Commentary on the Epistles of Paul

The epistle to the Romans was written from Greece, and probably from Corinth (16:23), during Paul’s third missionary journey, which terminated abruptly at Jerusalem, whither he went with the collection raised by the churches of Galatia, Macedonia, and Achaia for the poor saints in that city. The immediate occasion of his writing appears to have been to commend to them Phebe, a deaconess of the church in Cenchrea, the eastern port of the city of Corinth, and distant but a few miles from it. (16:1)

By whom the Church was planted in Rome, the metropolitan city of the empire, is to us unknown, but it owed not its origin to the personal labors of any of the apostles, though when founded it naturally came to be cared for by the apostle of the Gentiles. (Rom. 1:13; 15:15, 16) Paul was as yet a stranger to Rome, and to the bulk of the saints in that city (Rom. 1:10, 11; 15:23, 24), though there were those among them with whom he was well acquainted. (16) Purposing to visit them on his way to Spain, which we know not that he ever reached, he wrote this letter, which treats at some length of the gospel of God.

At the outset, as was fit, he describes himself, and presents his credentials. He was a bondsman of Jesus Christ, called to be an apostle, separated unto the gospel of God; and from the Lord Jesus Christ he received grace and apostleship for the obedience of faith among all nations, on behalf of His name, amongst whom were the saints in Rome, the called of Jesus Christ. Hence, he writes to them as beloved of God, called saints, wishing them grace and peace from God the Father and the Lord Jesus Christ.

Then, telling them for what he can give thanks on their behalf, and of his desire to see them, to impart unto them some spiritual gift, he proceeds to enter upon his great theme of the gospel, which he was prepared, when the opportunity should present itself, to preach to the saints in Rome; for there is a gospel for saints as well as one for sinners. How Paul preached to the unconverted the Acts of the Apostles teaches us. (Rom 1:13) What he would preach as gospel for saints the epistle to the Romans in part unfolds to us. Now of the gospel he was not ashamed; for it is the power of God unto salvation to every one that believeth-to the Jew first, and also to the Greek, for in it is the righteousness of God revealed from, or on the principle (ἐκ) of, faith to faith, in accordance with the prophetic declaration, “The righteous shall live by faith.” (Hab. 2:4) And the reason for this revelation of God’s righteousness in the gospel becomes apparent, when it is understood, that God’s wrath from heaven is revealed against all ungodliness and unrighteousness of men who hold the truth in unrighteousness. God having revealed this latter has provided His glad tidings to be preached, to deliver all who believe them from the judgment they have richly deserved.

Having introduced the revelation of God’s wrath from heaven, the apostle proceeds to show the moral condition of Gentiles (Rom 1:19-32) and of Jews (Rom. 2:17-3:20), which proves that all were liable to endure it, because of that which they had done-the former being ungodly, the latter found guilty, in addition to holding the truth in unrighteousness. Further, both were without excuse; for though the’ Gentiles had not the law, God’s written revelation, there was a testimony to God’s eternal power and Godhead in the works of creation sufficient, if man had wished it, to have kept him from idolatry. (Rom. 1:19, 20) Thence the downward path of the human race is traced out for our instruction. Men once had the knowledge of God, but glorified Him not as God, nor were thankful. So darkness came upon them, and folly was displayed by them as they turned to idolatry. (Rom. 1:23) With that they became debased and vile, God giving them up to the vile practices which accompanied idolatry. But more; they did not like to retain God in their knowledge. God then gave them over to a reprobate mind to do those things which ‘are not convenient. Hence the lawlessness, selfishness, and injustice which are so rife upon earth. A state of savagery then is the fruit of man’s will, and not the primeval condition of the race. Of the fall we read in Gen. 3 Of the causes which led to man’s debasement after the flood, we learn about in Rom. 1 Concerning the apostasy, which will characterize Christendom and the ungodly among the Jews, we read of in the Psalms, the Prophets, 2 Thess., and Rev. 13 Such is man’s wretched history as traced out in the Word. The state of the heathen world cannot then be laid at God’s door. He gave them up to uncleanness only when they turned to idolatry; He gave them up unto vile affections; He gave them over to a reprobate mind. The state God permitted, but He did not create man in such a condition, nor force him against his will to be debased. The true history of man therefore only magnifies the grace of God, in that He should provide good news, and at such a cost, for His willful and vile creatures.

This is now set forth. Departing from God, as man did after the flood, he had nevertheless a conscience, by the light of which he judged others for sins which he also committed, and hence condemned himself, and owned thereby that he deserved the judgment of God-a judgment which will be executed in the day of God’s wrath, and the principles of which the apostle plainly sets forth. (Rom. 2:1-16) And this judgment will take knowledge of the secrets of men, and will deal with Jews as well as Gentiles. Whereupon the apostle proceeds to prove, from the Old Testament Scriptures, the Jew guilty not only of ungodliness, but also of unrighteousness. (Rom. 2:17-3:20) For man, then, to escape God’s wrath from heaven there was, as far as he was concerned, no hope. “All have sinned, and come short of the glory of God” (Rom. 3:23), is the sweeping but true verdict pronounced by God upon the human race.

All then brought in guilty, and by One whose judgment is just, and from which there is no appeal, we are cast upon God for any door of escape from our righteously deserved doom. It is here the gospel comes in, the teaching about which runs on from Romans 3:21 to 8:39, and is arranged under three great heads; viz., freedom from the guilt of sin, freedom from the power of sin and from the law, and freedom from the presence of sin.

As to the first of these heads, we learn that God is perfectly righteous, by virtue of the blood of the Lord Jesus Christ, in justifying the ungodly, and has set forth Christ as a mercy-seat, or propitiatory (not propitiation), through faith in His blood to declare His righteousness for the passing over through His forbearance of the sins done aforetime-i.e. the sins of the Old Testament saints-and to declare at this time His righteousness, that He might be just, and the Justifier of him that believeth in Jesus. The reader should remark how God is first thought of in the gospel. His character is first vindicated, His nature too cared for, in that His righteousness and holiness are both met by the blood of Christ sprinkled, as it were, upon the mercy-seat. Boasting on man’s part is thereby excluded, and the law is established. (Rom. 3:21-31)

The ground on which God can righteously act in grace having been set forth in chapter 3., we next learn on what principle souls can be justified, as illustrated in the history of Abraham (Rom. 4:1-5), and the moral class which can share in this favor, of which David is the example. (Rom. 4:6-9) Then, returning to Abraham’s history, the apostle reminds us that he was justified before God instituted the rite of circumcision for him and his descendants; so Gentiles as well as Jews can share in it. He was justified by faith; so are we. But the testimony given to us to believe differs from that given to him. He believed God who quickeneth the dead, and calls those things which be not as though they were. We believe upon Him who raised up Jesus our Lord from the dead, who was delivered for our offenses, and raised again for our justification. (Rom. 4:9-25)

Consequences great and blessed flow to us from being justified by faith. We have peace with God through our Lord Jesus Christ; we have access by faith into the grace, or favor, wherein we stand, as pardoned and justified ones, before the throne of God; and we rejoice, or boast, in hope of the glory of God. And more than that, we boast in God Himself through our Lord Jesus Christ, by whom we have now received the reconciliation. (Rom. 5:1-11) This part of the gospel treats of the result of the atoning death of Christ for us, and the value of His blood before God. And believing God’s testimony about it, we know what it is to have the love of God shed abroad in our hearts by the Holy Ghost given to us. Thus far we learn from the gospel what it is to have, and how it is we can have, freedom from the guilt of sin. Forgiven-but of this the epistle does not treat, for it supposed that the saints knew it-they learned they were also justified, or reckoned righteous by God Himself; hence there was no barrier to their standing in holy boldness before the throne, and the blessings enjoyed, as the consequence of justification by faith, could not, they are shown, in their special line be surpassed.

But something else is needed, and this forms the second part of this gospel; namely, freedom from the power of sin and from the law. Now here the doctrine of headship of a race can apply. We have learned something of it experimentally, inasmuch as being descendants of Adam, in him, as head of the race, his condition, the fruit of his fall, and consequences of that fall, we all share in. But another Man has appeared, the head of a new race; so all who are ranged under Him, as their head, are viewed as in Him, and share in His present condition as regards sin and the law, and in the consequences of His act of obedience to death, the death of the cross. (Rom. 5:12-19) Would any charge God with injustice for making Adam’s posterity to share in the fruits of his act of disobedience? It is on this very principle that any one of us can really be blessed; for we who believe share in the consequences of the obedience unto death of the Lord Jesus Christ. We have to share in the temporal results of Adam’s sin; we do share in the everlasting consequences of the perfect obedience of the Lord Jesus Christ. Thus the ground is cut away from under the feet of an objector in hostility of heart to God, and the believer has cause to thank Him that, if suffering because of his forefather’s sin, on that same principle he shares in the blessed results of the obedience unto death of the Lord Jesus Christ.

But between Adam’s fall and the death of the Lord Jesus Christ the law has come in, and that in order “that the offense might abound. But where sin abounded, grace did much more abound, in order that as sin has reigned in the power of death, so also might grace reign through righteousness unto eternal life through Christ Jesus our Lord.” (Rom. 5:20-21) The apostle here mentions the law and sin. He will now treat of them somewhat at length, but in an inverse order, showing that by the death of the Lord Jesus Christ believers can enjoy present freedom from the power of sin, and that those once under law are set free from it by that same death. As far as Romans 5:11 The apostle has written of sins. He now treats of sin.

“What shall we say, then?” he asks. “Shall we continue in sin, that grace may abound? “Antinomian teaching might encourage that. But the answer is ready and decisive: “How shall we, who died to sin, live any longer therein?” If we have died to it, we cannot go on in it, that is clear. But when? and how? some might ask. “Are ye ignorant,” he adds, “that so many of us as were baptized unto Christ Jesus, were baptized unto His death? Therefore we have been buried with Him by baptism unto death: that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.” What had they professed by their baptism? They had not died to sin by it. They were buried by it with Christ unto death. They professed, however, by that rite to be disciples of Him who had died, and died to sin. The apostle then proceeds:

“For if we have been planted together in the likeness of His death, we shall be also of His resurrection.” The condition of the head of the race as to sin is the condition of everyone who is ranged under that head. Christ has died to it. Christians, therefore, have died to it. Thus we have been planted together in the likeness of His death, and now await that of His resurrection. “We shall be of His resurrection.” But whilst awaiting that, when we shall be free from the presence of sin, God has judicially dealt with our old man in the cross of Christ, that we should now know deliverance from its thraldom. And since Christ, who has died to sin once for all, now lives to God, we are to reckon ourselves dead indeed unto sin, but alive unto God in Christ Jesus.” (Rom. 6:1-11) Here for the first time in this epistle do we read of our being in Christ. This flows out of the truth of headship treated of, as we have seen, in the previous chapter. Exhortations now follow (Rom. 6:12-14), after which the subject is pursued one step further. If we may not continue in sin, may we sin? some might ask. We have changed masters, says the apostle, so that even cannot be allowed. We were servants to sin, but have become servants to righteousness and to God. Hence comes the exhortation, “Yield your members servants to righteousness unto holiness,” and so be fruitful to God. (Rom. 6:15-23)

Paul had spoken of the entrance of the law and the purport of it. (Rom. 5:20) He will now point out how souls get free from being under it, and that is by death. But if free, as we have already learned (Rom. 6:22), we are not our own masters, that we may live to ourselves; for though we have died to the law, we are still here on earth. Hence, he adduces the illustration of a woman set free by death from her first husband, able to be for another husband. “So,” he writes, “ye are become dead to the law by the body of Christ; that ye should be for another, even Him who is raised from the dead, that ye should bring forth fruit to God.”

Romans 7:1-4. That is the doctrine and the purport of it. The need of such a deliverance, and the experience of a quickened soul under law, is now set forth in Romans 7:7-25. What believer has not known something of this in the process of learning himself? Yet it is not true Christian experience. Nor are we to rest contented never to advance beyond it upon earth; for there are three defined steps by which the believer gets out of it. First, he learns that in himself there dwells no good thing. (Rom. 7:18) Next, he discerns the difference of the natures within him. “It is no more I that do it, but sin that dwelleth in me.” (Rom. 7:20) Then looking round for a deliverer, for it is that he wants, he finds he has deliverance through Christ Jesus his Lord. (Rom. 7:24-25) He has not to hope for it.

C. E. S.

Romans 8-16

The two natures now clearly discerned, the special blessings connected with the teaching about sin and the law are enumerated, and in the order in which the subject has been taken up. First, there is now no condemnation to them that are in Christ Jesus. (Rom. 8:1) This answers to the teaching in Romans. 5:12-19.

Next, “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” (vs. 2) This corresponds to the subject of chap. 6. And third, “What the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, has condemned sin in the flesh: that the righteous requirement (δικαίωμα) of the law should be fulfilled in us, who walk not after the flesh, but after the Spirit.” (vss. 3-4) This corresponds to the subject of Romans 7. After this the different acting’s of the two natures are set forth; for there is, and there can be, no change in them (Rom. 8:5-7); and we are taught the sad lesson that those in the flesh cannot please God.

“But we are not in the flesh, but in the Spirit, if so be that the Spirit of God dwells in us.” Without the Spirit of Christ we are not of Him; that is, do not belong to Him. If Christ be in us the body is dead, because of sin; and the Spirit is life, because of righteousness.

This is to be practically true in the present; and for the future, “If the Spirit of Him who raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies because of His Spirit that dwelleth in you.” (8-11) But this leads on to the third great division of the gospel-freedom from the presence of sin. Freedom from its guilt, we are taught, flows out of the value of the blood of Christ in God’s sight. This for us is a question of faith. Freedom from the power of sin and of the law comes from the death of Christ, and is a matter of experience. Freedom from the presence of sin will be the result of divine power on our behalf. This is a matter of expectation, and the indwelling of the Holy Ghost is to us the earnest of it.

The teaching about the Holy Ghost is now introduced; for till we reach this part of the epistle the apostle, except in chap. 5:5, has kept silence about it. What has been done by the Lord Jesus Christ for us, and what His death is to be to us, these have been the themes. And though it is only in the power of the Spirit that we can profit by the latter subject, we can see the wisdom of keeping the death of Christ before us, to be learned in an experimental way, before teaching about the Spirit, who is the energy of the new man, is entered upon. Now, however, the apostle, guided of the Spirit, turns to instruct the saints about the Holy Ghost, as dwelling in them and being with them. So he proceeds to point out some blessed results of this. Led by the Spirit we are sons of God, having received the spirit of sonship, whereby we cry, Abba, Father. Besides this He also witnesses with our spirits that we are children of God, and as such heirs of God, and joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified together. (14-17)

The thought of suffering with Christ introduces the subject of the inheritance which we shall share with Christ. But in what condition is that now? Creation sharing in consequences flowing from the act of its head -Adam-was made subject to vanity, not indeed willingly, and groans, bowed down under the incubus arising from the presence and workings of sin. And we too groan who have received the first-fruits of the Spirit, awaiting adoption, the redemption of our body. Nor are these groans in vain. Creation will be set free from the bondage of corruption, and brought into the liberty of the glory of the children of God. But there is no deliverance for it till that blessed consummation is effected for the heirs of God. Thus we who are now saved are saved in hope, and meanwhile as we see and feel the wretchedness around us, the fruit of sin, the Spirit, the other Advocate or Paraclete (John 14:16), intercedes when we know not what to pray for as we ought, with groanings which cannot be uttered. And the Searcher of hearts knoweth what is the mind of the Spirit, because He intercedes according to God. But one thing at least we do know-that all things work together for good to them that love God. For His purposes concerning them will infallibly be fulfilled, and where it is a question of the divine purpose all can be viewed as if already carried out, so that it can be said, “Whom He justified them He also glorified.” (30)

God is then for us. Wondrous thought! And here closing the direct teaching about the gospel of God, Paul stands forth and asks three grand questions-first, “If God be for us, who can be against us?” Next, “Since He justifies us, who shall condemn us?” And thirdly, “Who shall separate us from the love of Christ, or from the love of God?” No circumstances can deprive us of the enjoyment of the former; no power can hinder the outflow to us of the latter. Far-reaching then are the results of the death of Christ. A blessed and full gospel assuredly goes forth on the strength of it. Creation is deeply interested in His death, but men, both sinners and saints, how much more! Yet all to whom the gospel was preached did not receive it, and some thought that it clashed with God’s ways with, and promises to, His earthly people; for they are His people who enjoyed special privileges, and have had made to them special promises. (9:1-5) To a consideration of this point-a most important one-the apostle next turns, in Romans 9-11.

Under three heads does he treat of this:1, The ways of God with Israel in the past (9:6-24); 2, The word of God about Israel and the Gentiles (9:25-10:21); 3, The purposes of God about Israel in the future. (11)

Now if God was acting in sovereignty, saving whom He would, whether Jews or Gentiles, natural descent it is clear could be no ground on which to count for blessing.

