the
death of Christ; like a conqueror he has despoiled all
hostile powers of their armor, has put them to open shame,
and led them captive in the triumph of Christ.
Since, then, you are freed from the bondage of the law,
let no one bring you under the tyranny of its observances,
which are but a shadow, of which Christ is the substance.
218
of Paul
Colossians 3 : 3
Let no one prevent you now from winning the Christian The folly of
victory by inducing you to adopt a pretentious humility mSry illd
which expresses itself in the worship of angel-powers, in *"^gjjj
supposed visions and vaunted wisdom — a false religion (2: 16-19)
which abandons Christ and destroys the true unity, and
prevents the growth of the church over which he is su-
preme.
You Christians have broken all relations with element- The folly of
ary religions as by a death ; why, then, do you citizens practices
of heaven still long for the outward ordinances which are ^* * ^""^^^
only fitted for the discipline of children, ascetic rules of
abstinence from various meats and drinks (things which
are material, perishable, and unimportant), precepts which
have but a human authority ? In such practices, with
their forced devotion, their parade of humility, and ascetic
rigor, there is only a pretence of superior knowledge;
they are utterly useless as a check upon the power of sen-
sual passion.
5. The Christian Standards of Duty (3 : i to 4 : 6)
Since now you have risen into a holy life with Christ, The high
you should fix your thoughts upon that heavenly world of motives of
truth and reality in which Christ lives and reigns. On ,ifg
spiritual, not on material, interests should your hearts <3 = i-4>
be set. For when you became Christians, you broke re-
lations, as by death, with the old sinful life, and through
Christ entered into a fellowship with God which the
219
Colossians 3 : 4
The Messages
'A
,,J; (
world does not know. But when Christ, the source of
our spiritual life, shall be revealed in glory at his coming,
then you, too, shall shine forth in your real nature as his
redeemed ones.
Christianity siuce vou have entered upon this new and holy life, you
inconsistent ■> „ , . • • • ^ ... „ . ,
with a sinful must forsake all that is mconsistent with it, all base de-
(3* 5.11) sires and practices, and especially greed, the worship of
riches. Such sins call down upon those who abandon
themselves to them the judgment of heaven: in the
power of them you lived before your conversion. But now
that you have become Christians, you must forsake all
malicious passion and all false and slanderous speech, for
you have left the old evil life behind you, and have begun
a new life whose nature it is to develop into an increasing
^ knowledge and likeness to God — a life in which the old
distinctions of race and social condition are annihilated
and Christ is the sole bond of union and fellowship.
The virtues Therefore you, as God's chosen people, must practise
and spirit of ^ , , ,
the Christian the virtucs of geutlcuess, endurance, and forgiveness,
bearing with one another and reconciling your differences
in the spirit in which Christ has grai:ted you his grace ;
and let all these virtues be embraced within the all-com-
prehending virtue of love which binds together and com-
pletes them all. And let your hearts be governed by
the peace which Christ imparts and for whose realization
in the unity of his church he has called you into the
Christian life ; and do not fail to be grateful. Let Christ's
220
(3 : "-17)
i: -i
of Paul
Colossians 4 : 6
truth enrich your hearts with its spiikual wisdom. In-
spire one another by your common worship and praise,
and let your thanksgiving be no mere outward service.
Let all your life be religious— a service to Christ, a thank-
offering to God.
Christian duty requires that wives obey their husbands ; His duty in
that husbands cherish their wives and use no harshness tbnsc 3V. 8
with them ; that children obey their parents, and that, in *°* ' '^
turn, parents vex not their children, lest they grow dis-
heartened and sullen; also that slaves render to their
masters cheerful and sincere service, and regard such
service as a duty to Christ. Let each fill his place and
faithfully do his work, considering it as a divinely given
task, for the performance of which he will be duly re-
warded by Christ at the judgment. On the other hand,
he who injures another shall be requited therefor, and by
an impartial tribunal. Therefore let masters see to it
that they treat their bondmen with justice and equity, not
forgetting that they, too, are servants of Christ, who holds
them responsible.
Be Ct nest and alert in prayer and praise. Pray that ^^'^^jj^'
God may open to me new opportunities to offer the gospel prayerful-
to men, for which I am now suffering imprisonment, that, dfscrJSon
as I ought, I may fearlessly proclaim it. Be discreet in ^* • *'^^
your relations with unbelievers; let no opportunity for
doing good escjipe you. Let your converse with others
be tempered by pleasantness and wisdom, so that your
221
^■Kl!
'la
■.1
m
W
il
il
Colossians 4 : 7
Commenda-
tion of
Tychicus
and Ones-
imus
(4 '■ 7-9)
Christian
greetings
(4 : 10-17)
T/ie Messages
account of your life and doctrine may have a wholesome
moral effect.
6. Personal References (4 : 7-18)
Tychicus, who has been my faithful helper in the gos-
pel, will give you, when he delivers this letter, full tidings
regarding me. Indeed, I have sent him to you that you
may learn from him how I fare, and that by messages
from me he might encourage you in the Christian life.
With him will come our dear fellow-believer, Onesimus,
who is himself a Colossian. They will tell you fully the
state of matters here .
I send you greetings from Aristarchus, my companion
in prison ; from Mark, cousin to Barnabas (concerning
whom I have already sent directions to welcome him
heartily, if he pays you a visit), and from Jesus, surnamed
Justus ; all three Hebrew converts. These alone of the
Jews have co-operated with me in Christian work and
have supported me in my time of trial. Epaphras, your
fellow-townsman, and a devoted Christian, also sends
greeting's. He is earnest in prayer that you may prove
faithful and steadfast in the service of God. I bear testi-
mony to his deep anxiety for your church and for those at
Laodicea and Hieropolis. Greeting also from my dear
friend, Luke, and from Demas. Greet from me the
Laodicean Christians, and especially Nympha and the
company of Christians which assembles in her house.
222
of Paul
Colossians 4: 16-18
And when this letter has been read to your church see
that it is read also to the Laodicean chufch and do you,
in turn, read the letter which I have sent to the Laodi-
cean church and which you will obtain from them. Give
to Archippus this message from me: Attend diligently
to the service which, in the name of Christ, I committed
to you.
I add a personal greeting in my own handwriting.
Remember my chains. God's grace be yours.
The apos-
tie's auto-
graph
(4 : 18)
w
223
THE EPISTLE TO PHILEMON
bJ 1
m
liir
THE EPISTLE TO PHILEMON
THE OCCASION OF THE LETTER
The Epistle to Philemon is the only strictly private let-
ter of Paul which has come down to us. It is a plea for
a runaway slave, Onesimus, who had in some way de-
frauded his master, Philemon, gone off to Rome, and there
been converted by the apostle. Philemon and his wife
ApphiawereColossian Christians and converts and friends
of Paul. When the apostle sent his epistle to the Colos-
sian church by the hand of Tychicus, he sent with this
messenger the converted slave Onesimus (Col. 4:7-9),
bearing this personal message to his former master. How
Onesimus had met with Paul we do not know; but in
some way he had done so, and " the slave of Philemon be-
came the freedman of Christ " (Lightfoot)^ and the apos-
tle's trusted and valued Christian friend. Paul calls him
his "very heart."
II
THE PECULIARITIES OF THE LETTER
The friendship, kindness, and playfulness of the letter
can best be felt by carefully reading the epistle itself. There
227
•; ill
m
Ml
Philemon
The Messages
is a charm of freedom and affection in this friendly mes-
sage which is not surpassed by anvthing in all Paul's
writings. The play on the meaning of the name Onesimus
(" profitable ") in verses 1 1 and 20, the proposal of the
penniless prisoner Paul to give a bond for whatever Ones-
imus owed his friend (z/. 19), and the reminder given to
Philemon of how much, as Paul's convert, he owed to the
apostle, are among the touches of humor and pathos which
lend an enduring charm to this delightful letter.
Ill
THE MESSAGE TO PHILEMON
Salutation
(1-3)
I. Salutation and Thanksgiving (1-7)
Paul, a prisoner of Christ Jesus, and Timothy, our
brother in the faith, to Philemon, our dearly beloved and
fellow-laborer in the gospel, and to Apphia, our sister, and
to Archippus, our fellow-soldier in Christ, and to the church
which assembles in your house : Grace and peace be with
you from God our Father and from the Lord Jesus Christ.
I thank God for your growth in faith and goodness
emon's virt- every time I mention you in my prayers ; for I hear of the
(4.7) love and faith which you show toward Christ and all your
fellow-Christians. I pray that in the knowledge of spirit-
ual good, your faith may evidence itself in communicating
blessing to others, to the praise of Christ. For it was a
228
Thanksffiv-
ing for Phil
of Paul
Philemon
great solace to my heart when I learned how you, my
brother, had by your deeds of love cheered your fellow-
disciples.
2. The Appeal for Onestmus (8-22)
Since I have heard these tidings of your Christian love, The apos-
although I might enjoin upon you to do what accords that IhUe-
with that love, yet I prefer to ask it as a favor— inasmuch recei^e°bick
as I am an old man and a prisoner — because of my devo- ^^^ former
*^ ^ slave Onesi-
tion to the gospel. I have a favor to ask of you regarding muswho has
my child in the faith to whom I became as a spiritual a^Christlan*
father by leading him to Christ here in my imprisonment. ^^"^
I mean Onesimus, who, in time past, has, indeed, belied
the meaning of his name (" profitable ") and proved very
u ^profitable to you, but who now, as a Christian, will fulfil
the meaning of his name and prove himself profitable to
us both. I have sent him back to you now with this let-
ter, dear as he is to me, yes, dear as my very heart. I ~
should have been glad to keep him that he might repre-
sent yourself in ministration to me in my imprisonment ;
but I did not feel at liberty to do this without your consent
lest I seem to be forcing a service from you which you •
had not freely authorized. It has occurred to me that
Providence may have permitted him to be separated from
you for a time that he might come back to you in a new
character and relation, no longer as a mere slave, but as a
beloved fellow-Christian. Such is he to me, and how
229
Philemon
much more sc should he be to you, toward whom he sus-
tains both a worldly and a spiritual relation. Now, in
view of our friendship, I ask you to receive and treat hrm
as you would me, and whatever he owes you — charge it to
me. Here is my bond in my own handwriting : I, Paul,
will pay it ; I say nothing here of what you owe me, since
it was I vho led you to Chri t. Receive Onesimus, then,
and thereby prove yourself uiy Onesimus — " profitable "
to me — and thus cheer my spirit by your Christian con-
duct. I feel sure that in this matter you will do even more
than I ask you to do. Prepare, also, to receive a visit from
me, for I hope that in answer to your prayers I shall be
released and permitted to visit you.
3. Farewell Greetings (23-25)
Pereonai sal- Epaphras, my fellow-captive in Christ, greets you, and
(33-35) so do my fellow-laborers, Mark, Aristarchus, Demas, and
Luke. The grace of Christ be with you. Amen.
230
THE EPISTLE TO THE EPHESIANS
m i
■"I'll 1
THE EPISTLE TO THE EPHESIANS
THE CHURCHES OF ASIA
The third missionary journey of Paul (Acts i8 : 24 ff.),
as it is commonly called, was not so much a '* journey"
as a period of labor in the evangelization of proconsular
Asia, of which Ephesus was the metropolis. For about
three years (Acts 20 : 31) Paul and his assistants made
their head-quarters at Ephesus, and from there as a centre
his helpers went out mto neighboring regions making
converts and founding churches. In this way we can
naturally account for Paul's keen interest in such churches
as those at Colossae, Laodicea, and Hierapolis (C'^1.
4 : 13-16), which he had never personally visited. They
had been instructed in the type of doctrine which he
taught and they belonged to his field of labor. Hence it
was natural that he should write them letters.'
This period of Paul's sojourn in Ephesus and vicinity
was one of joyful and successful labor. He was accom-
* The reference in Col. 4 : 16 to an epistle which was to come to Colossae
from Laodicea in return for the Colossian epistle which was to be sent to
Laodicea to be read by the church there, makes it quite certain that Paul
wrote a letter to the Laodiceans which, unfortunately, has been lost.
233
■: 4
■■- H
m
lil
Ephesians
The Messages
panied and assisted by such trusted helpers as Apollos,
Priscilla and Aquila, and Timothy. At Ephesus he had a
host of devoted friends — witness the touching scene of
his meeimg with the elders of the Ephesian church at
Miletus on his way to Jerusalem when they all " fell on
Paul's neck and kissed him, sorrowing most of all for the
word that he had spoken, that they should behold his face
no more " (Acts 20 : 37, 38). Despite the great oppo-
sition ^"d the many difficulties which he encountered,
the word of God " grew mightily aad prevailed " (Acts
19 : 20). As the apostle expressed it, he " fought with
beasts at Ephesus " (i Cor. 15 : 32), but they were not able
to prevail against him. The magicians burned their
books in his presence (Acts 19 : 19) and the mob of sil-
versmiths, led by Demetrius (Acts 19 : 23 ff.), quickly
vanished when told that the Roman power might call
them to strict account for disturbing the peace of the city.