Yet Israel prided themselves on that. But had God dealt in the past on that principle? “They are not all Israel which are of Israel.” For on the principle of natural descent the Samaritans, who called Jacob their father, might put in a claim to stand on common ground with the Jews, and the Ishmaelites, Abraham’s descendants, as well as the children of Keturah, would then stand side by side with the chosen people. (9:6-9) What Jew would have relished that? Would they quarrel then with God’s undisputable right to choose whom He would? Then the Edomite must be admitted to have part with Israel. (10-13) Was God unrighteous in dealing in pure grace? It was owing solely to His grace and mercy that their fathers were not cut off in the wilderness, and the nation had not begun again its existence in the offspring only of Moses. (15-18) So Israel must own that in the past they owed all to God’s sovereignty, election, and mercy, on which grounds God was now bringing in those once Gentiles to share with those once Jews in the fullness of His grace. (19-24) And all that He was now doing was in strict accordance with that prophetic Word which had also foretold Israel’s rejection of grace. (9:25-10:21)

Thus far then as to God’s ways with Israel in the past, and His dealing with souls in the present. Looking at the future, Paul asks, “Has God cast away His people which He foreknew? “No; for Paul, who was one of them, was saved-a sample, with the rest who then believed, of the remnant according to the election of grace. There had been such a remnant in the darkest days of Israel’s history, when the ten tribes had apostatized under Ahab. There was such a remnant in Paul’s day. There is one still. (11:1-10) Have they stumbled that they should fall? Was that the purpose to be carried out by their fall? No; but that, through their fall, salvation should come to the Gentiles, to provoke them to jealousy. But here the Gentiles need a caution. The people of Israel being naturally, as it were, off the scene, and the Gentiles partaking of privileges which once were exclusively Israel’s, as branches of the olive tree, let such beware that they abuse not their privilege, and fail to continue in God’s goodness, as Israel failed before them. (11-24) For blindness in part has happened to Israel, till the fullness of the Gentiles be come in. Then all Israel shall be saved, as the prophet Isaiah had said (25-29), “Thus God has concluded all in unbelief, that He might have mercy upon all.” For on the ground of mercy He can bless in a way and in a measure none of us could ever claim. Having stated this, the apostle closes with an expression of admiration of the wisdom and knowledge of God, and ascribes to Him glory forever. Here the second great section of the epistle ends, the first having terminated with the close of chapter 8.

Exhortations now follow, 12, 13, based on two considerations-the mercies of God, as taught in Romans 1-8, and the character of the time in which our lot is cast. We are to present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service (12:1); and to put away the works of darkness, and to put on the armor of light. (13:12) Now these exhortations apply to the various relations in life in which saints may be found, whether as members of the one body (12:3-8), as brethren (9-13), as men on earth having to do with others (14-21), as citizens in the world, in subjection to the powers that be (13:1-7), or as neighbors. (8-10) And since the night is far spent, and the day is at hand, it behooves us to wake up out of sleep, and to put on the Lord Jesus Christ; and not to make provision for the flesh to fulfill its lusts. (11-14)

After these exhortations, which we have but briefly glanced at, the apostle turned to another subject, and one of great importance in his day. God was calling out from Jews and Gentiles a people for His name. The former had received a revelation from Him, in which distinction of meats and observance of days had a prominent place; the latter had previously received no written revelation, and so had nothing of that kind to unlearn when they became Christians. The believer, formerly a Gentile, was free in his conscience as regards meats and days. With some who had been Jews it was different. They had still conscientious scruples about them. To both these classes a word was now addressed. (14.-15. 7) Paul himself, once a Jew, a Pharisee of the Pharisees, was as free in these things as any Christian who had been a Gentile. (Rom. 14:14, 20) But conscience in each was to be respected. This he inculcates. The strong one was not to despise the weak one; and the weak one was not to judge the strong. “To his own master he standeth or falleth.” (4, 5) Further, both were brethren. “Why then,” asks Paul, “dost thou judge thy brother? why dost thou set at naught thy brother? For we shall all stand before the judgment-seat of God,” according to Isaiah (45:23) Would we judge? “Let us,” he adds, “judge rather not to put a stumbling-block in a brother’s way, and let us follow things which make for peace, and things wherewith we may edify one another.” (13-19) If free for one’s self, one’s brother’s interest is to be taken into account. And the ways of Christ, who pleased not Himself, is the model put before us, as an example and encouragement. His example, here adduced, guards the teaching of this part of this epistle from abuse. Would any point to this portion in vindication of what is wrong, whether moral or ecclesiastical? They could not plead the example of the Lord in vindication of such a course. The question here raised had to do with ceremonial observances instituted by the law, to which, however, as Christians, we have died, as we have already seen.

The epistle no draws to a close. Paul was hoping to visit them at Rome. Meanwhile he sends his salutations to those he knew there, and they were not a few. (16:3-15) Many here mentioned are otherwise unknown to us. But the chapter is interesting, as it shows that service done for God and for Christ is not forgotten, nor are those, who from some physical cause are past service, ignored. The beloved Persis, who had labored, is remembered, as well as Tryphena and Tryphosa, who were still working for the Lord. (12) After that he warns them to mark those which cause divisions and offenses contrary to the doctrine they had received, and to avoid them, and for themselves he would have them wise concerning that which is good, and simple concerning evil. Satan would be bruised under their feet shortly by the God of peace. Now he closes, “To Him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by prophetic writings, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:to the only wise God, be glory through Jesus Christ forever. Amen.” (25-27)

With this epistle the canonical writings of Paul before his imprisonment at Rome are completed.

C. E. S.

1 Corinthians 1-6

The assembly at Corinth was founded by Paul (1 Cor. 3:10;4. 15) during his second missionary journey. At the outset of his labors there he met with great opposition from the Jews, but was especially encouraged by the Lord, who spake unto him at night in a vision, promising protection for his person, and assuring him of success in that city. So Paul continued to labor there for a year and six months, teaching the word of God among them. Opposition increasing on the part of the Jews, who led Paul to the judgment-seat of Gallio, the pro-consul, the Lord’s promise to His servant was fulfilled: “I am with thee, and no man shall set on thee to hurt thee.” Gallio declining to interfere, the attempt to stop the work failed, and Paul remained there some time longer. (Acts 18:1-18) In these few verses is summed up all that we know of the work at Corinth, except that which Paul supplies by his remarks in the two epistles to the Corinthians.

To work in Corinth was evidently in Paul’s eyes no ordinary task. It was highly Civilized, noted for its wealth and commerce, and, as may be the case where civilization and wealth abound without the restraining power of the grace of God, it had earned a most unenviable reputation for licentiousness and all that ministers to the natural man. Into that city the apostle, led by the Holy Ghost, and knowing the character of the people, had determined from the outset, surely guided of God, as to the spirit in which he should there labor. Anything which would have pleased the natural man, and thus attracted people to hear him, he carefully avoided. We quote his own account of himself: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and Him crucified. And I was with you in weakness, in fear, and in much trembling. And my speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.” (1 Cor. 1-5). The results were great, and a special feature of God’s work in the assembly there formed, was the rich endowment of spiritual gifts enjoyed by the converts. “In everything,” writes Paul, “ye are enriched by Him, in all utterance, and in all knowledge; even as the testimony of the Christ was confirmed in you:so that ye come behind in no gift, waiting for the revelation of our Lord Jesus Christ.” (1 Cor. 1:6-8)

After he had left that city, endeared to him by so many ties formed between himself and his converts, for households embraced the truth (Acts 18:8; 1 Cor. 1:16), it was no wonder that communications were kept up between them and him; and when questions arose in their midst which they did not seem able to solve, it was not unnatural that they should write to Paul respecting them. (1 Cor. 7:1) Private friendships had been formed, which bore fruit, as evidenced by the visit to him of Stephanas, Fortunatus, and Achaicus (1 Cor. 16:17), who personally ministered to his need. But they were not the only people who visited him, or brought him news about the assembly at Corinth. There were those of the house of Chloe (1 Cor. 1:11), whom he mentions, from whom he had heard of the sad state of the assembly. That moved him to write this letter to them whilst he was at Ephesus. (1 Cor. 16:8) It is a letter dealing with the state of things among them, and divides itself into two great parts. From chap. 1. to chap. 6. we have certain disorders of which he had heard, exposed, and corrected. From chap. 7. to chap. 16. Paul is chiefly occupied in answering questions which they had put to him in writing.

Commencing with a reminder of his apostleship, he connects Sosthenes with himself in the salutation here addressed “to the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called saints, with all that in every place call on the name of Jesus Christ our Lord, theirs and ours.” No other epistle of Paul has an address so wide in its application as this, which embraces every professing Christian throughout the world, and through all the time that the Church of God shall be upon earth. No one therefore, even in these days, who bears the name of Christ, outwardly calling on the name of the Lord, which expresses profession, whether real or not, can excuse himself from submission to the teaching of this epistle. It is most catholic in its application. To it let us turn.

Beginning with the acknowledging of every good thing in them that he could, and counting on God’s faithfulness to accomplish His purposes of grace towards them (chap. 1:4-9); Paul first treats of those evils rife amongst the assembly of which he had been informed. “I beseech you, brethren,” he writes, “by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you.” (vss. 10, 11) Schism had begun its work, and heresies would appear to test them.

(1 Cor. 11:18-19) Schools of teaching they had fostered, which engendered divisions, pupils ranging themselves under different teachers, calling themselves after their names. But who were the teachers they ran after who allowed this, and, worse, fostered it? We may ask, but ask in vain. Their names, then familiar as household words, have perished; whilst those of God’s faithful servants of the same date, as Paul, Apollos, and Cephas, remain to this day. What a lesson to any who would gather round themselves and encourage such a practice in our day! Such forget, or, at all events, by their action contravene, the teaching of this epistle.

How, then, did the apostle deal with this? He reminds them that he had not labored with any such intent, and asks the pertinent questions, “Is Christ divided? Was Paul crucified for you? Or were ye baptized unto the name of Paul “How carefully he had worked at Corinth, baptizing very few, lest any should say that he had baptized unto his own name. His work was to preach the gospel, not to baptize; to call on souls to believe on the Lord Jesus Christ, and not to make disciples to be surnamed after him. John the Baptist had disciples called after him. Paul avoided all that for himself; for what was right in John’s day would have been wrong in Paul’s day. (Chapter 1:13-17) He preached too, but not with wisdom of words, lest the cross of Christ should be made of none effect. For he had understood the principle on which God was working; viz., to bring down all high thoughts of man, as evidenced: first, in the subject preached, the cross, and the person exalted, Christ crucified (chap. 1:18-25); next, in the people called, and the instruments used for the preaching of the truth (vss. 26-29); and thirdly, in the way of blessing provided for souls, for the Corinthians and all others. “Of God,” he writes, “are ye in Christ Jesus, who is made unto us wisdom from God, and righteousness, and sanctification, and redemption: that, as it is written, he that glorieth, let him glory in the Lord.” (vss. 30, 31)

Now in the spirit of all this Paul had labored at Corinth (chap. 2:1-5), as a vessel feeling his weakness, but as a faithful servant refusing to resort to any methods of working attractive to the natural man. Such might have made the truth appear more palatable, but they would not have been of God. Now he worked that their faith should not stand in the wisdom of man, but in the power of God. How dim had been their perceptions, that all this had escaped their observation! Evidently they had perceived neither the principle on which God was working, nor the spirit in which Paul had labored in their midst. Was all his labor, then, in vain? No. He had begotten them in the gospel, however little many of them understood the preaching of the cross and the deep teaching of Christ crucified, whom alone Paul had desired to know among them. Some, however, had perceived it, and to them it was wisdom, for they were perfect; i.e. souls come to manhood in Christianity. But the natural man, ψυχικὸς; i.e. one unconverted, understands not the things of the Spirit of God, neither can he know them, because they are spiritually discerned. The spiritual man, πνευματικὸς, discerneth all things, yet he himself is discerned of no one.

Did this last term fitly describe the saints of the Corinthian assembly? Alas! no. Taken up with their teachers and schools of doctrine, the apostle still had to speak to them as he had always done, as to fleshly σαρκιίνοι, even as to babes in Christ; for in them the Spirit, though they had received that gift, was not really working. That a quickened soul can be described as fleshly yet not carnal, Rom. 7:14 really teaches, and that characterized the state of the Corinthian saints. (1 Cor. 3:1) So he had fed them with milk, not with meat; for they could not have profited by the latter, neither yet, he added, were they in a condition to receive it. “For while one saith, I am of Paul; and another, I am of Apollos; are ye not men (ἄνθρωποι)?” he asks. (Chapter 3:4) Their strifes and divisions proved they were carnal (σαρκικοί), the flesh being at work in them. Their spiritual condition was that which he described as (σαρκἰνοι) fleshly. Hence they not only stood in the way of their own spiritual growth by encouraging the formation of parties, but they were robbing themselves of the value and profit of gifts which the Lord had given for edification.

If we take up exclusively one line of teaching, following one teacher, we deprive ourselves of the benefits we might\derive from other gifts to men. “Therefore,” he writes, “let no man glory in men. For all things are yours; whether Paul, or Apollos, 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.” (Chapter 3:21-23) How foolish were they! how shortsighted!

And what were the laborers in truth? In what light ought they to view them? Paul, and with himself he here joins Apollos, would have them remember that such are but ministers (ὐπηρέτας) of Christ and stewards of the mysteries of God.

Thus fully does he enter into this question of parties and schools of doctrine. It was the early introduction of a sectarian spirit, which has done so much harm in the assembly of God. Now the reader may remark how throughout these chapters the apostle traces all up to God. Some might make a party name of the Lord Jesus Christ, none could of God; for there is but one God. They were God’s assembly, and God had called them. (Chapter 1:2,9) It was God’s testimony which Paul declared, and God’s wisdom in mystery which he spake, and which God had revealed (chap. ii. 1, 7, 10); and the result was, that whilst Paul planted, and Apollos watered, it was God who gave the increase. And the Corinthian saints were God’s husbandry, God’s building, and God’s temple too, by the Holy Ghost; and the teachers were God’s fellow-laborers, called by Him for His service. (Chapter 3:6,9,16) Furthermore, the laborers were but stewards of the mysteries of God, and by-and-by each would have his praise of God. (Chapter 4:1,5) What was there in this way of presenting the truth to encourage the formation of parties among them? There were many and weighty objections against it then, are there not such still?

But other disorders were rife. An incestuous person was in their midst, with their full cognizance, the sin unrebuked, the guilty party being unjudged, and the assembly unconcerned about it. (Chapter 5:2) In decided language he writes about this. They were unleavened. Let them be a new lump by purging out the leaven that had come in. Watchful should they be against any introduction of evil into the assembly; and as for the guilty person, they were to put him out from among themselves. (vs. 13) The responsibility of the assembly in cases which call for, discipline is here distinctly asserted.

Passing on from that, he next takes up the unrighteousness practiced amongst them, some doing wrong and defrauding their brethren, others resorting to law before the heathen, the world, about matters which the least esteemed in the Church might easily have settled. Let such, he tells them, decide those cases. And what truth does he bring to bear on these saints? They were going to judge the world, and angels too; could they not judge such small matters, things which pertain to this life? Besides, they were inheritors of the kingdom; their conduct then ought to be in harmony with that which befits the kingdom. Now all this proceeded from their natural will being in action instead of being kept in subjection; a will which when checked in one outlet will make a way for itself, if permitted, through another channel. If I may not act unrighteously to my neighbor, I may at least do what I like, a man may say, with my body. This liberty is for the Christian negatived at once. The body is for the Lord, and the Lord for the body. It is also a member of Christ, and indwelt by the Holy Ghost; and he adds, “Ye are not your own; for ye are bought with a price; therefore glorify God in your body.” (Chapter 6:19,20) Here the apostle really stopped; for his thesis was the proper treatment of his body by the individual Christian How low morally and socially have men sunk through sin that such directions should be needed 1 How great the grace in which the Christian capable of sinning, really shares! His body is both a member of Christ and a temple of the Holy Ghost. With this the first part of the epistle ends.

C. E. S.

1 Corinthians 7-15

Paul now turns to answer certain questions which they had written to him. The change from heathenism, with its vices, was immense; the change., too, from Judaism was great; questions therefore might well arise on which the Corinthian saints desired the mind of the apostle. To answer such he now sets himself. And first about marriage, and about virgins; for these were two questions, as his language implies. No one was compelled to marry, but it was God’s institution in Eden for His then unfallen creature’s happiness and comfort; and since the fall it has become a provision against uncleanness as well.

The sanctity, and for the Christian the inviolability, of the tie once formed is here insisted on. No Christian is to break it. That is God’s distinct command. (vs. 10) If an unbeliever left a Christian, well and good; the Christian was not in bondage in such a case. “Let him depart,” is the advice of the apostle; wise advice, in full accordance with the mind of God, though not set forth as a command from the Lord. If the unbelieving partner consented to remain with the Christian, the latter was not to put him or her away; for herein lay a difference between Judaism and Christianity, the unbelieving partner being sanctified by the believing one, else were their children unclean, but now, he adds, are they holy. Under the law no marriage was legitimate, nor could be legitimatized, where one of the partners was of a race with which Israel was forbidden to intermarry, and the children of such unions were unclean. With Christians it is different. Hence separation on the part of the believer from the unbeliever was not called for. So the children now of such marriages are holy; i.e. they are not by reason of birth incapacitated from entering into the congregation of the Lord, to use the language of the Old Testament; for holy in this sense, we need scarcely add, is spoken of them as living on earth, not of their souls’ standing before God. The difference between the unbelieving parent and the children should be noticed. The unbelieving partner was sanctified (ἡγιασται) whilst the believing one lived, but the children were holy (ἃγια). Circumstances could not change their condition, which flowed from their birth; whereas if death took away the Christian partner, the unbelieving one would be sanctified no longer.

But these directions only applied to those who were united in wedlock before conversion. Hence, he adds a few remarks, to guard the saints against the thought that with conversion a change in their outward condition should necessarily be effected. Such a thought, if entertained, might make some restless and dissatisfied, so he says, “Let every man abide in the same calling wherein he was called;” and “Brethren, let every man, wherein he is called, therein abide with God.” (1 Cor. 7:20,24) So, to put an extreme case, but then a common one, a converted slave was to go on quietly in slavery until, if it should please God, emancipation was permitted him. That he was free to accept; but he was not free to run away, or to refuse to serve his master. Of this Onesimus was an example, How carefully did the apostle guard the rights of Philemon, and maintain the duty of a slave, preserving to the master the right and privilege of manumitting his brother in Christ.