One obtains the most clear and impressive picture of the
apostle's life at Ephesus from his pathetic address to the
elders, recorded in Acts 20 : 18-35.
II
WAS EPHESIANS A CIRCULAR LETTER?
The reader of the Revised Version will observe, oppo-
site the firs^ verse of this epistle, this marginal note :
234
of Paul
Ephesians
•• Some very ancient authorities omit at Ephesus" The
reference is to the fact that the two oldest manuscripts of
the New Testament omit this indication that Ephesus
was the destination of the letter. From this fact and
from the genera! character of the epistle, many scholars
have concluded that it was really a circular letter to the
churches of proconsular Asia, to which the name of the
chief city of the region was afterward attached. On this
view it may be supposed that a space was left in the sal-
utation into which could be inserted the name of the par-
ticular place where the letter was being read, that the
letter finally fell into the keeping of the Epbesian church,
and that the space was at length permanently filled by
the phrase at Ephesus. However this may be, it is cer-
tain that the letter is less personal and specific than most
of Paul's epistles, and seems perfectly adapted to the more
general use which this theory of its origin attributes to it.
In any case, it was designed for the Ephesian church,
even if it was also intended to be read to other congre-
gations.
Ill
THE THEME AND DATE OF THE EPISTLE
Like the Epistle to the Colossians, our epistle treats
mainly of the person and work of Christ. It dwells with
special emphasis upon Christ's headship over the church,
235
Ephesians :
The Messages
which is described as his mystical body, and upon the rec-
onciliation of Jews and Gentiles and of all men to God
through the Mediator of unity and harmony and the Au-
thor of peace. Thus it deals with the loftiest themes and
is marked by an impressive elevation of thought and
language.
No indications as to the date are contained in the epistle
itself, but from its general resemblance in style and tone
and from its similarity of subject to Colossians it is
commonly assigned to the same period of Paul's life,
that is, ^Q the time of his first Roman imprisonment. If
this view ib correct the time of writing would probably
fall within the year 62 or 63.
IV
THE MESSAGE TO THE EPHESIANS
1, Salutation and Praise to God for the Blessings of
Salvation {I : 1-14)
I, Paul, a divinely appointed messenger of Christ, send
to you Ephesian Christians wishes of grace and peace.
The glorious I praisc God that in Christ he has bestowed upon us
?edemptU)n ^^^ Spiritual and heavenly gifts, according to his eternal
"i^^'^^'h purpose of love to make us pure and sinless through the
Christ work of Christ. For our salvation is grounded in God's
.36
Saluration
(i : 1,2)
i : ti
of Paul
Ephesians 1:19
gracious purpose of redemption, wherein he has accom-
plished his loving design and has saved us through his
Son. For it is due to the abundant grace of God that
we are saved by the death of Christ and delivered from
our sins. In the gospel we see revealed the heavenly Who fulfils
secret of the divine wisdom, which God will, at length, ?ationr^
fulfil in the saving work of Christ ; namely, to bring alP' • 9-'°>
beings and powers, whether in heaven or earth, into
unity and harmony in him ; and in him we receive our And extends
heritage of mercy, according to God's saving and effec- aiTma^nkind
tive purpose, that we Jews who had set our hope on ^* • "'**^
Christ might realize the purpose of God's love. And you
Gentiles too, when you heard the message of salvation
through Christ, believed on him and received the Holy
Spirit as a pledge that your deliverance fr^ ..; sin should
be complete, in fulfilment of God's loving will.
3. The Savings Reconciling Work of Christ (i : 15 to
3:21)
On this account, since I heard the story of your devo- The Chris-
tion to Christ and to his people, I unceasingly praise pf^^^Vn^ed
God for it, and beseech him to enrich your life with all ^/^^j*;j,°y';
spiritual wisdom and knowledge ; to illumine your hearts and power
that you may appreciate the hope to which he calls you,
the glorious blessings in store for you, and his effective
working for the salvation of believers — a power which
237
Ephesians i : 20
The Messages
Revealed in
the exalta-
tion and
headship cf
Christ
(x : 30-23)
Revealed
also in our
deliverance
from hostil-
ity to God
into fellow-
ship and ac-
tive service
(3 : x-zo)
he has shown in the resurrection and glorification of
Christ, whereby he has placed him in the supreme seat of
authority in heaven and has subordinated to him all
existing powers, and made him Sovereign over his
church, his mystical body, which is filled and penetrated
by his life.
God, moreover, raised up you Gentiles, to a holy life
from the moral death of sin — a state of sin in which you
were formerly dominated by the principles of this evil
age, in obedience to Satan, the prince of the powers which
inhabit the upper air, the evil spirit which is now ruling in
those who disobey God. To these disobedient ones we
Jews also belonged when, in our former life, we gave our-
selves up to evil passions and imaginations, and, thus giv-
ing the rein to nature, became objects of God's displeasure
as really as the rest of mankind. But, despite our wicked-
ness, God in his great love raised us from the moral death
into which we had sunk, into a blessed life of fellowship
with Christ (to his grace be all the praise !), and made us
partakers in his heavenly dominion and glory. For God's
grace is the ground of our salvation, as faith is the condi-
tion of its appropriation ; we do not achieve it by our good
works ; God freely bestows it, and we must ascribe it to
his goodness alone. Our Christian life is his work ; we
are his new creation and in his gracious purpose he has
given us our place and work in his kingdom.
Do not forget your former condition when you were
238
of Paul
Ephesians 3 : 2
carnal heathen ; when Jews, the so-called " circumcision," The atoning
used to speak of you with contempt as " the uncircumci- Christ has
sion ; " when you had no knowledge of Christ, of God's EjeWrt'''"
ner
(a: 11-15)
chosen people, or of his gracious revelation to them— were Q^^.^f"
hopeless and godless. How great the change! Now Jew
through the death of Christ you have been made part of the
true spiritual Israel. For by his saving death for all men
he has removed the old division between Jew and Gentile ;
he has set aside the law which hedged the Jews of! from
the rest of men ; he has united and harmonized in himself
all mankind, so that humanity is no longer two but one.
In his death for our entire race he has united Jew and ah are now
Gentile ; his salvatioa for all brings them together as sons cJt'i'ens, ^^
of al common Father with unrestricted access to his pres- 1*"?'*
» stones
ence. You must no longer be regarded as outsiders ; you (» : »6-3a)
are a part of the family of God ; yours is the full heritage
of revelation through apostles and prophets; yours the
saving benefits of Christ. You are a part of his spiritual
temple. You must be fitted and shaped to your own
place, so that the whole structure, harmonious and beau-
tiful, may become a perfect dwelling-piace for the Spirit
of God.
It is to promote your edification in the spiritual life that
I am enduring the hardships of imprisonment— for of
course you know that I was entrusted with the mission of
proclaiming the grace of God to you Gentiles. You know
that to mc was disclosed the secret of God's universal
.239
I
I iS
Ephesians 3 : 3
The Messages
To preach
this new
and wonder-
ful ruth
Paul'5 glori-
ous privilege
(3: i"9)
Its fruitage
impressive
even to the
angels
(3 J »o-«3)
goodness, on which I have already commented in few
words, by the reading of which you can perceive my ac-
quaintance with God's saving purpose in Christ. In an-
cient times the knowledge that God's merciful designs
embraced the Gentiles, as well as the Jews, was hidden
from the thoughts of men ; but it has now been revealed
by the Spirit to the apostles and prophets, whom God has
made the chosen recipients of this knowledge, that God
purposes to save the Gentiles through Christ. And this
is the message which God has commissioned and em-
powered me to proclaim. Yes, to me, once the wicked
persecutor of the Christians, has God given the great priv-
ilege of assuring the heathen that they may be saved through
Christ, and of helping them to believe that the sovereign
God has disclosed in Christ his loving design towards
them. Thus by the union of all mankind in the church
shall it become apparent to all supernal Powers how glo-
rious is God's redemptive purpose in Christ, through faith
in whom we come to God in trustful confidence. Such
being my mission on your behalf, do not be disheartened
in your zeal because I must suffer persecution; rath.^r
should you feel honored by my endurance of suffering for
your sake.
That you may be encouraged I humbly pray the Father,
from whom every order of his children receives its name,*
> There is a parononi?.sia here which it is impossible exactly to reproduco
in English. God is the iran}p after whom every irarpia is named ; that ii,
240
of Paul
Ephesians 4 : 6
that in his abundant grace he would enrich your inner life ; A prayer for
that through faith you may have living fellowship with Ind pfogress
Christ, so that, being firmly established in love, you may be ^^ = '4-'9)
fully able to grasp, with all your fellow-believers, the
boundless greatness of Christ's love for men, in order that
all the gifts of divine grace may be yours.
Now unto him who is able to bless us far beyond allAdoxoiogy
car desires and conceptions, according to that power ^^ ' '"""^^
whereby he works within us — unto him, in Christ, be
honor rendered in his church, forever and ever. Amen.
3. The Unity of Believers (4:1-16)
Therefore I, the Lord's prisoner, exhort you to fulfil in
your life the true meaning of your Christian profession.
Be humble, meek, gentle, patient, and loving. Strive to
maintain the unity which the Spirit fosters, being bound
together by the tie of peace. The church, Christ's mys-
tical body, is one, and is animated by one Spirit ; the hope
of salvation, to which you are summoned by the gospel, is
the same for all believers. We have a common Lord ;
faith and baptism mean the same for us all ; we have one
God and Father, whose Spirit pervades and rules all
Christian hearts. But, along with these grounds of unity,
the very name irarpui points to God as its irari7p; every order of God's
creatures by its very name (irarpid) recognizes him as the Father. The
practical import of the whole phrase is : Father of angels and men.
241
Unity the
goal of
Christian
society
(4: x-3)
This unity
of spirit con-
sistent with
variety of
gifts
P i
.} I
I! ^1
i M
i ^1
^1
i
Ephesians 4 : 7
The Messages
there is also variety in the church. Christ has distributed
to us various gifts of grace. As the Scripture says, When
he ascended to heaven in triumph, ho bestowed gifts upon
men. [Now this ascent implies a previous descent to the
underworld. It implies also the identity of the One who
first went down to the world of the dead and then went
up to the highest heavens there to reign in glory and
power.] His various gifts are illustrated by the various
offices and functions in the church, such as those of the
apostle, the prophet, the evangelist, the pastor and teacher.
The result, All thcsc glfts are designed to equip his people for their
Ing and "ma- work of scrvice and to enable them to build up his church,
church°' *^* ""^'^ ^® ^ attain the ideal of unity and harmony in faith
(4 : xa-i6) and knowledge — the full maturity of Christian manhood,
measured by the standard of Christ's own perfection.
The purpose of his gracious gifts is that we should not
continue immature and unstable in our Christian life, so
as to be susceptible to every deception and error ; but that,
lining in truth and love, we should become like him from
wl om we draw our spiritual life, even Christ. He is the
bond which binds us all together. He is the Head of a
body of which we are all parts. By him each part, filling
its own place and performing its own fui»ction, is made to
contribute to the growth and perfection of the whole in
love.
242
rj
of Paul
Ephesians 4 : 32
1^:
4. Demands of Christian Life and Duty
(4: 17 to 6: 20)
Such being the nature and requirements of the Christian Christianity
life, you should not live, as other Gentiles do, in wicked holj'lffe*
folly and moral blindness, estranged from God by ignor- ^* • *'*'**
ance and perversity, in moral insensibility giving them-
selves over to the indulgence of the basest passions. Such
a life is contrary to Christ. When the gospel was preached
to you you were taught thatdiscipleship to Christ requires
the giving up of the old sinful life, with iis corruptions,
and the living of a new, inward, spiritual, and holy life.
Renounce, then, the sins which marked that former evil And a de-
life. Cease lying and speak the truth, for this is a duty ['^™g
based on our common humanity. Let not your antrer V^^y "o°>
^ o former sins
betray you into sin ; let no day's close find you still har- (4 : as-s*)
boring resentment ; do not allow Satan to obtain power
over you. Those who have been guilty of stealing must
cease from it and support themselves by honest labor, that
they may also aid their needy brethren. Avoid all corrupt
speech but rather use such as builds up the church and
blesses your hearers, lest you offend the Holy Spirit, given
you as a pledge of your redemption. Put away from
you every resentful and malicious passion, and imitate
the kindness, tenderness, and forgiveness with wh/^h God,
through Christ, has regarded and treated you.
This love of God is the pattern of life for you, his
343
ii'
•■:
\%
n.