Concerning virgins (1 Cor. 7:25)-the term here applies to both sexes-Paul had no commandment; but he gave his judgment. “It was good for the present distress,” he writes, “so to be.” The advantages of that condition he sets forth (vss. 32-35), the approach of the end he recalls to mind (vss. 29-31); but celibacy he does not enforce. Marriage is not wrong; a second marriage was not forbidden, if in the Lord; but, he adds, here writing of a widow, “She is happier if she so abide after my judgment (γνώμη). (See v. 26). And I think also that I have the Spirit of God.” (vs. 40)

The next question taken up was that concerning the eating of things offered to idols, raised, it would seem, by the conduct of such as pleaded for their liberty or right (ἐζουσιά) in such a matter. The apostle, while examining this plea, and dealing with it, raised a point which they had evidently overlooked. The inanity of the idol he fully admitted (vs. 4), yet knowledge in such matters is not all; for knowledge puffs up, but love edifies, lit. builds up. A Christian was to act in this matter out of care for his brother. Due regard for a weak brother’s conscience was to be shown, lest, emboldened by the act of the one who had knowledge sitting at meat in the idol-house, the weak brother, having conscience still of the idol, should partake of the food as of a thing sacrificed to idols, and thus his conscience be defiled, and he perish, a brother for whom Christ died. (1 Cor. 8)

Acting in such a way they would sin against Christ. Would they then plead for the exercise of their liberty? Why did they deny Paul the exercise of his in the preaching to them without charge? In this they showed their inconsistency. (1 Cor. 9) Of course his right to be supported was incontestible; he affirmed it. The principle of it all men owned. (1 Cor. 9:7) God’s word too recognized it (vs. 9), and the Lord upheld it. (Chapter 9:14; Luke 10:7) But Paul did not claim it, desiring rather the welfare of others among whom he labored. What were they doing? How great the difference between them and him! But his example was evidently lost on them. They were gratifying themselves, ministering to their bodies. He was deeply conscious of the need of soberness and watchfulness. He, whilst preaching to others, kept his body under, lest he should be a castaway; for one might preach most attractively to others, yet not submit oneself to the truth; be, after all, not really a Christian His practice proved he was not such an one. Liberty was a plea which should, in such matters as they pleaded for it, be carefully examined; and Paul’s example it was well to keep in mind. Care for others should characterize them, and a walk like Paul’s should instruct them.

Now the importance of watchfulness over oneself the history of Israel exemplified. How many came out of Egypt How few of them entered the land! Had they forgotten that history, written for our admonition on whom the ends of the ages have come? Watchfulness became them, and a taking heed to themselves, lest they should fall Wherefore let them flee from idolatry. (1 Cor. 10:14) Would they make the question raised simply one of the exercise or not of a right? Had they forgotten that he that eat of the sacrifice was partaker of the altar? Now they were partakers of the Lord’s table. Between that and the table of demons there was, there could be, no fellowship. If the former was their place and privilege, they could not be partakers of the latter. Our right, our liberty, is not all that we have to think of; another question has to be remembered, Is such a thing expedient? All things are lawful; but all things are not expedient or profitable. All things are lawful; but all things edify not. Let no man seek his own, but another’s welfare. (Chapter 10:23,24) Yet there was to be no bondage in such a matter. Whatever was sold in the shambles they might freely eat, asking no questions about it for conscience’ sake. The earth and its fullness are the Lord’s. An invitation even to a heathen man’s house to dine they need not refuse, if minded to go, and there they might freely eat of all that was set before them. But if told that food set before them had been offered to an idol, they were not to eat of it for the person’s sake who told them, and for that one’s conscience. Let them show real care for their brother’s welfare, and that communion with demons must at all cost be refused; and let them do all to the glory of God, putting no stumbling-block in the way of any, but seeking their welfare, thus becoming imitators of Paul as he was of Christ.

Amid all that he had to blame there was one point, however, on which he could speak with approval. They remembered him in all things, and kept the ordinances which he had delivered to them. A practice, however, it would seem, was springing up amongst them, or at all events was pleaded for, of women praying or prophesying before others with their head uncovered just like men. In Christ, it is true, there is no distinction between the sexes. In creation, and in the assembly there is. Women were to remember that, and to show it by a covering on their head, if they prayed or prophesied. “The head of every man,” writes the apostle, “is Christ; the head of the woman is the man; and the head of Christ is God. Every man praying or prophesying, having his head covered, dishonoureth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head:for that is even all one as if she were shaven.” Thus, creation order is to be maintained, and the teaching of nature to be hearkened to. (Chapter 11:14,15) Would any gainsay this? We, says Paul, have no such custom, nor the assemblies of God. (vs. 16) Then passing from the subject as to what became women in the circumstances indicated, he proceeded to deal with the disorders rife in the assembly when gathered together for the Lord’s Supper. The scandalous conduct allowed by these saints he reproved and corrected, reminding them in the most touching way of that which might have checked such grave disorders; viz., that the showing of the Lord’s death was the avowed purpose for which they met. What became them at such a time? Then giving them that revelation about the supper which he had received, he points out what apparently they had not perceived, how the Lord had been dealing with them for those gross and scandalous goings on. Sickness and even death had come in amongst them, the Lord thus judging because they had not judged themselves. Now, what did the supper set forth? The surrender of the Lord to death on behalf of others. What did their ways at it indicate? Selfishness of the grossest kind, in the presence of that which spoke of His dying for them.

From correcting the disorders at the supper, he goes on, as was natural, to treat of the exercise of gift in the assembly. (1 Cor. 12-14) Endowed richly with spiritual gifts, and living in a day when revelations were vouchsafed by the Spirit, it became necessary, since the enemy was counterfeiting the working of the Holy Ghost, to guard the saints against being misled by the activity of demons. Hence at the outset of this question he gives a clear rule, by which a Christian could judge who was speaking in the power of the Spirit of God, and who was energized by a demon. No one speaking by the Holy Ghost would say, “Cursed is Jesus.” No one could say “Lord Jesus “but by the Spirit of God. (1 Cor. 12:3) No demon is allowed to declare the dignities and exaltation of the Lord Jesus. God has thus provided a test by which the presence and energizing power of a demon can be detected.

Now, if the Holy Ghost is working, “there are diversities of gifts, but the same Spirit; and there are differences of administrations or services, but the same Lord; and there are diversities of operations, but the same God which worketh all in all.” (vss. 4-6) The Corinthians, unmindful of these truths, were desirous of exercising the gift of tongues to their own exaltation and self-glorification; yet what was it but a gift given them, and by the Spirit just as He would? In truth, every gift was, as its name implied-χαρίσμα-a favor bestowed on its possessor by the Holy Ghost according as He chose. The individual had not deserved it, nor could he claim it; he only received it; and each endowment of the Spirit was for the profit of all. Further, by the Spirit, who had bestowed the gifts, they were all baptized into one body, so were members one of another, being Christ’s body.

Let them learn then from the ordinary treatment of the human body what became them who had received such gifts as members of Christ’s body. (vss. 14-26) The more abundant honor is bestowed on the uncomely parts. Was that their thought about others? and did they think that the exercise of supernatural powers were the highest gifts to be desired? God had set the gifted ones in the assembly in an order of His selecting, in which such as could exhibit miraculous powers were far removed from being in the front rank. (vss. 28-30) Would they desire gifts? Let them desire the best. Howbeit there was something better than any spiritual gift; viz., the activity of the divine nature, love, in which they were sadly deficient, and without which the person, however richly endowed with gifts, was nothing? (Chapter 13)

After this he treats somewhat at length of the difference between speaking with tongues and prophesying, and lays down rules for their exercise, pointing out that if they would glory in speaking with tongues, he valued most the ability to prophesy, so as to speak to men to edification, to exhortation, and comfort. Then he ends this part of the subject with directions concerning women-what became them when all met together in assembly. There might be, those of them who could prophesy, but such were not to do it when the assembly was gathered together.

Looking back on all that we have gone through, one governing evil principle we plainly see was at work in Corinth-the gratification of the natural man in one way or another. Varied were the manifestations of it, from the indulgence of the grossest licentiousness to the enjoyment of intellectual pleasure. Self really ruled, whether at the table of the Lord, in the house of feasting, before the heathen tribunals, or in the assembly of God; and that evil so strongly noted at Corinth was at the bottom of the false doctrine which some of them (1 Cor. 15:12) were imbibing, which denied the resurrection of the body. (vss. 32-34)

Now, the gospel which Paul preached, by which they were saved, made resurrection of the body a fundamental part of its teaching. (1 Cor. 15:1-4) And the Lord Jesus, who had’ really died, had been seen by many after He rose, and of witnesses to His resurrection Paul was one, who had seen Him as risen, though only in glory. The attesting witnesses to His resurrection were many and various. (vss. 5-11) But if there is no resurrection, Christ was not risen, and the consequences, if that was true, were serious. The testimony of God in that case was not true. The Corinthians, too, were yet in their sins Those who had fallen asleep in Christ had perished, and Christians such as Paul were of all men most miserable. Doubtless they had never intended to surrender all that. “Surely in vain the net is spread in the sight of any bird.” (Prov. 1:17) But self so rife among them was thus producing disastrous and deadly fruit. Christ was risen, so a resurrection is not only possible, but the resurrection of all who die is thereby made certain. He, the risen One, is the first-fruits of those fallen asleep. Yet all will not be raised at once; His own will be raised at His coming; and by-and-by, since death is to be annulled, all the ungodly dead must rise too. The consequences therefore of Christ’s resurrection are traced out to the end. (vss. 20-28) How stupid as well as wrong was that new doctrine! Why were gaps in the ranks caused by those who died filled up, as others came forward and made a profession of Christianity by being baptized? If their new doctrine was true, “Let us eat and drink,” says the apostle; “for to-morrow we die.” Responsibility we may fling to the winds, and let self-gratification be the guiding star of our life. (vss. 29-34)

Then addressing the man who would argue it out, and would ask in a caviling way, “How are the dead raised up? and with what body do they come?” he calls such an one a fool. The operations of nature could teach him that resurrection is not impossible. The revelation of God would teach him that it is certain, and the study of God’s works would show him that there are different kinds of flesh, and there are heavenly bodies and earthly bodies. The body then will be raised, and a change will pass over it. Sown a natural body it will be raised a spiritual body. We have born the image of the earthy man (χοικός); we shall also bear the image of the heavenly one- ἐπουάνιος (vss. 35-50); and in a moment will that take place, so the suddenness of the Lord’s coming is here dwelt on. Therefore, he concludes, “be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord.” (vs. 58)

In the last chapter (16) Paul dwells on service, and it may be read somewhat as a commentary on the verse just quoted; and surely part of it must have been a rebuke to many there who were glorying in gifts instead of caring for others. Directions for the collection for the poor saints at Jerusalem were first given. (Chapter 16:1-9) Then Timothy, a worker for Christ, as Paul was, is commended to their care and consideration, should he visit them. The servant’s responsibility to the Master is fully owned in the case of Apollos. Next those who devoted themselves to the saints, exemplified in the house of Stephanas, they were to acknowledge and submit to; and besides this they were to own servants, such as the three from Corinth, who had ministered to Paul’s temporal necessities. No service too small, too commonplace, to be noticed, recorded, and remembered.

Then with a salutation from the assemblies of Asia, and especially from that in the house of Aquila and Priscilla at Ephesus, Paul appends his own salutation, and pronounces a withering curse on any one who does not love the Lord Jesus Christ: “Let such an one be Anathema Maranatha;” i.e. devoted to destruction at the coming of our Lord.

He had written strongly, but faithfully; and his last words attested that it was all in love: “My love be with you all in Christ Jesus.” Having despatched the letter, he waited with intense anxiety to learn its effect on them. He did not wait in vain.

C. E. S.

2 Corinthians 1-6

The second epistle to the Corinthians was written not long after the first, and when the apostle was in Macedonia (2 Cor. 7), having gone there to meet Titus, who had been to Corinth to ascertain the present condition of the assembly in that city, and the effect made on the saints by Paul’s former letter. In the former he had told them how to deal with the offender; in this one he stirs them up to forgive him, as really repentant.

More restricted in its range than the first epistle, which, though addressed primarily to the assembly in that city, takes in all professing Christians as well, this one, though written and sent to Corinth, was for the benefit also, we learn, of “all the saints which are in all Achaia; “for besides treating at length of Christian ministry (2:14; 7:1), Paul herein Writes of some things with which saints in Achaia were especially interested; viz., the collection for the poor saints at Jerusalem, in which service the Macedonian saints had shone so brightly (8., 9), and the proof of his apostleship, which had been called in question at Corinth. Questions these were of more local interest than those treated of in the former epistle, yet not devoid of interest for saints in all time.

The first epistle was written whilst Paul was in great anxiety about the assembly at Corinth 2 Cor. 2:4), and whilst the work at Ephesus was progressing, despite the presence of many adversaries. (1 Cor. 16:9) This, the second epistle, was written after the tumult raised by Demetrius the silversmith at Ephesus had ceased, and Paul had left Asia for Macedonia (Acts 20:1), and when Titus had rejoined ‘him in that country with the welcome intelligence of the salutary effect of his former letter on the saints in the metropolis of the Roman province of Achaia; so his heart was full, both of God’s delivering power exhibited towards himself, and of joy for the conscience-work in the saints at Corinth. (7:4) Hence we gather from these two epistles something of the exercises of Paul’s heart, arising from the ministry to which he had been called, and of the sorrows and joys connected with it, to which he was no stranger. How he felt as he commenced his work in that city we read of in the former letter. (1 Cor. 2) His deep sorrow of heart, caused by the condition of the assembly (2 Cor. 2:4), and his fear as to the effect of his former letter (7:4-9), coupled with the joy and relief that he experienced on learning from Titus how it had worked on them, we learn about in this second letter. Great as he was as an apostle, powerful as his letters were, uncompromising too as a champion for the truth of God, we are permitted in these epistles to see the man, the vessel, who felt keenly and deeply all that he was called to pass through, but who realized in proportion a joy and comfort such as one less exercised would never have known. It was no light thing to him that in places where he had been signally blessed, as Ephesus, Corinth, and Galatia, the enemy came in to make trouble and discord between him and the saints of God.

His heart full, he begins, after his customary apostolic salutation, with a thanksgiving such as is found at the commencement of no other epistle save that to the Ephesians, and the first of Peter: “Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies, and God of all comfort [or encouragement, παρακλησεως]; who encourages us in all our tribulation, that we may be able to encourage them which are in any tribulation through the encouragement wherewith we ourselves are encouraged of God.” (1. 3, 4)

It is right to speak well of God the Father, who exercises His children that they may minister to others in similar circumstances of the encouragement wherewith they have been themselves encouraged of God. Pressed beyond measure at Ephesus, so that he despaired even of life, having the sentence of death in himself, that he should not trust in himself, but in God, who raises the dead, he had proved delivering power as to his person, and the sustaining power of divine consolation as to his soul. Thus the enemy was outwitted. Attempting to crush the vessel of testimony at Ephesus, God had interposed, not to shield from trouble, but to bring His servant through it. And now the one so recently the object of the devil’s attack, became the channel to communicate to other saints in trouble that encouragement which had been divinely ministered to him. But more. The persecution stirred up by Satan furnished an opportunity for prayer to flow forth from saints on behalf of Paul and those in trouble. (1:11) Thus the Christian bond would be strengthened, and the natural interest in each other deepened. (vs. 14) Paul and his companions were their boast, as the Corinthians were his in the day of the Lord Jesus.

Now their prayers on his behalf he could confidently seek, for in simplicity and godly sincerity, not with fleshly wisdom, but in the grace of God, he had his conversation in the world, and especially toward them. (vs. 12) They knew that, and acknowledged it, and he hoped they would to the end. For already had they in part acknowledged that he was their boast, as they were his in the day of the Lord Jesus It was in this confidence that he had wished to go to them, that they might have a second benefit. But he had not made out his purpose. Was it that he was fickle, or that he purposed such a thing lightly? He could appeal to the character of his ministry among them in refutation of such an idea. So he reminds them of the tenor of it. “The Son of God, Jesus Christ, who was preached among you by me and Silvanus and Timotheus, was not yea and nay, but in Him is yea. For whatever [ὅσαι] promises there are of God, in Him is the yea, wherefore through Him also is the Amen, to the glory of God by us. Now He that stablisheth us with you in [είς] Christ, and has anointed us is God, who hath also sealed us, and given the earnest of the Spirit in our hearts.” (vss. 19-22) All here is definite and unchanging, but only in connection with Christ. “Whatever are the promises of God, in Him is the yea.” Therefore God has firmly connected us with Him, that we may have part in their fulfillment. So we are anointed, that we may know the truth (1 John 2:20); we are sealed by the Spirit; thus marked by God as His own; and we have the Spirit too as the earnest of the inheritance, which we shall share with the Lord Jesus Christ.

Definiteness and certainty being characteristics of the truth he announced, his practice was in harmony with them. Why, then, had he not revisited them? He tells them: “To spare you I came not as yet unto Corinth.” (1:23) Unless God worked in them in grace, how could he revisit them with joy? For that, however, he had not waited in vain. The Corinthian offender was broken down, so that his restoration was called for, and the assembly consequently were to forgive him. Further, the apostle’s former letter had called forth an expression on the part of the mass [τῶν πλείονων] of their sorrow and of their judgment of the sin. Hence Paul could write, “If any hath caused grief, he hath not grieved me, but in part (that I may not overcharge) you all.” (2:5) So from the man.” Broken down in conscience and restored in soul, the punishment inflicted by the many was to be removed, “lest such a one should be swallowed up with overmuch sorrow.” What care had Paul evinced for God’s glory! what care does he here manifest for the offender! and what watchfulness does he show to defeat any attempt of the enemy to make discord between the Corinthian saints and himself! “To whom ye forgive anything, “I also, for what.” I have forgiven, if I have forgiven anything, for your sakes forgave I it in the person of Christ, lest Satan should get an advantage of us; for we are not ignorant of his devices.” (2:10, 11)

What sorrow had he passed through from learning the sad state of that assembly! What anxiety had he experienced as to the effect on them of his first letter! His whole soul, which generally went out in burning desire for the gospel, had been so overburdened, that at Troas, where a door was opened unto him of the Lord to preach the gospel of Christ, he could not take advantage of it, because Titus had not rejoined him from Corinth. So, leaving it, he went to Macedonia, on the way to Corinth, the sooner to receive tidings of them by the arrival of Titus (2:13) How little had they understood the feelings of his heart towards them! But at this point he interrupted his narrative, to resume it in chapter 7:5, by a long digression on Christian ministry, which he commences by a thanksgiving to God, who always led him in triumph in Christ, and made manifest the savor of His knowledge by Paul in every place. A sweet savor he declares he was of Christ to God in them that are saved, and in them that perish, like the perfume burnt in the triumphal procession of the conqueror-the token of death to those captives who were about to be slain, but of life to those who would enjoy the conqueror’s clemency. “But,” asks the apostle, “who is sufficient for these things? “The answer to this is supplied further on (3:5, 6). For himself, however, he could say, conscious of what God was doing by him, he did not adulterate the message, but as of sincerity, as of God, before God, he spoke in Christ. (2:14-17)

Hereupon he gives us, first, distinctive features of the Christian ministry 4:6), then states circumstances into which the exercise of it brought the laborers (2 Cor. 4:7-18), then motives which actuated him in his service (2 Cor. 5:1-17), and the message entrusted to him.

(5:18, 6:1) After that he tells them of the care with which he walked, that the ministry should not be blamed; and how he approved himself as a minister of God (6:2-10), closing this long digression with the exhortation to the Corinthians, to respond in truth to this ministry carried on among them. (6:11-7:1)

Was there need, he asks, of a letter of commendation on his behalf to them or from them? They were his epistle, known and read of all men; for they were manifestly declared to be an epistle of Christ, ministered by Paul and his fellow-laborers, written, not with ink, but by the Spirit of the living God, not on tables of stone, but on fleshy tables of the heart. Now this illustration and contrast naturally draws attention to the history of Israel and of Moses, in Exo. 34, Which we see was in the apostle’s mind when he penned these sentences. And anyone who refers to the Greek Septuagint will see that the passage in that translation was in his mind, if not actually under his eye, at the moment this epistle was written.

Now there are two ministries, both of which were of God; but the difference between them is immense. Paul was a minister of a new covenant, not of letter, but of spirit; for the letter kills, but the Spirit quickens. A covenant which demanded obedience from man as the terms on which he could enjoy its blessings was of no avail. Man wanted life. This by the gospel was provided. Hence he contrasts the two ministries-the one was of death and condemnation, ushered in indeed by glory, but a glory which was to pass away, paling before the brighter glory attending the ministry in which he was privileged to have part. This last was of the Sprit of righteousness, and ushered in by a glory which will never pass away. Transient then was the glory connected with the ministry of the first covenant (3:7), which itself was to pass away. (vs. 13) Abiding is the glory of that of which Paul, not Moses, was a minister, and which will never be annulled.

He had spoken of the ministry of the new covenant, not of letter, but of spirit. Now the Lord Jesus is the Spirit referred to. It all speaks of Him And the effect of this ministry was twofold. It set those free to whom it was ministered, and emboldened the minister to use great plainness of speech. Where the Spirit of the Lord is there is liberty, and we all beholding the glory of the Lord prove its transforming power. With Israel it was different. They could not steadfast look at the glory in the face of Moses. Freedom in his presence they could not enjoy, though they had to behold his face resplendent with divine glory.

(Exo. 34:30, 31) But he subsequently veiled it, that they should not look to the end of that which is annulled (vs. 13), which is done away in Christ. (vs. 14) But now since that which abides is ministered a veil is no longer required. There was nothing to conceal. So Paul did not use one, but spoke with great plainness of speech, not handling the word of God deceitfully, but by manifestation of the truth commending himself to every man’s conscience in the sight of God.

Yet veiling was still practiced. The veil rested on the heart of Israel as they read the Old Testament Scriptures; and the enemy covered or veiled the minds of those to whom the gospel had been preached, but who had refused to believe it, lest the light of the gospel of the glory of Christ, who is the image of God, should shine forth. Thus, on the one hand, Israelites did not see that the glory of the former ministry was eclipsed by that of the latter, and that the old covenant is done away in Christ. But when Israel shall turn to the. Lord, as it was with Moses in God’s presence so it will be with them, the veil will be removed. For the rejecters however of the gospel, whether Jews or Gentiles, there is no such prospect. The enemy blinds the thoughts of those that believe not that the light of the glad tidings of the glory of Christ, the image of God, should not shine forth. The knowledge of Christ being in glory, the accepted One on behalf of sinners, who is the image of God, gives confidence to the soul that believes it, and demonstrates what he must be who is here styled “the god of this world [or age];” namely, the enemy of God and of man, who led men to crucify God’s Son, and blinds the thoughts of the unbelievers. What malice and activity does he display! To them the gospel was veiled. That arose not from the infirmity of the messenger. Plain, indeed, was the word that was preached, and clearly was it set forth who was preached-Christ Jesus, Lord, and the apostle and his co-workers their bondsmen for Jesus’ sake. Blessed, too, was the truth made known, that the glory of God now shines in the face of Christ as once it shone in the face of Moses. (4:1-6) The enemy then worked where God’s grace was proclaimed; but the opposition was more than negative against the servants of God. Persecution was aroused, so the apostle acquaints his readers with the circumstances into which he and others were brought by the exercise of his ministry. (4:7, 8) The treasure was in earthen vessels. Of that the laborers were fully conscious, being reminded of it by their daily experience. (vs. 11) But that only evidenced that the excellency of the power was of God, and not of man; the laborers being strengthened in the inner man as they looked on things eternal and unseen. God thus enabled the vessel to bear and to serve without removing the opposition of the enemy.

Now that opposition could only extend to this life. So. Paul looked beyond its bounds, and was encouraged, and tells us how. “For we know that if our earthly house of this tabernacle were dissolved we have a building of God, an house not made with hands, eternal in the heavens.” (vs. 1) Two statements he here makes which deserve attention. He speaks of death as an uncertainty, of his being clothed upon with his house from heaven as that of which he was certain-language, thoughts, the exact opposite of those which are commonly met with amongst Christians. To them death is a certainty, and the future condition of blessedness at best an uncertain hope. Let us mark also the contrasts. An earthly house, a building in the heavens; a tabernacle, a building from God; dissolved, eternal. Still Paul did not desire death, but the coming of the Lord. His wish was not to be unclothed, but clothed upon, that mortality might be swallowed up of life. (vs. 4) And this is the proper Christian hope, if the person knows that being clothed (i.e. in his body now) he shall not be found naked, or unfit for the presence of God. (Rev. 3:17,18; 16:15)

How near the future and the eternal state of heavenly saints seemed to him! Without passing through death, he and others might be, and some will be, clothed upon with their house from heaven. Clearly in his teaching there was no room for purgatory. The proper Christian expectation is to pass at once into the fixed and eternal condition as regards the body in which we shall dwell forever with Christ, and be at home in the Father’s house. Of this the Spirit is the earnest. Hence Paul was always confident yet willing to die to be present with the Lord; for while at home in the body he was absent from the Lord. (vss. 6-8) Wherefore he labored that whether present or absent he might be acceptable (εὐάρεστος) to Him; for, though certain he was accepted, he never forgot that he had to stand before the judgment-seat of Christ to receive that which he had done. Now the judgment-seat concerns every body. Every one must stand before it. Hence with Paul to be accepted and to be acceptable were two different, but all-important, questions. He knew by the glory of God in the face of Jesus Christ that He was accepted; he labored to be acceptable. Thus the doctrines of grace were not weakened, though his responsibility was ever present to his thoughts. Nothing less than being acceptable to Christ would satisfy him. It befits a servant to be acceptable to his master (Titus 2:9), so not only for himself, but for others, did he desire this. (Eph. 5:10; Heb. 13:21)

But other considerations there were by which also he was moved. As he thought of the judgment-seat of Christ, knowing the terror of the Lord, he would persuade men. As he remembered who had died, the love of Christ constrained him. His death, by His dying for all, proved that all were dead; and He died for all that they which live should not henceforth live unto themselves, but unto Him who died for them and rose again. “Wherefore,” he adds, “henceforth know we no man after the flesh:yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore if any man be in Christ, there is a new creation:the old things have passed away; behold, they have become new. And all things are of God, who has reconciled us to Himself by Christ, and hath given to us the ministry of reconciliation.” But more, “He has committed unto us,” says Paul, “the word of reconciliation.” “God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them.” That was true when the Lord was on earth. But He has been rejected; so now, ere judgment is poured out, God has raised up a ministry of reconciliation, and provided the message, the tenor of which the apostle sets forth. “Now then we are ambassadors for Christ, as though God did beseech by us:we pray in Christ’s stead, Be reconciled to God. He hath made Him to be sin for us, who knew no sin; that we might become the righteousness of God in Him.”

He was not ashamed of the gospel; for it was God’s power unto salvation. (Rom. 1:16) He did not adulterate the message (2 Cor. 2:17); for what more fitted to attract any one who would listen than the story of God’s love to the world, and the proof of it-the surrender of His Son to die for sinners? What more powerful motive could there be to induce a human creature to live to Christ than the knowledge that He died for him. True, all are not attracted by it; all are not won by it. True, too, it is that Christians need to be reminded of it; a witness surely of what man’s wretched heart is. Nothing, however, that Paul could have urged would have made the gospel more powerful, or his ministry more successful. Hence he only exhorts them not to receive the grace of God in vain, reminding them of the special characteristic of the present time, during the Lord’s rejection by the nation of Israel, that now is a well-accepted time, now is a day of salvation. After which he tells them of his walk, and of the proofs by which he and his fellow-laborers were commended as ministers of God. (6:1-10) Then, his heart full, his mouth was opened to the Corinthians in earnest desire for faithfulness to God on their part. He had reminded them of the character of the day in which through grace they and we are living, as described by the prophet. (Isa. 49:8) He now would remind them of a principle, enunciated in one of the precepts of the law (Lev. 19:19), applicable to saints, though they are not under law. “Be not diversely yoked (ἑτεροζυγουν) with unbelievers. For what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an Unbeliever? and what agreement hath the temple of God with idols?” Five important questions thus follow close one upon another, indicative of the ways of some at Corinth, but illustrative too of the immense change introduced by the gospel. After that he sets forth special Christian privileges under three distinct heads. They were a Hence having the prom temple of the living God; they were His people; they were His sons and daughters. (6:16-18) A threefold ground of exhortation this is to holiness. (1) As God’s assembly at Corinth they were His temple. Of old He dwelt in the midst of Israel in the tabernacle; now He dwells in the company of His people as His shrine; a closer association this than Israel ever knew or will know. (2) As His people, though surrounded by evil, they were, like the remnant of Isa. 52, to be separate from it. (3) They were in a known relationship to Him of which saints in Israel could never have spoken. He was the Father of Israel as a people (Exo. 4:22); of this Jeremiah too could write (31:9); but none before the cross could say they were His sons and daughters. And who is their Father? Jehovah-Shaddai. As Shaddai He revealed Himself to Abraham. As Jehovah He made Himself known to Moses. Now the God of Abraham and of Israel is our Father if we believe on the Lord Jesus Christ. Hence having these promises, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. (7:1)

C. E. S.

2 Corinthians 7-13

Here this long digression about Christian ministry comes to an end. The character of it, the need of it, the message conveyed by it, and the practical effect it should have on souls, the apostle has set forth. He now returns to that about which he had been writing-the effect made on him by his meeting with Titus, who rejoined him in Macedonia, on his return from Corinth. How truly could he rejoice! Grave had been his exercise of heart about the Corinthians. Great now was his joy respecting them. “I am filled with comfort, I am exceeding joyful in all our tribulation.” (7:4) God, who comforteth those that are cast down, had comforted him by the coming of Titus; and not by his coming only, but by the encouragement wherewith Titus was encouraged through their deep expression of godly sorrow-a sorrow which worketh repentance unto salvation not to be repented of. They had dealt with the offender, and they had cleared themselves. His letter had the desired effect. He had written, not for his cause that had done the wrong, nor for his cause that had suffered the wrong, but that their care for Paul might be made manifest to them before God. “Therefore,” he adds, “we were encouraged, and in addition to this our encouragement, we exceedingly the more rejoice for the joy of Titus, because his spirit was refreshed by you all. For if I have boasted anything to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth. And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him “

Encouraged by his visit there, we can well understand the readiness of Titus to return, in order to collect their contributions for the poor saints at Jerusalem. About this Paul next writes (chaps. 8., 9), acquainting them with the liberality of the saints in Macedonia, and reminding them of that readiness to help to which they had begun to give expression a year previously. The liberality of the saints in Macedonia had exceeded the apostle’s expectations-the abundance of their joy and their deep poverty abounded unto the riches of their liberality. This outflow of real Christian love was beautiful and spontaneous. Beyond their power they gave, and even entreated of Paul the grace and the fellowship of the service to the saints. It was favor bestowed on them to be able to help, and to be allowed to help. They owned it, and desired to have fellowship in that service; for they had first given themselves to the Lord, “and to us,” writes Paul, “by God’s will.” Cheered by such tokens of love in these saints, he encouraged Titus to finish the work of collecting the alms from Christians at Corinth. And what a motive does he bring to bear on them! Even “the grace of our Lord Jesus Christ, who, being rich, for their sakes became poor, that they through His poverty might become rich.” (8:9) The willing mind would produce a cheerful giver. Two points should here be noticed. The offering should be spontaneous, and according to that which a person had. Grace and righteousness were both to be displayed. God did not ask any one to go beyond what he had. (vs. 12) Being generous at the expense of others formed no part of Christian practice. On the other hand, to give grudgingly, or of necessity, could not be the true fruit of Christian love. God loves a cheerful giver, and glory flows to him by that proof of divine grace in the giver, and by the thanks which ascend upwards from those who share in the bounty. Paul had reminded them of the example of the Lord Jesus Christ. He would encourage them by the remembrance of what God can do, and will do, for His people, quoting from Psa. 112, which, the reader may see on reference to it, is the counterpart, as displayed in the saints, of the acting’s of the divine nature as seen in God.

Psa. 111 describes the state. Psa. 112 fitly comes after it, as it describes the former. One sees too how he avoided all appearance of evil, or occasion for surmises, against those engaged in such a service (8:18-21), and maintained the full right of the almsgivers to select their own almoners. (1 Cor. 16:3; 2 Cor. 8:19,23)

He had written the first epistle “that your care for us,” as he tells them, “might be made manifest unto you;” for this seems to be the best attested reading. That having been markedly proved, of which Titus was the witness, he was free now to enter on the matter of his apostleship (10.-13), the validity of which some at Corinth had called in question. Looking on the outward appearance they disparaged the apostle, and, it would seem, questioned the validity of his commission to concern himself with Corinth. Little did such would-be teachers know about Paul. Weapons he was furnished with by the Lord that would be used for their edification or for casting them down. Man in nature might have used these weapons for the latter purpose; Paul aimed at their edification. Powerful indeed were his letters-all felt that; but his personal appearance was not in harmony with the power of his writing. He terrified by words, but who would be afraid of him when present? His speech was contemptible. Such were the thoughts and sayings of those people. Well, as regards his personal appearance and his speech, their remarks might be true. His figure was probably not a commanding one; his speech was anything but eloquent; but as to power, what he was when absent, that he would be when present. Nor had he overstepped his commission in going to Corinth.

Looking at the outward appearance would not do. “Let him that glorieth,” he writes, “glory in the Lord. For not he that commendeth himself is approved, but whom the Lord commendeth.” (10:17, 18)

From this he passes on to a comparison between others and himself. But why this line of things in an inspired epistle? He tells them he fears lest, as the serpent beguiled Eve through his subtlety, their minds should be corrupted from simplicity as to the Christ. Hence he enters on a comparison as to his preaching, his Jewish descent, his endurance of trials and hardships, his sympathy with others. Then he tells them where he excelled all others, and claimed them as being witnesses of the truth of his apostleship. What could others preach of truth which he had not preached? Unskilled in speech he might be, but not in knowledge. As to correct Jewish descent, who could surpass him? As to labors and sufferings, who had outdone him? He preached at Corinth, feebly it is true; he would continue to do it, that the false apostles should have no ground of boasting over him.

But he had been where they had not, even in the third heavens, and in paradise; and he bore in his person the marks of these favors in the thorn in the flesh, which the Lord, though thrice entreated by Paul, refused to remove. Of how much could he have boasted! But he forbore. And why? Lest any man should think of him above that which he saw him to be, or heard of him (12:6) What a reason for his reticence! Paul, who had been in the third heavens, and had heard when in paradise what he could not utter on earth, was looked down on by these really false apostles, who had enlisted the Corinthians on their behalf. How utterly contemptible they must have appeared after the bare recital of his labors and sufferings for Christ! Completely crushed they ought to have been by the mention of his visions and revelations. Before he had ever visited Corinth he had been in the third heavens, yet they apparently knew nothing of it till they forced him to mention it. “I am become a fool,” he writes; “ye have compelled me:for I ought to have been commended of you:for in nothing am I behind the very chiefest apostles, though I be nothing. Truly the signs of an apostle were wrought among you in all patience, by signs, and wonders, and mighty deeds.” (12:11, 12) Trying it must have been for him to have to write thus. Condemnatory of them it was that he should be worked upon to do it.

Yet his love was unwearied. He could revisit them, and gladly spend and be spent for them, though the more abundantly he loved the less he was loved. (12:15) And did they think that in all this he was excusing himself to them? “We speak before God in Christ,” he says, “and all things are for your edifying;” for the moral condition of some in the assembly he well knew. (vss. 20, 21) So coming again he would not spare. Did any doubt that Christ spoke in Him 2 They had but to examine themselves to see. By whom were they evangelized? Christ Jesus was in them unless they were reprobates. Was it then in vindication of himself that he thus wrote? Again he reminds them that it was their real edification which he sought, that he might not be called upon to use sharpness towards them.

Now, after an exhortation and salutations, he closes with, “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all.”

Galatians

Galatia was evangelized by Paul during his second missionary journey. (Acts 16:6) He revisited it on his third missionary journey (Acts 18:23), strengthening all the disciples. On the first occasion he entered that province from Phrygia; for he started from Antioch to revisit first the assemblies established in Cilicia and Lycaonia. On the second occasion he passed through Galatia before he entered Phrygia, taking these provinces in the inverse order.