1
Ephesians 5 : i
The Messages
Love its
law
(5: ». ')
Impurity,
folly, or
avarice un-
befitting the
Christian
(5 : 3 u)
beloved children. Let love therefore rule your life, even
as it ruled that of Christ, who gave himself up to death
for us, an offering acceptable in the sight of God. As
Christians you must wholly avoid all impurity, lust, and
avarice, all buffoonery and ribald jesting, for not such
speech, but rather thanksgiving becomes you. For you
know well that those who are guilty of such sins (covet-
ousness is a kind r»J idol worship) have no part in the king-
dom of heaven. Let. no man persuade you that they are
innocent ; for these are the deeds which provoke God's holy
indignation against those who are guilty of them. Refuse
all partnership with such persons; for your former evil
life, with which such vices are in keeping, is now passed, and
you are the possessors of the light which reveals purity and
truth ; let your conduct be pure, for the Christian life yields
moral rectitude and uprightness as its fruit. Make sure
of what is acceptable to Christ and wholly avoid the evil
life which brings no fruitage of blessing, but rather expose
its real character. For of the secret deeds of the heathen
it were disgraceful even to speak. The light of truth,
shining upon them, makes their foulness manifest. That
this judgment of the light upon evil may take place, we
Christians must rouse ourselves from moral stupor and
become the bearers of Christ'^ light to men.
Wise Chris- Take careful he^d, then, to your conduct ; be disccm-
(5*?i5-ao)"*^* ing and make the nost of your opportunities, for the times
are evil. Do not g;ve way to folly, but learn to know the
244
of Paul
Ephesians 5 :3i
r
will of Christ. Do not seek the excitement of intoxication,
but the joy which comes from the Spirit's indwelling, so
that you may edify one another with devout songs of
praise to Christ, accompanied by the melody of the heart.
Render perpetual thanks to God for all the blessings which
he has bestowed upon you through Christ.
Observe among yourselves the proper relations of sub- The reia-
jection and dependence, remembering that Christ is your iSeen'EusT
judge. This law of dependence requires the obedience of ^^"e'^iliJI?
the wife to her husband, which is involved in obedience to »hat of
_, -r-. t 1 1 1 . . . Chnst and
Chiist. For the husband possesses authority over the the church
wife, even as Christ does over the church, his mystical
body, which he saves. Fiut as the church obeys Christ,
so let wives in all things obey their husbands. Husbands,
on their part, must love their wives with a love such as
Christ showed in his willingness to die for the church,
in order that, having puritied it in the baptismal waters,
he might hallow it by the indwelling of God's word, that,
at his coming, he might set before himself his church as a
pure and spotless bride. With such love should husbands
love their wives — even as they cherish their own bodies.
Since husband and wife are morally one, to love the wife
is to love one's self. Men do not disregard, but care for
and preserve their bodies, as Christ also cherishes his
body, the church of which we are members. Therefore,
just as in marriage (according to the Old Testament) a
man is to leave his parents and become one with his wife
245
ill',
I
i
11
Ephesians 5 : 32
The Messages
Relations of
parent and
child
(6 : x-4)
Reciprocal
duties of
masters and
servants
founded on
a higher
allegiance
(6 : 5-9)
in wedlock, so shall Christ at his coming become united
with his spiritual bride, the church. A deep meaning
underlies this language, and I apply it to the mystical
union of Christ with the church. Now, to pursue the sub-
ject no further, let each one of you (according to the anal-
ogy of Christ's love for his church) love his wife as him-
self, and let the wife in turn reverence her husband.
The principle of dependence and submission in question
requires children to render obedience to their parents as a
Christian duty. They are to honor their parents accord-
ing to the commandment, which is the first one which has
a promise attached to it, namely, that of long life in the
land of promise for those who obey. And fathers, on
their part, should not by harshness provoke angry passions
n. iheir children, but should discipline and train them in
the spirit of Christ.
Servants are to obey their natural s\iperiors with a zeal
which is careful to leave no duty undone, without hypoc-
risy or duplicity, as rendering service to Christ. Their
service should not be rendered with a mere semblance of
fidelity or with a view to human approbation, but in the
conviction that, as Christ's servants, their work is divinely
appointed and is to be faithfully performed as a duty
which they owe to God. They should remember that
every man, whatever his social standing, shall receive
from Christ the just reward of his service. And, in turn,
the masters must treat their bondmen with kindness, re-
246
iges
of Paul
Ephesians 6:19
fraining from all undue severity and remembering that
they, as well as their slaves, are under the authority of the
exalted Christ and that he will impartially judge men
without reference to their social condition.
Finally, equip yourselves with the conquering power
which the Lord bestows. As Christian warriors, array
yourselves in the panoply of God in order that you may
stand your ground against the cunning assaults of the
devil. For our Christian conflict is not against feeble
human strength, but against the superhuman powers
which rule this dark and evil age — against the wicked
spirit-hosts which inhabit the upper air. Wherefore put
on the whole armor of God, that you may be able to with-
stand them in the day of battle, and, having achieved the
victory over all foes, may still stand upright ready for
conflict. Stand forth, therefore, girded with the belt of
truth, wearing the breastplate of moral uprightness, ar-J
shod as ready messengers of the glad tidings of peace.
In addition to these equipments, take up the shield of
faith by means of which you will be able to extinguish
all the burning arrows of Satan. Put on as a helmet
the certainty of salvation and grasp the sword which the
Spirit provides, the gospel of divine truth. Continue to
pray unceasingly and earnestly for all our fellow-Chris-
tians, and for me, that God may guide and teach me in
my efforts to disclose to men the heavenly secret con-
tained in the gospel, for the proclamation of which I am in
247
The Chri*.
tian life a
spiritual
struggle
(6 : 1013)
The Chris-
tian war-
rior's ar-
mour
(6 : i3-i«)
Paul's own
need uf sup*
pcTt in
prayer
(6 : 19, ao)
Ephesians 6 : 20-24
my imprisonment fulfilling the office of Christ's represen-
tative. Continue, then, to pray that I may deliver my
message with boldness, as it is my duty to do.
A penonal
message
(6 : 31, »
Partinf
blessing
(6 : a3, 34)
5. Farewell and Benediction (6 : 21-24)
Now that you, as well as others, may know my con-
d»' 1, Tychicus, the beloved brother and faithful servant
k:A 'hrist, will fully inform you. I have sent him for this
\'er) |. jroose, that you might know how we do and that
he miguL ncourage you in the Christian life.
Peace be to the brethren, and love with faith, from God
our Father, and the Lord Jesus Christ. Grace be with all
who love our Lord Jesus Christ with never-failing love.
248
THE EPISXL i TO THE PHILIP-
PIANS
THE EPISTLE TO THE PHILIPPIANS
PAULS RELATIONS WITH PHILIPPI
Philippi, an important town of Macedonia, was the first
European city in which the gospel was preached. It was
to Philippi that Paul went in answer to the request of the
man of Macedonia, whom he had heard in a vision say-
ing : " Come over into Macedonia, and help us " (Acts
i6 : 9). There he preached at the Jews' praying-place
by a river's side. The work prospered until the cure of
a female slave who practised magic arts and thereby
brought large profits to her owners, caused an uproar,
and finally occasioned the expulsion of Paul and Silas
from the city.