Probably it was after the second visit that he wrote his epistle to the assemblies of Galatia. We must say probably, because there is nothing known by which the exact date can be determined But his language in chap. 4:13-16 seems to throw some light on it, where he speaks of the warm way in which they had received him at the first, and how he had become their enemy because he told them the truth. Visiting the churches of Galatia a second time, his purpose was to establish them in the faith. Assuming that he found the germs of the evil, against which he writes, then working, his language in chap. 4:16 would be plain. He had evangelized them on the first occasion. (Chapter 4:14) He had warned them on the second occasion against the teachers and the doctrines, which they had now openly espoused and accepted; and he was in consequence regarded as an enemy where once he had been hailed as a true friend.

But if we cannot fix definitely the date, we see clearly the purport and the need of this epistle, addressed, as was no other of Paul’s writings that we possess, to the assemblies of a province -the churches of Galatia; and differing from most, if not all, his other epistles, he wrote this with his own hand (chap. 6:11), a proof of his love and earnest longing for their welfare; for he often employed an amanuensis to write for him. (Rom. 16:22) “Ye see,” he writes, “with what large letters” (not how large a letter) “I have written unto you with mine own hand.” Another marked feature of this epistle is the style in which he introduces himself: “Paul, an apostle not of men, neither by man, but by Jesus Christ, and God the Father, who raised Him from the dead.” (Chapter 1:1) He writes with all the authority of an apostle, or sent one, but not of men; for he carried to the Galatians no message from men, however pious or eminent in the church, as he afterward shows. He was an apostle, but not by man. His official position was conferred on him by no human authority whatsoever. Apostles there were whose appointment dated from an earlier day than that to which Paul could point (chap. 1:17); but from those, whom he owns fully, he received not his apostolic commission, nor the gospel which he preached. He was an apostle of Jesus Christ, one sent by Him, and by God the Father, who raised Him from the dead. An apostle of Christ he often styles himself, but here only does he add “of God the Father” also, and this addition is not without significance; for if the Judaizing teachers would attempt to draw a distinction between Christ and God, and to insist on the Galatian converts conforming to that which God gave to Moses, and through him made known to Israel (we refer now to circumcision-John 7:22), Paul would remind them that he was sent by God the Father as well as by the Lord Jesus Christ. He was an apostle from both. Hence no earlier revelations of the divine mind could override that communicated to him by God (chap. 1:15, 16) and preached by him among the Gentiles.

But whilst writing as an apostle, and so in that position here standing alone, he connected all the brethren that were with him in his salutation to these saints, showing that his doctrine was such as others held. He then wishes them grace and peace from God the Father and our Lord Jesus Christ, who gave Himself for our sins that He might deliver us from this “present evil age, according to the will of God and our Father.” The Galatians were hearkening to Judaizing teachers, whose doctrines we read of in Acts 15:1-5. The apostle reminds them at the outset of this letter that they had to do with Christ in resurrection, who had, therefore, no longer any connection with Judaism or ordinances suited for men in the flesh. He had risen out of it all, having first died on the cross, there giving Himself for our sins, that He might deliver us out of the present evil age. They were putting themselves under law to be made perfect in the flesh (chap. 3:3), whereas deliverance from sin’s power and the influence of the present evil age, as well as deliverance from guilt, was only to be effected by the death and resurrection of the Lord Jesus Christ. These few words at the opening of the epistle dealt a death-blow to all that teaching, which they were so readily and injuriously imbibing.

But he would develop this, so he commences with reminding them first how he had received the gospel, beside which there was no other, whatever might be said or thought. What was now preached to them as gospel was different indeed from the glad tidings they had heard from him It was a different ἔτερον; gospel, but it was not another ἄλλο; for there are not, there cannot be, two gospels of the Christ. The Judaizing teachers were perverting the gospel. But if an angel from heaven, or Paul himself, were to preach anything contrary to that which they had already received, all that the apostle could say was, “Let him be anathema.” The full gospel he had preached to them. There was no other, nor could it be supplemented. In the gospel, then, which Paul preached we have the full gospel of God, the glad tidings concerning His Son, and in Paul himself the example of an uncompromising servant of Christ. (Chapter 1:10)

Now whence did he get his gospel? He received it not from men, nor was he taught it, but by revelation of Jesus Christ; and this statement he verifies by a chapter out of his early history as a Christian. (Chapter 1:13-24) Further, he acquaints them with the results of his conference with James, Peter (called here Cephas), and John, when he went up to Jerusalem fourteen years after his first visit. He went up on this occasion by revelation, and conferred privately with the three above-mentioned, communicating to them the gospel which he preached, which they fully endorsed, adding nothing to it, only desiring that he should remember the poor, which, writes Paul, he had been forward to do.

Conference, then, with those who seemed to be pillars added nothing to his gospel. Nor this only; they endorsed what he preached, and fully recognized that his field of service was the Gentiles. Besides this, he had taken with him on that occasion Titus, a Greek, and uncircumcised, and who was not compelled at Jerusalem to be circumcised, whatever the false brethren said. Now this historical relation puts the matter in a clear light. Was Paul an inferior apostle to the others? God had revealed His Son in him. He had received his gospel direct by revelation of Jesus Christ, and James, Peter, and John fully endorsed what he preached, and admitted that he was an apostle of the Gentiles, and allowed with him, the presence of Titus at Jerusalem being proof of it, that converts from amongst the nations had no need to be circumcised.

As far as credentials could be adduced on behalf of any apostle Paul had them, and others of the apostles owned them. Further, at Antioch, in Syria, when Paul, and Peter, and Barnabas were there together, Peter having failed to maintain the truth for which he had contended at Jerusalem (Acts 15), was rebuked by Paul in terms which the apostle here recalls. (Chapter 2:14-21) Peter, born a Jew, had lived as the Gentiles, the revelation made to him on the housetop at Joppa having taught him to call no man common or unclean. Why, then, did he now Judaize? Had he not, learning that a man is not justified by works of law, but by faith of Christ, believed on the Lord Jesus to be justified by faith of Christ, and not by works of law? For by the works of the law shall no flesh be justified. Now if, in seeking to be justified by Christ, they became sinners, as Peter’s retrogression at Antioch would imply, Christ was the minister of sin; for He had taught them to do what Peter now by his conduct declared was wrong. The folly of Peter’s act is thus clearly evidenced; for building the things lie had destroyed he made himself a transgressor. Besides, as the apostle adds, “I through law have died to law, that I may live to God.” So the truth for which Paul contended did not frustrate the grace of God; for “if righteousness come by law, Christ has died in vain.” Into what grave peril had the truth been brought by Peter’s weakness. Barnabas too was carried away. Paul alone stood firm. Just one strand of the rope preserved the whole from giving way. At that moment the testimony of God upon earth, humanly speaking, depended for its continuance on the faithfulness of one man.

With the second chapter the historical details needful for the matter in hand come to an end. Paul now (chap. 3) addresses himself to the Galatians: “0 foolish Galatians, who hath bewitched you, before whose eyes Jesus Christ has been evidently set forth crucified? This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in Spirit, are ye now made perfect in flesh?” (Chapter 3:1-3) They had received the Holy Ghost. The fullest Christian blessing was theirs. On what principle had they received the Spirit, the attestation as God’s seal that they were His? They knew. This at once should have settled the question for them. But as with them, so often with us, spiritual intelligence does not keep pace with the grace bestowed on the believer. So the apostle does not rest there; he proceeds to expose the error still further in a threefold manner.

First (chap. 3. 6-14) he contrasts faith and law, showing the principle on which God justifies. Next he contrasts law and promise, showing the ground on which the inheritance is secured. (vss. 15-22) Then he contrasts the condition of a saint under law with that of one who believes on the Lord Jesus Christ. (Chapter 3:23-4:7) If they would be justified by law, they never could be in the company of Abraham, nor be reckoned as his children; for he was justified on the principle of faith. But more, they put themselves under a curse, from which the Lord Jesus Christ by His death had delivered those believers who were once really under law. If they put themselves under law to obtain the inheritance, they would never get it; for God gave it to Abraham by promise. If they would put themselves under law, they put themselves under that from which all believers from among the Jews had been redeemed, in order to receive sonship; and only if they were Christ’s could they be Abraham’s seed.

The doctrine, then, that they were imbibing was all wrong, and senseless too, and subversive of the spirit and teaching of the gospel. It is instructive to remark how the apostle rests on the written word in chap. 3, making good his points, as far as they could be substantiated, from the Hebrew Scriptures. It is equally instructive to learn that a believer on the Lord Jesus as such has the Holy Ghost, is justified by faith, will share in the inheritance, is of Abraham’s seed, and a son and heir of God. The Galatians knew how they had received the Spirit. Paul here lets them know how those formerly Jews had received it. Turning then to Jewish ordinances to be justified was in principle a return to the condition of things out of which they had been brought by the gospel-weak and beggarly elements to which they desired again to be in bondage; for it was to principles suited to men in the flesh to which they were returning, who were really in the Spirit.

But what proof was there of their departure from the faith? He tells them, “Ye observe days, and months, and times, and years. I am afraid of you,” he adds, “lest I have bestowed on you labor in vain.” (Chapter 4:10) What a change too in their spirit towards him had come over them. (vss. 11-20) Would they wish to be under law? Let them read Abraham’s history aright. If such was their desire, they must be thrust out of the house with Ishmael, instead of remaining inside with Isaac. But in truth they were, if Christians at all, children of the free woman, and on the burgess roll of the heavenly Jerusalem. Let them stand fast therefore, and not be again held in a yoke of bondage. (Chapter 5:1) Accompanying this exhortation are three most solemn warnings-(1) “Behold, I say unto you, that if ye be circumcised, Christ shall profit you nothing.” (2) “I testify again to every man that is circumcised, that he is a debtor to do the whole law.” (3) “The Christ is become of no effect unto you, whosoever of you are justified by law; ye are fallen from grace. For we by the Spirit, on the principle of faith, wait for the hope of righteousness.”

In chapter 2:20 Paul had spoken of being crucified with Christ. In chap. 3:27 he wrote of those baptized as baptized unto Christ. In that same chapter he had stated (vs. 28) that all believers were one in Christ. Now (chap. 5:6) he teaches them a little more of what being in Christ really involves: “In Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love;” i.e. producing fruit by the activity of the divine nature. Now, was that seen in them? Alas, no! The results of their doctrine, for doctrine does produce results, was painfully eviDeut. For the teachers of it he desired that they would cut themselves off; they were troubling the saints. Was that uncharitable, unchristian? How could it be unchristian to desire the real welfare of the saints? As for the Galatians, he desired that they should walk in the Spirit, by which means they would not fulfill the desires of the flesh; and the Spirit, he reminds them, was given for that purpose. “For the flesh lusteth against the Spirit, and the Spirit against the flesh:and these are contrary the one to the other, in order that ye should not do those things that ye would.” (Chap. 5:17) In connection with this a contrast is drawn out between the works of the flesh and the fruit of the Spirit. (vss. 19-23) Now, those who are Christ’s have crucified the flesh with its affections and lusts. So if we live in the Spirit, we should walk in it likewise; and so doing, there would be care manifested for those overtaken in a fault, and thoughtfulness for those who are burdened. (Chapter 6:1,2) Thus they would fulfill the law of Christ. Putting themselves under law, self became rampant. Walking in the Spirit, the opposite effect would be produced, and charity or love abound. Let them care for those who taught them the truth, and do good to all, but especially to those that are of the household of faith.

Now he closes. Those false teachers boasted of their converts, whom they had influenced to be circumcised, glorying in their flesh. Paul would only boast in the cross of Christ, through whom the world was crucified unto him, and he unto the world. “For in Christ Jesus neither circumcision is anything, nor uncircumcision, but new creation. And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From henceforth,” he adds, “let no man trouble me.” He bore in his body from what he had suffered for Christ-the evidences of what he had preached. “Brethren,” for they were really Christians, is the salutation, “the grace of our Lord Jesus Christ be with your spirit. Amen.”

Thus he exposes the baneful error of putting oneself under law to be justified. It upsets the gospel, would separate the soul from Christ, and does not produce holiness.

C. E. S.

Ephesians 1

In looking into the epistle to the Ephesians, we come to the first of those canonical and inspired letters, which were written by Paul during, or about the time of, his imprisonment at Rome. During the time of his detention at Caesarea he was apparently quiet. When at Rome he resumed his apostolic service, not by visiting churches, but by writing to certain assemblies. The letters written at that time are five in number, and called respectively an epistle to the Ephesians, to the Philippians, to the Colossians, to Philemon, and to the Hebrews. A special feature in four of these is the ministry of Christ in a way not previously set forth in writing. He had treated of the gospel of God when addressing the Romans, his latest letter ere he went to Rome. He treats of the counsels of God, which concern Christ and the saints, in that to the Ephesians, which very possibly was his first letter from his prison in the metropolis of the habitable world. Addressing the Philippians, he tells them what Christ was to him, and what He should be to every saint of God. Writing to the Colossians, he expatiates on the fullness in Christ the Head for every member of His Body; and in that to the Hebrews he sets forth how the Lord Jesus Christ surpasses both Moses and Aaron, and how by His death blessings everlasting in duration are enjoyed, which never could be procured by the keeping of the law and the observance of the Mosaic ritual.

The epistle to the Hebrews was addressed to those who were of the race of Israel. This to the Ephesians was written to those who had been Gentiles, so it developer God’s counsels which concern those once far MT, as much as those once nigh. But whether, as some have thought, and the supposition is no modern one, it was really intended as a circular letter for assemblies chiefly composed of converts from among the Gentiles, as that to the Hebrews was designedly for those who had been Jews, is a question which, though raised, is perhaps incapable of definite solution. Those who advocate this view have supposed that, sent to different assemblies, the name of the assembly to which a copy was forwarded was inserted at the commencement; hence, though circular in character, it became in that way local in application. The omission of the words “in Ephesus “by the two oldest uncial MSS., the Vatican and the Sinaitic, favors this view; and internal evidence, derived from the pointed way in which St. Paul addresses those who had been Gentiles (1:13; 2:11, 17; 3:1) as well as writes of them (1:15; 3:2), and the absence of any local reference to the church in Ephesus, with which Paul was well acquainted, in no way, to say the least, militates against this view., Without, however, pronouncing an opinion definitely on this point, all will agree that, whether addressed really-only to the saints in Ephesus, or to all those who had been formerly Gentiles, this epistle contains something like a charter of the privileges, in which they shared:equally with their brethren called out from among the Jews; and this is connected with the unfolding to us of God’s counsels about His Son. Now these counsels’ have reference to the inheritance which He will possess; the. Body, which is His fullness, or complement; and the Bride, for which He died, and which He will present to Himself; viz., the Church glorious, without spot, wrinkle, or any such thing.

These counsels being dwelt on, the mystery first made known to Paul by revelation, and now, as he writes (Eph. 3), made known to God’s apostles and prophets in the power of the Spirit, is necessarily treated of. The suitability of the vessel selected for this purpose we can readily perceive. Paul was the apostle of the Gentiles, and at the time of his inditing this letter he was a prisoner of Christ Jesus on their behalf. It was fitting, then, that by the apostle of the Gentiles these counsels, which related to the mystery, should be set forth. It was equally fitting that when a prisoner for the Gentiles he should place on record by divine guidance the unchanging counsels of God, in which they were so deeply concerned. By Daniel, a courtier at Babylon, and one of the seed royal of Judah, God made known the order, progress, and destruction by the Lord Jesus Christ of the four monarchies, which were to precede the establishment of God’s kingdom in power over the earth. By John in Patmos, when experiencing in his own person the hostility of the fourth empire to the interests of God and of Christ, there was foretold the rise and complete destruction of that empire, in its last and apostate condition, by the coming of the Lord Jesus Christ out of heaven. Paul and Peter had both fallen victims to its persecuting spirit. John, the last of the apostles, was then suffering from it. To outward eyes its power seemed irresistible. But to John was made known in a vision its crushing destruction at the hands of Him whose disciples and apostles it dealt with just as it chose. God selects fitting instruments by which to make known His will, But before touching on the divine counsels about the Lord Jesus Christ, the saints are taught God’s counsels in grace towards them; and Paul’s heart, evidently filled with a sense of the grace thus displayed, overflows in praise at the outset of his letter: “Blessed be the God and Father of our Lord. Jesus Christ, who hath blessed us with every spiritual blessing in the heavenlies in Christ.” (1:3) Now who are the us here spoken of? He tells us, as he unfolds God’s counsels in grace which concern them. They were chosen by God in Christ before the foundation of the world to be holy and without blame before him in love, and predestinated as well to sonship according to the good. pleasure of His will, to the praise of the glory of His grace, which He fully bestowed on them in the Beloved One, “in whom we have redemption through His blood, the forgiveness of offenses, according to the riches of His grace.” In such a manner those are described who share in that fullness of blessing in the heavenlies in Christ. And that grace has abounded toward its recipients in all wisdom and prudence, God having made known to them the mystery of His will, which He has purposed in Himself for the administration of the fullness of times (i.e. the coming age), to head up all things in the Christ, the things in the heavens and the things on the earth, in Him, in whom believers from the Jews, like Paul and others, here called we (12), and believers from the Gentiles, here called ye (13), have their inheritance, to the praise of His glory. Further, all these have been sealed with the Holy Spirit of promise, the earnest of their inheritance, until the redemption of the purchased possession, to which Christians as yet look forward.

Into what a range of truth does Paul here conduct us! divine counsels about the saints, divine counsels about Christ. Nothing for us apart from Christ. All here for us in Him, and more than what angels have, has God purposed on our behalf. (4, 5) Further, He has communicated to us counsels concerning His Son, which concern us most closely, since we are to share in that which God has thought of for Him. Pre-eminence and supremacy are appointed for Him as man. In that, of course, He must stand alone. All things in heaven and earth are to be headed up in Him. In that inheritance we have part with Him, and have received the Holy Spirit, being sealed by it, which is also the earnest of the inheritance. And all this redounds to the praise of God’s glory.

Do we ask what motive moved Him to act in grace toward us? The answer furnished us is simply the good pleasure of His will. Do we ask what is the measure of this grace? We read of the riches of it (1:7), of the exceeding riches of it (27); and how it has abounded toward us in all wisdom and prudence, through His making known to us the mystery of His will. Would any inquire what moved Him to head up all in heaven and on earth in Christ? We learn that He purposed this in Himself, who works all things after the counsel of His own will. It is to God, acting in the sovereignty of His will, that we are here turned. Sinners by nature, deserving only His wrath, we read of the exercise of His sovereign will, the carrying out of which none can effectually resist; and we learn how that will is active towards us in the fullness, the riches of His grace.

The divine counsels stated, the apostle next tells the saints for what he makes supplication on their behalf, of whose faith in the Lord Jesus Christ he had heard, and of whose love to all saints there was manifest proof, evidences these of their conversion, and of the dwelling of the Holy Ghost within them. With Paul the knowledge of God’s truth was to have a formative power over the soul. The Greeks sought after wisdom, and might engage their intellectual powers in discussions of theories and of dogmas. Christians however, instructed divinely in truths of which the learned Greeks were ignorant, were to remember that these revelations of the divine mind should have practical power over their hearts. So Paul prays that the eyes of their heart (not understanding) should be enlightened, their affections engaged in the truth revealed, that they might know:(a) The hope of God’s calling. Of this calling he had written in verses 3-5. (b) The riches of the glory of God’s inheritance in the saints. On the subject of the inheritance he had already touched in verses 8-14. He calls it God’s, because, as with the land of Canaan (Josh. 22:19; 2 Chron. 20:11), so with the things in the heavens and the things upon earth, God will take possession of them in and through the Lord Jesus Christ and the saints. (c) He desires that they should know the exceeding greatness of God’s power to usward who believe, that power as displayed in raising up Christ from the dead, and setting Him at His own right hand in the heavenlies, far above all principalities and powers, putting all under His feet, whom He has given to be Head over all things to the Church, which is His Body, the fullness, or complement of Him that filleth all in all. The Lord Jesus, here viewed as a man, is seen as raised, exalted, and in accordance with Psa. 8 is to have everything put under Him. Further, and this the Old Testament does not mention, He has a Body, the Church, and that Body is His complement as the Christ who fills all in all This, the third subject of his prayer, is connected with that which follows. To this he now turns. The exceeding greatness of God’s power, of which he has made mention-exemplified in the raising and exaltation of Christ above all created intelligences and powers -has been put forth on behalf of the saints, who have been quickened with Christ, and raised up together, and made to sit together in the heavenlies in Christ. This power he wants them to know; and the mention of it necessarily gives the opportunity for dwelling on God’s ways in grace, especially with those who had been Gentiles. This forms the subject of the second chapter of the epistle, and divides itself into two parts-connected first with their moral condition, and next with their former dispensational position.

C. E. S.

Ephesians 2-6

Dwelling on the former of these subjects, Paul reminds them of what they had been morally; viz., dead in offenses and sins, walking according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the sons of disobedience. That was the condition of the Gentile; and the Jew was really no better, though he had the knowledge of God. Dead in offenses he too was, and had his conversation among the sons of disobedience in the lusts of the flesh, fulfilling the desires of the flesh and of the mind, and was by nature a child of wrath even as the rest. All these found on one common platform, as dead in offenses and active in evil, God, rich in mercy, had quickened with Christ, had raised them up together (believers from Jews and from Gentiles), and made them both to sit in the heavenlies in Christ. How closely are believers here connected with Christ! If the Holy Ghost dwells on the exaltation of Christ, it is to tell us how God has put us in Him in the heavenlies, bringing out the motive which thus actuated Him-His great love wherewith He loved us-and the purpose of it, to show in the ages to come the exceeding riches of His grace in His kindness toward us in Christ Jesus. Saved then by grace through faith, and all this of God, not of works, lest any man should boast, we are created in Christ Jesus unto good works, which God hath before prepared, that we should walk in them. Thus we learn of the depth of ruin in which we were, and of the height to which we have been raised in grace. Dead in sins, needing too a nature in which we could serve God, we are saved, and created in Christ Jesus unto good works, and are in Him now in the heavenlies, waiting for that hour to arrive when we shall be in person with Him there forever.

But divine grace has worked for those once Gentiles in another way. Dispensational distance characterized them; for God had made a difference between His earthly people and all others. What a Gentile’s position was dispensationally we read in 2:11-12. How that has been changed the apostle goes on to point out: “Now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.” In His death, as making atonement for sins, those once Jews have a common interest with those once Gentiles. In His death, by which the middle wall of partition has been broken down, which separated dispensationally, by God’s appointment, the Jews from the Gentiles, we have a special interest. Once far off, we are made nigh by His blood, and through Him we both have access by one Spirit unto the Father. Hence all special privileges of the one class over the other are annulled, not by reducing the Jew to the level dispensationally of the Gentile; nor by raising the Gentile to the privileged platform on which the Jew had been put; but by forming in Christ of twain one new man, and by reconciling both unto God in one body through the cross, having slain the enmity thereby. Wherefore, as citizens of God’s kingdom, as forming part of God’s household, and as built on the foundation of the apostles and prophets, Christ Jesus Himself being the chief, corner stone, those once Gentiles are brought nigh in Christ to God, to be stones in that temple, at present building, in which He will dwell forever, and are now builded together for God’s habitation on earth in the Spirit. Such are God’s displays of grace, in which we share who believe on His Son.

The- necessary consequence of the unfolding of all this grace has to be pressed on the recipients of it. But before doing that, the apostle, in a parenthetic way, as it has been pointed out, dwells more at length on the mystery, or secret, kept close from every intelligent creature until revealed to him “For this cause,” he writes, “I Paul, a prisoner of Christ Jesus for you the Gentiles “-a most touching appeal to them and to us. For the Lord Jesus Christ, as he elsewhere writes (Phil. 3:7,8), he suffered the loss of all things. For the Gentiles, as he here reminds them, he was a prisoner at that time. Evidently Paul thought the special grace in which they shared was of great value, and to maintain the truth in connection with it he was willing to endure imprisonment and bonds. Could any one who had been a Gentile have visited Paul in his prison at Rome, and have come away satisfied for himself simply to know Christ as his Savior, without valuing the privileges and the grace which God bestowed on those who believe on the Lord Jesus Christ? One could scarcely fancy that there had been such a man; one could not envy such an one if he had existed. Onesiphorus surely, as he wended his way from Paul’s prison, did not think lightly of the grace and privileges in which, formerly a Gentile, he now shared, and for the maintenance of which Paul was suffering. To have the courage to stand by him was one thing; to have seen him in prison, and to have thought lightly of the privileges, to maintain which for them he was suffering, was another. Remembering that he did thus suffer, should any Christian in our day be contented to have no interest in that especial revelation of God’s mind, because of which the apostle endured so much? This appeal might well challenge each one who reads it even now.

“ I Paul, the prisoner of Christ Jesus for you the Gentiles, if ye have heard of the dispensation of the grace of God given me for you-ward.” This calls us to hearken to that which, in the goodness and wisdom of God, was made known to Paul for us; viz., the revelation of the mystery. What that is he briefly tells us; viz., that the Gentiles should be fellow-heirs, and of the same body, and partakers of His promise in Christ through the gospel. Nothing that God had given to His saints from among the Jews were those formerly Gentiles now to be without. Of the heirship, and of the promise in Christ through the gospel, we have already heard in chap. 1:3-14. The truth of the Body, too, was just touched on (23), practical teaching in connection with which we shall meet with lower down.

Charged then with the communication to others of this revelation, the ministry of the apostle Paul had a, double character. He announced the good news among the Gentiles of the unsearchable riches of the Christ, and enlightened all (not Gentiles only) as to the dispensation of that mystery, hidden from the ages in God, who created all things, and which is now revealed not only for the joy of saints, but also for the manifestation of the manifold wisdom of God to the principalities and powers in the heavenlies by the Church. What is revealed on this earth, so small a part of creation, as concerning the saints, is a subject of interest, as redounding to God’s glory, to all the angelic host; and this was planned by God according to His eternal purpose, which He purposed in Christ Jesus our Lord, in whom we have boldness and access with confidence by the faith of Him.

The mystery stated, and the double character of Paul’s ministry defined, he now prays for the saints to the Father, of whom every family in the heaven and on earth is named, that He would give the saints according to the wealth of His glory to be strengthened with might by His Spirit in the inner man; that the Christ, the center of all God’s ways, might dwell in their hearts by faith; that they, rooted and grounded in love, might be thoroughly able to apprehend, with all the saints, what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge; that they might be filled unto all the fullness of God. His desires thus expressed, he closes the subject with a doxology: “To Him who is able to do exceeding abundantly above all that we ask or think, to Him be glory in the Church, and in Christ Jesus, unto all the generations of the age of ages; i.e. forever and ever. Amen.”

Exhortations now follow:first, with reference to ecclesiastical relationships (4:1-16); secondly, as to that which became them as saints (17-v. 20); and thirdly, as to their relations to one another in the family and in the household. (vs. 21-6. 9)

Called, as they were, with a calling which gave special privileges to the subjects of it, Paul exhorts them to walk worthy of it. And brought, as the saints were, into such closeness with each other, being God’s habitation by the Spirit, and members together of the body of Christ, Christian graces would be needed to walk worthy of their calling. So Paul characterizes the spirit in which they were to walk, and the end they were steadily to keep in view. On the spirit he dwells in verse 2. It was to be with all lowliness and meekness; these are characteristic of Christ, who is our life. Next the apostle mentions long-suffering, for the full exhibition of which we must turn to God’s ways with man. As God’s children the saints were to comport themselves in their ecclesiastical relations one with another. Then he impresses on them mutual forbearance in love; for this we need the Holy Ghost really working in us. Thus the manifestation of Christ as our life, the proof that we are partakers of the divine nature, and that the Holy Ghost is really working in us-all this would be required for saints to walk worthy of the vocation wherewith they are called. Then the end to be kept in view is stated; (3) viz., to endeavor to keep the unity of the Spirit in the bond of peace, maintaining practically and in peace if possible, the unity formed by the baptism of the Spirit of God. (1 Cor. 12:13) Now unity is seen to be in harmony with the divine mind, whether we look at the Church, the Body of Christ, or whether we contemplate the whole range of profession on earth, or lift up our eyes to survey the universe. “There is one Body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.” (4:4-6)

But in this unity, which comprises all real Christians, there is seen diversity in the gifts or graces given to each one in the Body of Christ, and in the service looked for from those who compose it. On this Paul next dwells. To every one is given grace or gift according to the measure of the gift of Christ; i.e. as He gives it. And from Him, the ascended One, gifts as apostles, prophets, evangelists, pastors, and teachers, have been given, for (πρὸς) the perfecting of the saints unto (εἰς) n, work of ministry, unto (εἰς) the edifying of the Body of Christ. The perfecting of the saints is the special end in view, and is effected through the gifts by the work of the ministry and the edifying of the Body of Christ. Thus, whilst saintship and church calling are quite distinct lines of truth, no saint could be now perfected without being part of the Body of Christ, nor fully instructed if he stopped short of teaching about the Church of God. So this ministry by the gifts will go on “till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. In order that we should be no more babes, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men in unprincipled cunning, with a view to systematized error; but holding the truth in love, may grow up unto Him in all things who is the Head; the Christ, from whom the whole Body, fitted together and connected by every joint of supply, according to the working in the measure of each one part, works for itself the increase of the Body to itself, building up in love.” (8-16) Such is God’s desire and provision for the saints in Christ Jesus. Their perfecting is the end in view, to be effected by the gifts mentioned, the need for which is detailed in verses 13-15; whilst verse 16 has reference to the corporate condition, the Body increasing by the right acting of every joint of supply, according to the working in its measure of each part.

From this he passes on to exhortations with reference to their daily walk as saints; and here nothing is too small to be noticed. The most ordinary morality the Spirit insists on, and that in an epistle which dwells on the highest truths. The moral condition of Gentiles has been described, as well as their former dispensational distance when compared with the privileged place of those once Jews. (2) Now the apostle reminds his readers of the practices of Gentiles in daily life, which these converts were henceforth to avoid. “This I say therefore, and testify in the Lord, that ye, walk not as the Gentiles walk.” Such walked in the vanity of their mind, in darkness and in ignorance. On these points he dwells in 4. 22-v. 2; v. 3-14, 15-21, writing to those who had learned the Christ, having heard Him, and being instructed by Him as the truth is in Jesus. What that is Paul explains in verses 22-24.

Coming to details, the first thing insisted on is to put away lying, and to speak every man truth with his neighbor. The reason assigned for this is in perfect character with the doctrine dwelt on in the previous chapters, “For we are members one of another.” Thus church truth is to be brought into practice in daily life.

Further the apostle warns us against the desires of the mind, and comes down to the mention of stealing, and of watchfulness as to speech. Against both of these the saints are warned in connection with the special teaching of the epistle. The thief is to steal no more, but to labor, that he may have to give to him that needeth. Nothing should proceed from the lips, but that which may minister grace to the hearers. The activity of grace is to characterize him who once plundered others. The profit of his hearers is to be kept in view by him who had previously given license to his tongue. And who were these people to whom he thus writes? They were sealed by the Spirit to the day of redemption. (4:30) They were God’s children, so were to imitate Him. (4:32-5:1) They had Christ as their life, and He was to be their example. (vs. 2)

Warnings against the workings of the flesh now follow. (vs. 3-14) None practicing such filthiness have any inheritance in the kingdom of the Christ and God (5), and because of these things the wrath of God comes on the sons of disobedience. With such they were not to be partakers; for they were formerly “darkness, but now light in the Lord; hence as children of light they should walk:(for the fruit of the light is in all goodness and righteousness and, truth;) proving what is acceptable unto the Lord.” Further, they were to walk not as fools, but as wise. (15-21) Ignorance characterized Gentiles; understanding what the will of the Lord is, was to characterize them. Nor were they to seek for fleshly stimulants, but to be filled with the Holy Ghost, which would manifest itself in the joy they would possess, and the spirit of subjection which would mark them.

This introduces the injunctions concerning relative duties in the family and in the household; wives and husbands, children and fathers, slaves and masters, each receiving their appropriate word. For wives and husbands the example of the Church’s subjection to Christ, and His service and care for it are respectively set forth, the closest of earthly ties being a figure of the relation of Christ with the Church. One sees at a glance the propriety of this being dwelt upon in this epistle. It would lead us, however, beyond the limits of our space to dwell at any length on that wonderful display of love, in which, as part of the Church, we share, a love which moved Christ to give Himself for her, and which moves Him to minister to her, that He may at length present her to Himself, a Church glorious, without spot, wrinkle, or any such thing; but that she should be holy and without blame, thus answering to that which He Himself was, and is. No wonder then, if that is His desire for the Church, that such pains are taken with the different classes who compose it, exhorting them in their different positions and relationships how to walk and to act.

Relative duties in the family and the household having been dwelt on, the apostle turns back to that which concerns them all equally, and exhorts all to be strong in the Lord and in the power of His might, and to take each one for himself, or herself, the whole armor of God to stand against the wiles of the devil. The unceasing service of Christ to the Church we read of in chapter 5. The unceasing watchfulness of the enemy to ensnare or trip up the saints we are reminded of in chapter 6. If the saints are seated in the heavenlies in Christ, the devil is still in the heavenlies likewise. We cannot drive him out as Israel, under Joshua, were to have expelled the Canaanites and the Amorites, &c. But we are to be armed with the panoply of God to maintain our footing where God has placed us. The armor put on, and the one offensive weapon in the hand, the word of God, the sword of the Spirit, used by the Lord in the wilderness, and found sufficient, the constant spirit of dependence which is to characterize each saint is kept before us, and of the interest which all should take in the welfare of the saints, and in the spreading abroad of God’s work by His word, the apostle reminds us; exhorting all to prayer at all times, and to be watching unto it with all perseverance and supplication for all saints, and for him, the prisoner as he was, that he might make known the mystery of the gospel for which he was an ambassador in chains. Who should take a deeper and a more general interest in the work of God on earth than those who are the greatest subjects of divine grace?

New he closes. Counting on their interest in all that concerns him, Tychicus, the bearer of the epistle, was charged to acquaint them with it, and to encourage their hearts. He had inculcated a spirit of love and interest in all the saints. He would himself exemplify it with his concluding words: “Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in incorruptness.”

C. E. S.

Philippians 1-2

Paul’s first imprisonment in Rome was now drawing to a close (2:24), though as yet he had not stood before the bar of the emperor Nero, to whose judgment he had appealed when arraigned before Festus at Caesarea. Meanwhile the Philippian saints, profiting by the departure of Epaphroditus to Paul, sent him a substantial token of their love and fellowship in the gospel (iv. 18); and Paul, reciprocating their kindness, not then for the first time manifested (4:15, 16), wrote this letter to be conveyed to them by Epaphroditus, his brother, fellow-workman, and fellow-soldier, but their messenger and minister to his wants. Truly he was not long in their debt; for the return he gave them, all must have felt, far more than compensated for that which they had expended upon him Each, however, did their part. They ministered to his temporal need; he ministered of Christ to their souls, and described the token of their love as an odor of sweet savor, a sacrifice acceptable, well-pleasing to God. (4:18) Their ministry to the apostle betokened the activity of Christian life in them. So writing to these saints be dwells on that theme; hence the epistle is hortatory and practical, the affection of his heart for them being plainly manifested. (4:1) The occasion and probable date of the epistle briefly noticed, let us now look at its contents.

As in the epistles to the Thessalonians, and in that to Philemon, so in this one, Paul does not present himself in his apostolic character; but conjoining Timothy with himself as a ‘servant of Christ Jesus, he writes to all the saints in Christ Jesus at Philippi with the bishops and deacons, wishing them all grace and peace from God the Father and the Lord Jesus Christ. (1:1, 2) The Philippian assembly was evidently well provided with office bearers; and the mention of bishops here, and in Acts 20:28, proves that the notion of episcopacy current in modern days derives no support from the practice of the apostles. Both in Europe and in Asia there could be more than one bishop in the same assembly. Grace and peace he wished them; for they are always needed. None knew that better than Paul; and the source of grace being opened up to God’s saints, and the God of peace being their God, he could express his wishes for the continued outflow to them of grace, and the constant ministry of peace; for the peace here spoken of is not peace of conscience, but peace of heart-the peace of Christ, that which He gave His people, and which, writing to the Colossian saints, Paul desired should rule in their hearts.