The apostle maintained frequent communication with
the Philippian Christians and cherished a peculiar affection
for them. From this church alone he seems to have been
willing to receive gifts for his personal support (Phil. 4^15).
and twice, while he was at Thessalonica, they sent assist-
ance to him (Phil. 4:16). 1'his kindness they repeated
when he reached Corinth (2 Cor. 11:8, 9).
251
Philippians
The Messages
II
THE OCCASION AND OBJECT OF THE EPISTLE
Paul's imprisonment at Rome excited the deepest solici-
tude of the Philippian Christians on his behalf and they
accordingly sent Epaphroditus, one of the most beloved
and trusted of their number, to comfort him and to supply
his needs (Phil. 4 : 18). Our epistle is a letter of thanks
for this kindness. But, of course, the apostle goes beyond
the immediate purpose of the letter, sends them tidings
about himself, his condition and hopes of release, and adds
many warnings and advices for their benefit.
It accords with the occasion of the epistle that it should
be practical and personal, rather than doctrinal or con-
troversial. Its doctrinal elements are incidental to its
friendly advices and practical teaching. Philippians is the
most affectionate of all Paul's epistles ; it has been called
" Paul's love-letter." In writing to the Philippians he had
no occasion to refute heresies, as he did in writing to the
Colossians and Galatians ; nor did he need to rebuke im-
moralities, as in writing to the Corinthians. Such dangers
as threatened the church were still outside of it and it was
enough to warn his readers against them. Still, the Phil-
ippians were by no means faultless. There seem to have
been jealousies, rivalries, and personal alienations which
had not a little impaired the unity of the church. To
252
of Paul
Philippians i : 2
these he doubtless alludes when he exhorts the readers to
be " of one accord, of one mind " (i : 27 ; compare 4 : 2),
to do nothing from a spirit of faction or selfish ambition,
but carefully to regard the rights and interests of others
(2 : 2-4).
The reference to Cajsar's household (4 : 22) shows that
the epistle was written from Rome. Some scholars, on the
ground of kinship of ideas between it and the great doc-
trinal letters, hold that it is the earliest of the epistles of
the first imprisonment, but it is generally regarded as the
latest and as having been written in the year 63. This
view is favored by some special circumstances mentioned
in the epistle, as, for example, the extraordinary progress
which the gospel had at length made among the Roman
soldiers (Phil, i : 13) and its acceptance even in the im-
perial palace (4 : 22).
1]
III
HI
III
THE MESSAGE TO THE PHILIPPIANS
I. Salutation and Thanksgiving (i : i-ii)
Paul and Timothy, bondmen of Jesus Christ, to all the Salutation
Christians at Philippi, together with the bishops and dea-
cons. Grace and peace from God our Father and from
the Lord Jesus Christ be with you.
I am thankful to God whenever I think of you. I
253
(I : I, 2)
il
' if
'i^
liil
Philippians i : 3
The Messages
Paul's glad
recognition
of their
heartj^ fel-
lowship and
desire for
their Chris-
tian perfec-
tion
(»: 3-"/
always gladly remember you all in my prayers, for you
have co-operated with me in extending the gospel from
the time when you first heard of it until now. I am con-
fident that God, who has begun the work of your salva-
tion, will carry it forward to its perfection at the Lord's
coming. I justify this confidence by my affection for you
and by your sympathy and co-operation with me in my
imprisonment and in the promotion of the gospel. Thus
have you all shown yourselves to be sharers in the grare
which Christ has bestowed upon me. I call God to wit-
ness that I yearn after you all with a Christlike affection,
I p-ay that your love may grow more and more in intel-
ligence and discrimination, that you may discern and
approve the good, that you may be found pure and blame-
less at Christ's coming, and that you may be full of all
good works, to the praise of God.
2. A Chapter in the Apostle's Experience (i : 12-30)
s preach- Now my trial and imprisonment, brethren, so far from
gospel pro- hindering my work of preaching, have rather promoted it.
Roman fm-* That I was imprisoned for my devotion to Christ has
fi"*°a^4r ^^^^"^^ known not only to the soldiers of the imperial
guard, but to the whole people of Rome, and my experi-
ence and success have inspired most of my fellow-disciples
with new zeal and boldness in the proclamation of the
gospel. But not all who preach Christ do so from worthy
motives. Some are actuated by envy of me ; others by
254
The preach
of Paul
Philippians i : 26
kindness toward me. The latter work in sympathy with Even
me as a divinely appointed defender of the gospel; the {hose^moved
former are moved by a spirit of contention and partisan- J^yJ^^'^g^^^
ship, designing only to annoy and wound me. What shall
be said of the work of those who do this ? I will only say
of it that, in any case, whether with pure or with impure
motives, Christ is proclaimed, and in that I rejoice ; yes,
and I will continue to rejoice. For I know that this trial The service
which they are causing me will result in my spiritual profit, onc'ambi- '*
in answer to your prayers and through the grace of thej'°."^ ^ v
Spirit. And thus shall I realize my eager longing and
confidence that my efforts will not be defeated, but that
now, as always, I shall act and speak with all courage, so
as to honor Christ with my life, whether ^ give it up in his
service or live to labor on in his cause. Between life and His serene
death I have little care to choose. Life means labor for Jhe Juture"^
Christ ; death means blessed fellowship with him. When <*= '"■'^)
I think of what I might do for Christ by continuing to
live — but I will express no preference. Each alternative
powerfully appeals to me. My personal wish would be to
die and dwell with Christ; for me that would be better
than living. But when I think of you and of what I can
do for you, I should wish to live and labor on. And
vvhen I view the question thus, I am persuaded that
it will be so. I shall continue with you all, that I may
promote your Christian life and your joy in believing,
so that you may greatly rejoice in Christ when you have
255
Philippians i : 27
The Messages
by persecu
tion
(i : 27-30)
His disciples me present with you once more. But whether I come or
Sthfui and not, do you act worthily of your citizenship in the heavenly
undismayed |^j,^grdom, that, whether present or absent, I may learn
that in unity of spirit you are standing firm and are vig-
orously defending the faith in Christ which the gospel
requires. I hope to hear that in the presence of the as-
saults of your enemies you display a courage which will
be at once an omen of their utter defeat and a divine
pledge of your victory, for God has graciously bestowed
upon you the privilege, not only of believing on Christ,
but also of suffering for his sake. In your present trials
you are engaged in the same struggle in which you saw
me contending when I was at Philippi, and which you now
hear of my experiencing here in my Roman prison.