But more, he could give thanks for them, and he did. Years had passed since he had seen them, but he had not forgotten them. “I thank my God,” he writes, “upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now.” Fellowship in the gospel had always characterized that assembly. (4:15) It characterized it still. (1:7; iv. 14) Now, that fellowship betokened not only love to him, but a real work of grace in their souls-a work commenced, instrumentally, by Paul and his company (Acts 16:13), but really by God, who will perfect in His goodness that which He has begun in His grace. To Him, then, Paul turns for confidence about the saints: “Being confident of this one thing, that He which hath begun a good work in you, will perform it until the day of Christ Jesus.” (vs. 6) And to the furtherance of Paul’s joy, he had not to rest simply on the remembrance of that which they once had been in the first fervor of their love; for the coming of Epaphroditus with their tribute of affection told him of their continued interest in him, and in the work of God with which he was so closely associated. So he points to that as a further proof of the reality of their conversion. “Even,” he writes, “as it is right for me to think this of you all, because you have me in your heart; inasmuch as both in my bonds, and in the defense and confirmation of the gospel, ye are all partakers of my grace.” Happy Paul, to have such continued evidence of the fruitfulness of his labors among them. Blessed too surely they were who furnished such proofs. Deeds, not words merely, was it with them. And what honor was put on them to have fellowship with Paul in the grace of furthering the interests of Christ and the kingdom of God I They were not ashamed of him, the prisoner. They identified themselves with him.

Thus the energy of Christian life was displayed in them. So he was confident about them, their unabated affection to him confirming it, and his longing desire after them in the bowels of Christ Jesus strengthening it. (vs. 8) And that earnest desire on his part found expression in prayer to God (vss. 9-11), that their love might abound yet more and more in full knowledge, end in all judgment, or perception, so as to approve the things that are more excellent; that they might be sincere and without offense unto the day of Christ; being filled with the fruit of righteousness, which is by Jesus Christ, unto the glory and praise of God. Nothing short of this would satisfy him. After this he tells them how the work of God was progressing in Rome, and what he was assured was the Lord’s mind concerning himself. Then manifesting his interest in them, he turns round to encourage their hearts in the circumstances in which they were placed, and to minister what he saw was the truth suited for them. Such is a brief summary of this short but most valuable letter.

How refreshing it must have been to him, instead of having to meet something wrong at Philippi, to tell them of that which was going forward in Rome He would have them know that what had happened unto him had fallen out rather for the furtherance of the gospel. It was seen now in all the Pretorium, and to all others, that instead of his being a malefactor, he was really a prisoner for Christ. In the camp, in the palace, in the city, it was apparent that a testimony was going forth which had Christ for its subject, and of which Paul was the marked exponent and witness. Besides this, the greater part of the brethren, having confidence in the Lord through his bonds, were much more bold to speak the Word without fear. Thus laborers multiplied, and that in Rome itself, and before any sentence from the emperor had been given in his favor. It was not that a few were emboldened, but the mass of them -the many. They spoke, they preached. If then the apostle’s mouth was at present shut, the mouths of many were opened, and Christ was proclaimed.

Yet all were not sincere in this work. Some indeed preached Christ of love, knowing that Paul was set for the defense of the gospel; but others, animated by personal hostility to him, preached Christ of contention, supposing to add affliction to his bonds. Who were these? it may be asked. Their names have for centuries been wrapped in obscurity; whilst he, to whose bonds they sought to add affliction, is widely owned as one of the most devoted and most honored servants of that Lord, whom they also professed to serve; for it was Christ who was preached. Hence Paul could rejoice, and did rejoice. And looking beyond the motives of those who preached Christ, yet not sincerely, he saw the advancement of God’s kingdom, which means the final triumph of Christ. Hence he knew it would turn to his salvation through their supplication, and the supply of the Spirit of Christ Jesus, “according,” as he adds,” to my earnest expectation and hope, that in nothing I shall be ashamed; but in all boldness, as always, so now also Christ shall be magnified in my body, whether by life or by death. For to me to live is Christ, and to die gain.” Yet to live in the flesh was worth the while. Personally, however, he would be a gainer by death. What then should he choose? His gain, or the saints’ profit? Coming to that point his choice is made. To abide in the flesh was more needful for them. Hence he knew, and could announce beforehand, the successful issue of his appeal to the emperor, since their joy, and the furtherance of their faith, would be promoted by his being again among them, that their boasting might abound in Christ Jesus through him by his presence with them at Philippi. What unselfishness was this! The interests of Christ, and those of His saints, in this governed him.

How completely was the enemy baffled as regards Paul. The preaching of Christ not sincerely did not oppress him, however much he might have grieved over those who did it. Death in prospect did not trouble him. To live too was for Paul to serve Christ. Over such an one the enemy by these assaults could gain no advantage.

Turning now to the Philippians, Paul would seek in the power of the Spirit to foil the attempts of Satan to dishearten those whom he loved so well. (vss. 27-30) Their interest in him he owned, and had responded to. He would make manifest his unabated interest in them. “Only,” he writes, “let your conversation be as becometh the gospel of the Christ.” For this he was anxious. There was a manner of life in harmony with it. That he desired they should evidence. But before developing this, he makes plain the satisfaction it would give him, whether of seeing them or hearing of them, to learn that they stood fast in one spirit, with one soul striving together for or with the faith of the gospel. In what nobler contest could they be engaged? How many an ardent person has been nerved to deeds of heroism by the spirit of patriotism? But the love of one’s country, unless the interests of Christ are connected with it, can be but of passing importance. A true interest in the gospel and in its conflicts is a very different matter. It was this last that he desired to have strengthened in their souls. And to this end be encouraged them not to be terrified in anything by their opposers, to such an evident token of perdition, but to the saints of their salvation, and that of God. To look around at the trials, like Peter at the waves, would not do. To look up, and to look forward can at such times alone sustain and strengthen. To the future then he turns them. To the end of the conflict he points them, reminding them of the honor put on them, not only to believe on Christ, but also to suffer for Him, having the same conflict which they saw in Paul when scourged and imprisoned at Philippi, and which they heard he had part in, as the prisoner of Christ Jesus in Rome.

What room could there be for the enemy to gain any advantage over them, if such considerations had weight? Their conflict assured them of salvation from God, and reminded them of the honor put on them for Christ’s sake. But when force cannot stop God’s work, corruption may mar it. Of the enemy’s wiles Paul was not ignorant. So he proceeded to exhort them to fulfill, or fill up, his joy by their thinking the same thing, which he explains more at length by the having the same love, being of one accord, or joined in soul, and thinking the one thing. (2:1, 2) Entering now more at length on the subject of walking worthy of the gospel, he first supplies them with precepts (vss. 3, 4), by which to regulate their conduct toward each other, and then points them to the perfect example, the Lord Jesus Christ (vss. 5-9), who for the glory of God, and the welfare of others, emptied Himself, taking the form of a servant, taking His place in the likeness of men, the lowest in rank of God’s intelligent creatures. How low had He stooped! yet lower would He go, stooping to death, the death of the cross. His humiliation thus set forth step by step, from the glory to the cross and to the grave; His exaltation is also described, the attestation of God’s marked approval of Him who emptied Himself. Hence the Lord is brought before us as an example, an example none can equal; for no one has come from the height of glory to the death of the cross, and to the grave, but He who voluntarily stooped so low. Now if the Master thus stooped, if He who is our life could thus act, lowly thoughts of self and care for others should be exemplified in each one of us who are His. We learn what He did. We are reminded too in what light God regards it. Never throughout eternity shall any intelligent creature, whether lost or saved, be allowed to forget the humiliation of the Son of God, or to refuse the rendering of homage at the mention of that name given Him before His birth by the angel.

With the example of the Lord thus set before them, these saints were exhorted to work out their own salvation with fear and trembling; for it was God who worked in them the willing and the working effectually of His good pleasure. All the energy came from Him, and He bestowed it on them. Hence there was no reason to slacken their work because Paul was not with them. God worked in them both the willing and the doing, wherever the apostle might be. Thus furnished with all that they needed, they were responsible to use it. (vss. 12, 13) Further, he reminded them that they were God’s children, and fruit of his labor. He would have them therefore to be blameless and harmless, irreproachable children of God, and really light bearers in the world, holding forth the word of life, so as to be Paul’s boast in the day of Christ that he had not run in vain nor labored in vain.

What a standard was set before them in the example of the Master! Who can look at it? some may ask. Who has attempted to follow it? others may inquire. We learn as the answer to such questions how Paul, Timothy, and Epaphroditus, each in their own way, had evidently profited by it, the Spirit of Christ being displayed in these devoted servants of God, each of whom traded with the pound entrusted to him, and with the talents given to him. Had God’s glory and the welfare of souls moved the Lord to humble Himself even to death? Paul, learning of the Master, was ready to suffer martyrdom if needed (vs. 17), and would deprive himself of the comfort of Epaphroditus’s presence and service to further the joy of these beloved Philippian saints. (vs. 28) In Timothy was developed the true spirit of service in the gospel. He sought the things of Christ Jesus, and showed a genuine interest in the welfare of the Philippians (vss. 19-22) Epaphroditus was characterized by devotion in personal service to Paul (vs. 30), and by unfeigned love for his brethren at Philippi. (vs. 26) Thus each of these in their own way illustrated the working of the life of God in the soul. Beautiful pictures of Christian self-denial-making God’s interests and those of the saints the real objects.

C. E. S.

Philippians 3-4

But further, the circumstances of the saints at Philippi, and the exhortations he had given them, made it very plain that they were in a scene which was not in order according to God’s thoughts. Difficult the path might, and surely would be. Trials too and disappointments might abound, yet they could find in the Lord an unfailing ground of joy. “Finally, my brethren,” he writes, “rejoice in the Lord.” (3:1) He had spoken of the Lord in humiliation as the example for us. He had touched on His exaltation. He would now develop how this last can be a help to us, as exemplified in himself. Judaizing teaching was baneful. It was really subversive of true Christian teaching, as he showed the Galatians. Hence he would take every pains to put souls on their guard against it. Dogs, evil-workers, concision, by such terms does he here describe those people, claiming that which now alone could be worthily called circumcision for those who worship by the Spirit of God, and boast in Christ Jesus, and have no confidence in the flesh. (vs. 3) For in Christ we are circumcised, as he wrote to the Colossians, in putting off the body of the flesh by the circumcision of Christ. (Col. 2:11)

At this point he turns to speak of himself (vss. 4-16), as an example of the energy of Christian walk displayed in a man born in sin, and thus like one of us; for in truth no Gentile could so fully exemplify it. None but one born a Jew, as Paul was, could so illustrate it. He had much to boast in after the flesh, but surrendered it all for Christ in glory, whom he desired to know and to win. What he had once gloried in after the flesh he tells us. (vss. 4-6) In what light he had been brought to view it all he goes on to declare. He had counted it loss for Christ, and he still counted it but loss for the excellency of the knowledge of Christ Jesus his Lord, for whom he had suffered the loss of all things, and counted them as dung that he might win Christ, and be found in Him, not having his own righteousness which is of the law, but that which is through faith of Christ, the righteousness which is of God by faith, to know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if by any means he might attain unto the resurrection from among the dead. (vss. 7-11) It was Christ in glory he wished to reach. Till that was accomplished he would not be satisfied. Paul would know Him, and would win Him. Whilst here then in the body he never could attain to all that he desired, nor apprehend that for which he had been apprehended. Hence in the energy of Christian walk he pressed forward to the goal, through whatever might be in his way, for the prize of the calling on high of God in Christ Jesus.

Now what Paul desired, that the perfect and full-grown Christian should desire likewise. And to any saint otherwise minded God was willing to reveal even that also. “Nevertheless,” he adds, “whereunto we have already attained, let us walk by the same;” for this it seems he really wrote. (vs. 16) So he would not despise, not withdraw from, any true saint, because such an one had not attained to all that he had. Still he would not be satisfied with such resting where they were, nor, on the other hand, would he surrender one iota of that to which he had himself attained. Hence he presents himself to all as one to imitate (vs. 17); for there were many walking in outward fellowship with the saints, who were really enemies of the cross of Christ, whose end was destruction, whose God was their belly, who gloried in their shame, who minded earthly things.

How would he minister to souls to guard them from being thus carried away? He reminds them that the Christian’s citizenship is in heaven, from whence we look for the Savior, the Lord Jesus Christ, who shall change the body of our humiliation that it may be fashioned like to His body of glory. These people were minding earthly things, whereas our citizenship is in heaven. They were enemies of the cross of Christ. But we are to look for the return in power of the crucified One. They made their belly their God. (Rom. 16:18) We await that change in our bodies by which, what governed those people, will from the saints be eliminated forever. (1 Cor. 6:13) Our citizenship, our expectation, and the future condition of our bodies, these are the truths by which he would act on every true Christian “Therefore,” he adds, “my brethren dearly-beloved and longed for my joy and crown, so stand fast in the Lord, beloved.” (4:1) What care for them all does he evince? Nothing escapes him. The want of harmony between Euodia and Syntyche concerned him. He exhorts them himself to be of the same mind in the Lord. How could those women resist such an appeal? He would also stir up his true yokefellow to help them, reminding him that they were some of those who had labored along with him in the gospel, with Clement and the rest of Paul’s fellow-laborers, whose names were in the book of life. Then addressing all the Philippian saints he again exhorts them to rejoice in the Lord, adding the word alway, and reiterating his exhortation-”Again I say, Rejoice.” Much there might have been which had troubled them -as Paul’s continued imprisonment, their own persecutions, the want of harmony between some in their midst, and the presence among them of those whose walk was not such as became the gospel of Christ. But, above all this, and unaffected by it, was this unchanging ground of joy-the Lord. “Rejoice in Him alway,” are Paul’s words from his prison. How well did he practice what he preached!

Things were not in order upon earth, and they could not put them straight. “Let your meekness,” or gentleness, therefore, he writes, “be known unto all men. The Lord, is at hand.” He is coming, and will vindicate the cause of His people. But they must wait for that. Meanwhile let them not be burdened with care, but commit it all to God, in which case “the peace of God, which passeth all understanding,” would guard their hearts and thoughts by Christ Jesus. Then, suggesting what should occupy their thoughts, whatever is true, noble, just, pure, amiable, and of good report, he exhorts them to do what they had learned, and received, and heard, and seen in Paul, and the God of peace would be with them.

He had nothing more to add respecting the theme which had occupied him; viz., the energy and display of Christian life, but to tell them how he had learned to trust God for everything, content in the circumstances in which he was placed, yet rejoicing at the token of their Christian love, a sacrifice well pleasing to God, who would supply all their need according to His riches in glory in Christ Jesus, a measure of supply for us inexhaustible. In the consciousness of this, praise becomes us; and Paul would stir it up as he adds, “To our God and Father be glory to the ages of ages. Amen.” Salutations follow, and from those with Paul in Rome, addressed to all the saints in Christ Jesus, a special class of saints; viz., real Christians, but all real Christians. After this he ends with the accustomed mark of the authenticity of his letters: “The grace of our Lord Jesus Christ be with your spirit. Amen.”

Throughout this epistle the Lord Jesus Christ is the theme. In the first chapter for Paul to live was Christ, and to depart to be with Him was far better. In the second Christ is presented as the example. In the third He is the object. In the fourth He is the One in whom under all circumstances the saint should rejoice. And His return is presented to the minds of the saints in each chapter. In the first Paul prays for them to be kept faithful till the day of Christ. In the second he reminds them how all intelligent creatures must bow at the mention of the name of Jesus, and how the saints will be Paul’s joy and crown in the day of Christ. In the third he speaks of the change which will take place in the bodies of the saints when the Lord comes for His own. In the fourth he bids them wait for His return, who will vindicate His people. In what varied and helpful lights does the Lord’s return present itself!

C. E. S.

Colossians 1:1-10

The epistle to the Colossians, as that to the Ephesians, was sent on its way by the hand of Tychicus, who was accompanied on his journey to Colosse by Onesimus. (Col. 4:7-9) We may suppose, then, these epistles to have been written at the same time. In both the apostle desires the prayers of the saints on his own behalf, that he might open his mouth boldly to make known the mystery of the gospel, as he writes in that to the Ephesians (6:19), and the mystery of the Christ, as he tells the Colossians (4:3, 4) It may be, as has been very generally believed, that the epistle to the Philippians was written at a subsequent time, when his imprisonment was drawing to a close; though when the apostle wrote to Philemon (22) he was evidently expecting his liberty at no distant date. The exact date of these letters it may be difficult to fix; but all may see that the letter to the Colossians is in some respects a counterpart of that to the Ephesians, and therefore may fitly be studied in connection with it. In the latter the Body of Christ is treated of at some length; in that to the Colossians, the fullness in Christ, who is the Head of the body, for all who are His is prominently set forth. Thus they go well together. And though for the most part in the ancient arrangement of the epistles of Paul that to the Philippians comes between them, in one uncial MS., the Codex Claromontanus, the epistle to the Colossians precedes that to the Philippians.

In common with that to the Romans, this letter was addressed to saints in a place in which Paul had not worked. (2:1) The Church at Colosse-or Colasse, as some MSS. exhibit the name-was not founded by the apostle, but the instrument, it would seem, chosen of God to evangelize them was Epaphras, one of them, a servant of Christ (4:12), Paul’s beloved fellow-servant, and their faithful minister of Christ. (1:7) To us this is not only interesting, but especially instructive; for these saints, as Paul writes of them, are illustrations of the results that were to follow from the apostle’s ministry, as detailed to him by the Lord Jesus Christ on the day of his conversion. Paul was to open eyes to turn people from darkness to light, from the power of Satan unto God, that such might receive forgiveness of sins, and an inheritance among them that are sanctified by faith in Christ. (Acts 26:18) The condition in which he would find God’s elect, and especially those of them among the Gentiles, with the blessings in which they were to share; viz., forgiveness of sins and the inheritance, this is the order of thought in which his ministry in the gospel is sketched out for him.