The Chris-
tian should
become
humble and
unselfish
(2 : 1-4)
3. Exhortation to Unity and Self -dental (2 : 1-18)
I appeal to you in the name of your Christian experi-
ence, your mutual love, your spiritual fellowship, and
your affections and sympathies, to give me the joy of
knowing that you continue in unity and harmony. Avoid
all partisanship and vain ambition and cultivate humility
and unselfishress. Let no one of you regard merely his
own interests, but let him also consult the interests and
wants of others. Cherish the disposition which dwelt in
Christ, who, though he existed in a divine mode of being,
did not regard thcit state of existence as something to be
eagerly grasped and retain^'d, but relinquished it and
256
of Paul
Philippians 2:16
assumed the likeness of men by taking on a servant-form.
Nor was this all. Having assumed the fashion of our
humanity, he stooped to suffer, in obedience to God, the
shameful death of the cross. But the path of humiliation
proved to be the way of true exaltation, for in conse-
quence of his self-renunciation, God exalted him to a place
of supremacy and dominion and bestowed upon him the
highest title and dignity, and ordained that all beings
should pay homage to his majesty and acknowledge his
lordship to the praise of God the Father.
Inspired by this example of Christ, continue to show
the same spirit of obedience which you have always
shown. Do not depend upon my presence to incite you
to your duty, but now while I am absent from you, dili-
gently seek to carry to completion the work of your
salvation with all care and anxiety lest you fail. And
remember that you do not strive at this task unaided.
God is meanwhile working within you, inspiring your de-
termination and directing your progress, in order that his
gracious will may be accomplished in your completed sal-
vation. Avoid complaints and dissensions, that you may
provoke no censure and may show yourselves to be God's
true children in the midst of a corrupt people, among
whom you are to appear as luminaries in a dark world,
holding out to others the gospel of life. Let me be able,
when Christ shall pppear, to point to your faithfulness as
proof that my efforts on your behalf have not been fruit-
257
Imitating; his
Lord who
through
hutniliution
and obedi-
ence was
exalted
(2: 5-")
The proper
fruitage of
such a spirit
of obedience
(^: i3-i8)
Philippians 2:17
The Mes:^.itrtiS
S'
The proba-
"ilc visit
from Timo-
thy the faith-
ful
(a: 19-24)
The recep-
tion de-
served by
Epaphrudi-
tus, their
brave dele-
gate
(2: 25-30)
less. To secure this result I woiild willingly pour out
my life as a libation, in addition to the sacrifice of your
faith which you are offering to God ; I can rejoice in pro-
moting your salvation even at such a cost, and I ask you
also to rejoice and to congratulate me.
4. TAe Missions of Timothy and Epaphroditus
(2 : 19-30)
But I am hoping for such a favorable turn in my case
that I can send Timothy to you soon and obtain news of
your condition. For, besides him, I have no other who
would so genuinely interest himself in your welfare. For
all the rest are occupied with their own interests, not with
those of Christ. But Timothy you ha^re tested, and you
know with what filial fidelity he servt »f me in promoting
the gospel. I hope, therefore, to send him as soon as I
learn what turn my affairs will take. And I also hope
that Providence will soon open the way for me to visit
you. Meanwhile, I have deemed it liecessary to send to
you Epaphroditus, my comrade and the bearer of your
bounty to me. For he yearned to see you, and was dis-
tressed beca'i">e t\('. knew that you had received the re-
port of his sit !. ii,^s. And, indeed, he vvas very sick, so
that we despaired of his life. But God was merciful to
him and to me, and restored him and thus spared me the
additional sorrow which his death would have caused. I
have, therefore, the more willingly sent him to you, that
*58
of Paul
Phllinpia IS 3 : 7
you may be cheered by seeing him, and tLitf, the knowl-
edge of your joy may lighten the burden i)i n> present
suKcring. Welcome him with all gladn;' as ?■. Christian
brother. Such as he are deserving of aii rei>pect, for in
his devotion to the work of Christ he risked his life and
was brought near to death's door that he might render
that service of love which, had it been possible, you would
gladly have rendered to me in person.
5. Warnings against -^ Judaism and Libertinism
(3 : I to 4 : I)
Now, my brethren, whatever your trials, continue to A warning
rejoice in the Lord. I do not hesitate to mention again Ee wiw
an old subject, for you need to be warned with regard to ^j'.^cision
it again and again. Be on your guard against those (j-»-3)
shameless, mischief-making Judaizers, whose boasted cir-
cumcision I should call mere mutilation, For the true
•* circumcision " is a spiritual worship and rervice, such as
we Christians practice who set no value upon mere out-
wan' rites. Were any saving vi'ue to be attached to Such imRc*
these, I might lay claim to the L'^ai id n< 'vantage. I was t*,!"t5,fl'hy^
born and r-^ared a strict Jew; I ,j\:w up a rigid legalist [^'J|[^'^'*"^
and carried out my Phar aic zeal coiisistently by perse- worthies**
cuting the Christians ; in conformity to tne Isw, I fell short
in no particular. iut now I have renounced all these
proud claims and supposed advantages for the sake of
Christ. All my legal righteousness and meritorious works
259
Philippians 3 : 8
The Messages
Fellowship
with L'hrist
only to be
won ljy per-
sistent ciTurt
(3: 9 U)
fn accord
with our
hishefti
ideala
Worldly and
sen«ual incn
havt no part
if, Chn^t
I now esteem as utterly worthless compared to the saving
knowledge of Christ. To me now they seem the merest
refuse if only I can make Christ my own, and find my true
life in fellowship with him. I renounce all claim to accept-
ance with God on the ground of my obedience to the law,
and seek acceptance and pardon solely through trust in
Christ for salvation. I desire only fellowship with Christ —
to rise with him to newness of life, to die with him to sin,
in order that, at length, I may attain full perfection of life
in his kingdom. But this hijjh attainment is yet far beyond
me. Still, I am eagerly pressing forward in the race in
order to reach the goal to which Christ is ever summon-
ing me. No ; I have not reached it ; but one thing I am
doing : dissatisfied with all past attainments and bending
every energy, as the athlete does in a race, I am striving
to reach the high destiny to which God, through Christ,
has called me. ^ !*t all of us, then, who know the nature
and demands of the Christian life, give ourselves to this
effort, and if, in any respect, any of us fall short in our
ideal or endeavor, God will help us to correct our fault ;
but there is one thing we must remember : if we are to
make progress, we must live up to our best present knowl-
edge of the ideals and requirements of the Christian life.
Vie with each other, brethren, in imitating me, and ob-
serve those whose conduct resembles mine. For there are
many, of whom I have often spoken to you and of whom I
now tell you with tears, whose conduct shows them to be
260
of Paul
Philippians 4 : 7
foes of our doctrine of salvation by Christ's death. They are
destined to destrurtion ; th^y are slaves of appetite ; they
rejoice in their own d'sgrace ; their affections are set on
this world. But we belong to a commonwealth which has For the
its seat in heaven, whence we look for the appearance of acit?ren"of
our Lord Jesus Christ to save js, who, by his all-conquer- jo'Jn'^'"*'
ing power, shall transform the corrupt and perishable heaven
bodies in which we now dwell into the likeness of his
own glorified body. Inspired by this glorious hope, my
brethren dearly beloved, stand firm in your Christian life
and profession.
6. Concluding Exhortations and Greetings
(4 : 2-23)
I beg Euodia and Syntyche to cease their variance and An exhorta-
become reconciled. Yes, 1 entreat you, my faithful com- diuition''^""
panion, to help them to compose their differences, for these ^'^ ' *' ^^
women were among my devoted helpers, along with Clem-
ent and the other faithful laborers, whose names are writ-
ten in the register of God's faithful people.
Once and again I exhort you to joyf ulness in your To joy, for-
Christian life. Be gentle toward all ; the Lord's coming traYtfufness,
draws near. Be not distracted by anxious care, but in P[*^")
prayer and praise commit your wants and desires to God.
And the peace which God bestows, which, more than all
human reasoning or forethought, brings rest to the soul,
will guard your hearts and thoughts in Christ Jesus.
261
Philippians 4 : 8
The Messages
Paul's grati-
tude for
their affec-
tion and
generosit
I>JO,
J
To the ear- Finally, brethren, whatever is worthy of reverence, true,
©raifliirtuS just, pure, lovely, and fair — in short, whatever moral ex-
(4 : 8. 9) cellence there is, and whatever praise it deserves, carefully
reflect upon it. Observe my instruction and example, and
God shall bless you with his peace.
It is to me a sacred joy to think that after so long an
absence you have again proved your generous kindness
toward me— a feeling which you have constantly cher-
ished, but lacked the opportunity to show. It was not
merely my need which made your gift so welcome, for I
have learned to be contented in my lot,^ whatever it is. I
know how to be humbled by want and I know how to bear
abundance. I have become accustomed to the most vari-
ous outward conditions. My sufficiency, however, is not
from myself, but from him who gives me strength to en-
dure all things. But, though I am not concerned for my
outward condition, I count it a beautiful thing in you to
show me your ^-ympathy and aid in my affliction. This
also is not th; fi st time, for you will remember well, my
Phillppian friends, that in my eai iy missionary preaching, as
I was leaving Macedonia, you were the only church which
contributed to my support, for when I was at Thessalonica
you more than once sent supplies to me. I prize your gift
not so much for itself as for the spiritual blessing which its
bestowment will bring to you. My wants are fully met by
your recent contribution to my need, which Epaphroditus
brought — a sweet odor of sacrifice, well-pleasing to God.
262
of Paul
Philippians 4 : 33
God will abundantly recompense you out of his full
store-house of blessing in Christ. To him, our God and
Father, be glory forever.
My salutations to all the members of your church. My Farewell
companions here, and all the members of the Roman f4"2x"f J)
church, especially those of the Emperor's household,
salute you. The grace of our Lord Jesus Christ be
with you.
263
APPENDIX
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APPENDIX
BOOKS OF REFERENCE
Among the books which will be found most helpful in a
study of Paul's Epistles are the elaborate " Lives of Paul," by
Conybeare and Howson, and by Dean Farrar (many editions).
A brief but excellent " Life " is that by Professor James Iver-
ach, 1890. (Randolph.) The still briefer but very graphic and
interesting " Life of St. Paul," by Dr. James Stalker, (Revell
or Am. Tract Society,) is especially to be commended. Ram-
say's " St. Paul the Traveller and the Roman Citizen," 1896,
and his " Historical Commentary on St. Paul's Epistle to the
Galatians," 1900, (Putnam,) are particularly valuable for their
fresh and scholarly treatment of the history from the stand-
point of the archaeology of Asia Minor.
The Epistles of Paul are more directly discussed in Dr.
Lyman Abbott's '« Life and Letters of Paul," 1898, (Houghton,
Mifflin & Co.,) and in Dean Sabatier's "The Apostle Paul,"
1896. (James Pott & Co.) Students of the Epistles will find
in each of these volumes a fresh and independent treatment
of the apostle's life and work. Dr. Orello Cone's elaborate
treatise, " Paul the Man, the Missionary, and the Teacher,"
1898, (Macmillan,) is executed in the spirit of radical German
criticism. " The Spiritual Development of St. Paul," by Dr.
267
Appendix
George Mathesoti, 1890, (T. & T. Clark,) is a brilliant, but
somewhat fanciful, account of Paul's growth and experience.
Among the more recent and available expositions of the
Pauline letters are the volumes in " The Expositor's Bible,"
(Armstrong,) and in the series entitled, "The Cambridge
Bible for Schools." (Cambridge University Press.) A much
more elaborate and critical commentary is the " International,"
now appearing. (Scribner.)
Brief hand-books of • ' Introduction " to the Epistles have
been prepared by Professors Dods, Findlay, and Lumby.
Much more elaborate treatises are those of Weiss, Salmon,
Gloag, and Godet. I would especially commend the volume
by Dean Farrar entitled, " The Messages of the Books," 1885.
(E. P. Button & Co.)
The Theology of Paul 2.% a whole has been elaborately
treated by Professor Otto Pfleiderer, from the stand-point of
German criticism, in his " Paulinism," 1877, (Williams &
Norgate,) and, from a more conservative point of view, by
Professor A. B. Bruce in " St. Paul's Conception of Christi-
anity," 1894, (Scribner,) and by Professor G. B. Stevens in
"The Pauline Theology," 1897. (Scribner.) Specific topics
have also been made the subjects of special investigations such
as : " St. Paul's Use of the Terms Flesh and Spirit," 1883, by
Professor W. P. Dickson, and: "St. Paul's Conception of
Christ," 1897, by Rev. David Somerville. For a much fuller
list of books I would refer the reader to the bibliography
appended to my "Theology of the New Testament/' 1899.
(Scribner. )
268
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