Addressing the Colossians, who had learned of Epaphras, Paul acknowledged that they fully answered to this, as he invited them to give thanks in common with himself and Timothy “to the Father, who has made us meet,” he writes, “to be partakers of the inheritance of the saints in light:who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of His love, in whom we have redemption, even the forgiveness of sins.” (Col. 1:12-14) What results, then, should flow from the truth taught by Paul, and ministered to souls by others, are here displayed to us. We have not Paul in person amongst us. It is profitable therefore, and encouraging, to see how in apostolic days the truth, heard from him, servants of Christ could communicate to others, in whom in their turn it produced its right fruit. The reader may remark the change of order in the thoughts here expressed by the apostle from that in which the Lord Jesus Christ had communicated to him His purpose. The Lord spoke to Paul of souls as He then saw them. Paul writes as he could afterward describe them.

Turning to this epistle we find it treats of the Christ who is also the Lord, and keeps these truths prominently before the saints (1:10; 2:6; 3:17, 18, 20, 23, 24); and dwelling on the fullness in Christ, the Head, for every member of His Body, it is chiefly hortatory in character, whilst bringing out teaching for the saints, as the apostle impresses on them that which was needful to be put and kept before them. From 2:6 to 4:6 inclusive, we have exhortation after exhortation. For, as he tells them, God willed to make known to His saints what is the wealth of the glory of the mystery among the Gentiles, which is Christ in them the hope of glory, whom Paul preached, admonishing every man, and teaching every man in all wisdom, that he might present every man perfect; i.e. full-grown in Christ (2:27-29) A ministry with such an object must necessarily deal in exhortations, though only as founded on the doctrine of the Christ, which must therefore be set before souls.

Commencing as an apostle of Christ Jesus through the will of God, just as he had done when writing his letter to the Ephesians, Paul here joins Timothy with him as a brother in his salutation to the saints and faithful brethren in Christ in Colosse. In no two epistles does he begin in quite the same way. Evidently with him there was no conventional form nor set phraseology. He wrote as guided of God, the penman of the Holy Ghost. An evidence of this we have in the form of his apostolic greeting, which in this one only of all his epistles is from God the Father without the addition, though scribes have appended it, of the “Lord Jesus Christ.”

At the outset he gives thanks to the God and Father of our Lord Jesus Christ, to whom he prayed always for them, for the hope laid up for them in the heavens, of which they had before heard in the word of the truth of the gospel, which had come to them as in all the world, and was bringing forth fruit and increasing, as also in them, since the day they heard and knew the grace of God in truth. The gospel had produced fruit in them, evidenced by their faith in Christ Jesus, and love to all the saints. For the Spirit, who dwells in all true Christians, does draw out the affections of the new man to all those who are God’s. Here it was seen, and Paul discerned in their faith and love undoubted evidences of their real conversion, of which he had learned from Epaphras, who had also manifested to him their love in the Spirit. Informed thus about them, his heart was drawn out in prayer on their behalf; for nothing short of their being filled with the full knowledge of God’s will in all wisdom and spiritual understanding could satisfy his desires for them. What these were he tells them. Praying thus for them in his prison at Rome, he wished them to know what he felt they needed, and what he asked of God on their behalf. By this means they might come to discern dangers to which they were exposed, and the wants which an apostle’s eye could see were then requisite to be supplied. In what a gracious way does he instruct them? Who would be repulsed by it? Who would be chilled by it? Who would be offended at it? Paul in Rome, owning the common tie between them and him, thus prayed for those to whom he had not directly ministered the gospel of God. He was not content with telling them what he thought they lacked. He prayed for them first about it; and long ere his letter had reached them, his prayer had gone up to the throne of grace, that they might be filled with the knowledge of God’s will to walk worthy of the Lord’ unto all-pleasing. The disciples of Christ they were. Paul would have them walk worthy of Him who is in glory. Now this would be shown in increased fruitfulness and in endurance.

Colossians 1:10-29 and Colossians 2

In increased fruitfulness, if in every good work they were bringing forth fruit, and increasing by the full knowledge of God. In endurance, as they should be strengthened with all might according to the power of God’s glory unto all patience and long-suffering with joyfulness. Full certainly were his desires for them. A Christian who answered to them would be a saint indeed. What attainment does he put before them? But what were the antecedents of these people? An answer to that question is furnished in verses 12-14, to which we have already referred. Formerly under the power of darkness, these saints were now set in the kingdom of the Son of God’s love, in whom they had redemption, the forgiveness of sins.

The One who died for us has then a kingdom, and believers ‘are translated into it by the Father. Beneficial results o£ the Lord’s death thus introduced, truth about His Person is next dwelt on, and that at some length. First, as to what He is in relation to all intelligent creatures, and to creation likewise; next, what He is in relation to the Church. Then what dwells in Him who walked on earth as a man; and what all fullness has effected and will effect by Him (vss. 15-22)

He by whom we have redemption, the Son of God’s love, is the image of the invisible One representing Him to His creatures, and He is the firstborn of all creation, a position and dignity thus independent of priority in time. And the reason assigned for His place in the universe as man is, that by Him all things were created in the heavens and on the earth, visible and invisible, whether thrones, or dominions, or principalities, or powers; all things were created by Him, and for Him, and He is before all things, and by Him all things consist. Such is His place in relation to creation; such, too, is His history in relation to it in the past, the present, and the future. By Him all things were created. By Him all things consist. He upholds all things by the word of His power. For Him too they were all created. So one can understand that the Creator and upholder of all things, and He who is before all things, should not enter the ranks of His creatures and become a man without having the position in creation and the title of the Firstborn. Next we learn of another Headship with which He is invested. He is the Head of the Body the Church, who is the beginning, the Firstborn from the dead, that in all things He might have the pre-eminence. His place as Firstborn in the ranks of creatures tells us of His incarnation. His title as Firstborn from the dead reminds us necessarily of His cross and resurrection. As risen He is in the relationship of Head of the Body the Church, the beginning too of a new order of things, of which those redeemed by His blood form part, that in all things He might have the pre-eminence, and this pre-eminence He must have, because in Him all the fullness was pleased to dwell.

The Firstborn then, in a double sense, Firstborn of all creation and Firstborn from the dead, before all, upholding all, and in all things to have the pre-eminence, such is the One into whose kingdom we are translated, and who has redeemed us by dying on the cross. He to whom this pre-eminence belongs has entered the ranks of creatures. But in what condition was creation found? In what condition were men proved to be when He became incarnate? Things in heaven and things on earth needed to be brought into order. Men needed to have the enmity of the heart removed. Both these are effected by His cross. All the fullness is pleased to reconcile all things to itself, things in heaven and things on earth, having made peace by the blood of His cross. This we wait to see effected by the exercise of sovereign power. Men, however, have been reconciled to God in the body of Christ’s flesh through death. Of this the Colossian saints were an illustration, and such will be presented holy, unblameable, and unreproveable in God’s sight, if they continue in the faith, grounded and settled, and not moved away from the hope of the gospel which those saints had heard, and which was preached in the whole creation under heaven, of which Paul was made a minister.

The necessity for the Lord’s incarnation and death is thus clearly brought out. Creation as well as man is concerned in it, though as yet the former has reaped no beneficial results from it. But saints in Christ Jesus are already reconciled to God, and have forgiveness of their sins, with the sure prospect of sharing in the kingdom when it shall be established in power. A ministry therefore was needed to proclaim the gospel, and to teach saints full Christian truth; for continuance in the faith, grounded and settled, is what is pressed on all. Now such a ministry God provided, and Paul was an example of it. He was a minister of the gospel, and a minister of the Church to complete the word of God, by bringing out the mystery hid from ages and generations, but now made manifest to God’s saints, to whom He would make known what is the wealth of the glory of it among the Gentiles, even. Christ in them the hope of glory, whom Paul preached, admonishing every man, and teaching every man, in all wisdom, that he might present every man perfect; i.e. full-grown in Christ. Hence he addresses the Colossian saints, and ministers of Christ to them, desiring that they in common with all believers should have their hearts encouraged, they being knit together in love, and unto all the wealth of the full assurance of understanding to the full knowledge of the mystery of God,’ in which are hid all the treasures of wisdom and knowledge. Nothing then can surpass in knowledge what this mystery unfolds. ‘It tells us of Christ, of God’s counsels about Him as Head over all things, the whole inheritance put under Him, and a Body provided for Him, which is the Church of the living God.

Now lest any should beguile them with enticing words, he earnestly exhorts them, that as they had received the Christ, Jesus the Lord, so they would walk in Him, rooted and built up in Him, and established in the faith as they had been taught, abounding therein with thanksgiving. (2:6, 7) Various devices of the enemy to corrupt the faith the apostle was acquainted with. Some of them he will specify; but before, doing that he makes very plain that he knew no theory of development which, commencing with Christ, would perfect saints by something else above and beyond Him. The Colossians were to be both rooted and built up in Him, and firmly settled in the faith as they had been taught; for all the faith was now revealed, since the word of God was completed. Now this does not mean that revelation was exhausted, but that the outline of God’s revealed mind for His people was now completed since the mystery of God was now disclosed. And further, taught about Christ, thanksgivings should characterize them. In each chapter is this insisted on. (1:12; 3:15, 16; 4:2)

The apostle now specifies certain snares to which the saints were exposed, opposed to full Christian teaching, and ruinous to souls; viz., philosophy (8), Judaizing teaching (16), and Gnostic reveries (18), the touchstone for the detection of each of them being teaching concerning the Lord Jesus Christ. That applied, the evil would be discerned. Philosophy was according to the traditions of men, according to the elements or rudiments of the world; i.e. principles on which the world was sought to be ordered. This was not after Christ. A short but forcible statement which would readily put godly souls on their guard. Would philosophy hold out the hope of its votaries attaining to a fullness of understanding to which ordinary men were strangers? Would it allure them by the hope of soaring to heights, otherwise incapable of being reached, and which left the crowd far below them? All such delusive prospects only manifested most clearly that it was not after Christ; “for in Him dwells all the fullness of the Godhead bodily,” and Christians “are filled full in Him, who is the Head of all principality and power.” (10) Simple truth as to His person, and as to His position, would effectually guard obedient hearts from being ensnared by such delusions.

Would the airy, dreamy speculations of men, the workings of the human mind, unenlightened by or certainly not in subjection to divine revelation, hold out promises of deliverance from sin and from the world? Christians had in, and with Christ, but a Christ who had died and had risen, what met their condition, and provided a position before God and the world, and a standing too before God. All that they wanted they had already. As to their condition, they were in Christ circumcised with a circumcision made without hands, in the putting off the body of the flesh by the circumcision of Christ. (11) As to their position, they were buried with Him in baptism, wherein also they were raised with Him through faith of the operation of God, who raised Him from the dead. (12) As regards their standing, formerly dead in offenses and the uncircumcision of their flesh, they were quickened together with Christ, and all their offenses forgiven. Further, by His cross the full need of the Jew was met as much as that of the Gentile. Principalities and powers too, stripped of their prey, were led in triumph, proofs of His complete and abiding victory. What could philosophy, even if allied with Judaism, offer in comparison with all this? It might promise a great deal, but only on condition of its adherents sedulously pursuing the study of it. Christianity left it far in the background. The student of philosophy might hope to acquire much by effort and protracted labor. The Christian, as in Christ, and as associated with Him, had all that has passed before us. What fullness could philosophy open up compared with the truth about Him in whom all the fullness of the Godhead dwells bodily? On what heights could it plant its votaries, as compared with Christians being in Christ, who is the head of all principality and power? To state this should be enough for a subject mind Would Judaism prove a snare, bringing into bondage to its observances those who were never put by God under law? A religion of ordinances is often attractive. Now it was true that the injunctions about new moons and sabbaths, and regulations about meats and drinks, were from God, and were really shadows of things to come. The body however, of which they were true shadows is of Christ. Correct then as they were as shadows, delineating truth about Him who has come, they could not even foreshadow all that He is. Judaism could never present to those who were nurtured in it the full truth about Christ. “The body is of Christ.” How souls would lose if they turned to that! There is in Christ what is positive, substantial, and ‘full; and since Judaism could present but the shadow of things to come, why turn to the shadow after the substance has appeared?

C. E. S.

Colossians 3-4

A third danger arose from a professed but not real humility, and an assumption of knowledge about that which was hidden from men; viz., the worshipping angels, and an intruding into those things which, vainly puffed by the mind of his flesh, the man professed to have seen. This evil arose from not holding the Head, from which all the body by joints and bands having nourishment, ministered and knit together, increaseth with the increase of God.

Impossible then was it to substitute anything for real Christian teaching, or to provide anything to equal that which there is in Christ for those who believe on Him. The truth as to His person, of our being in Christ, and of our union with Him as members of His body, refuted the errors and laid bare the snares to which these Colossian saints were evidently exposed. “In vain the net is spread in the sight of any bird.” (Prov. 1:17) “Not after Christ,” “The body is of Christ,” “Not holding the head.” These tell us that nothing elaborated from man’s mind, and no former revelation from God, can supersede, equal, or be a substitute for true Christian teaching. The full truth has come out since Christ has appeared, died, risen, and is ascended, and has sent the Holy Ghost. It is truth which meets man in the depth of his need, meets it to the full, and more than meets it, teaching us of all that conduces to the healthy growth and right increase of the whole body.

Further, any turning to ordinances, with injunctions to which they were familiar, as “Handle not,” “Taste not,” “Touch not”-all this was really a denial of Christian truth. So the apostle thus reasons: “If they had died with Christ from the rudiments of the world, why, as though living in the world, were they subject to ordinances respecting things which perish in their using? Such may have the appearance of lowliness, but it was asceticism really practiced for the satisfaction of the flesh. Now if Christians had died with Christ from all this, they were also risen with Him; hence the things where He sits at the right hand of God they were to seek, minding too things above, not things on earth, because they are dead, and their life hid with Christ in God, and they looking forward to appear with Him in glory. (2:20; 3:4)

The fullness in Christ having been set forth, and the Christian’s true position in relation to Him having been plainly declared, exhortations next follow as to practice in conformity with the truth. The desires of the flesh and of the mind are to be watched against (vss. 5-8), and, lying one to another is forbidden, Christians having put off the old man with his deeds, and having put on the new, which is renewed into full knowledge after the image of Him that created him, where all distinctions of race, condition, and position disappear, and Christ is everything and in all. Hence as the elect of God, born of God, characteristics of the divine nature and the ways and spirit of Christ are to be displayed in us (vss. 12-14), the peace of Christ ruling in our hearts, and the word of Christ dwelling in us richly in all wisdom, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to God, and doing whatsoever we do in word or deed in the name of the Lord Jesus, giving thanks to God the Father by Him.

After this we have exhortations touching relative duties. 18, 4:1) For though in the new man there are no distinctions, as we have just learned, yet as men and women upon earth we find ourselves in different relationships of God’s appointment. For the fitting behavior in such God’s word here instructs wives and husbands, children and parents, servants and masters, addressing first, as in Ephesians, the subject class in each relationship; for failure in the others must be no excuse for failure on their part. The wives are to be in subjection, as it is fit in the Lord. Children are to be obedient; for that is well pleasing in the Lord.

Servants being among the heathen really slaves, God here especially encourages them, reminding them of an inheritance in the future which they would receive of the Lord, the recompense for following Him whilst they were on earth. They served the Lord Christ. What encouragement for a poor slave if trampled on here, and denied his rights as a man, to know that God looked on him, and thought of him, and would in the day of the glory of Christ give him openly his position and his inheritance, owning him as one of His sons! How it would help him in many a difficulty and trial to remember that in serving his earthly master aright he was serving the Lord Christ.

Was injustice meted out to him who had no earthly protector? The apostle reminds him that the wrongdoer would surely reap the reward of his deeds. Thus patience and contentment were inculcated for one whose lot might be the hardest man could know; and if those in subjection are spoken to, the husband, the father, the master, each receive also their appropriate word. Husbands were to love their wives, and not to be bitter against them. Fathers were not to vex their children, lest they should be discouraged. Masters were to remember they had a Master in heaven. In all this the new man was to be displayed -Christ in them.

Then exhorting them about perseverance in prayer, and the watching to it with thanksgiving, and desiring their prayers for himself in connection with the advancement of God’s work, a door of the word to be opened for him to speak the mystery of Christ, for which he was in bonds, he goes on to exhort them as to their behavior towards those without. Let them walk in wisdom toward such, making use of their opportunities, and careful that their speech should be always with grace, seasoned with salt, so as to know how to answer everyone. (4:2-6)

Now he closes with salutations from those of the circumcision who had been a comfort to him, and from others who had been Gentiles (10-14); and asking them to salute the brethren in Laodicea, and Nymphas, and the assembly in his house) for as yet the Laodicean saints seem to have walked well), and giving a word of exhortation to Archippus, who was at Colosse, Paul appends his own salutation: “Remember my bonds. Grace be with you.” That done, the letter was ready for Tychicus to convey it, accompanied by Onesimus. (Continued from page 168)

C. E. S.

1 Thessalonians

Of the fourteen epistles of Paul in the New Testament those to the Thessalonians are probably the earliest. His first great missionary journey (Acts 13, 14), undertaken in company with Barnabas, did not give rise to any letter from him that we are acquainted with; and to none of the churches then founded do we hear of his writing, even in after years. But part of the fruits of that journey is seen in the conversion of Timothy, Paul’s son in the faith, who, being well reported of by the brethren at Lystra and Iconium on the occasion of Paul’s second visit to those towns, then joined his company, to be ever after most intimately associated with him in the work. With Paul and Silas, Timothy was identified in the work at Thessalonica, and is mentioned with Silas in both letters to the assembly of the Thessalonians.

Thessalonica was the capital of the second government of Macedonia, which province had been divided into four parts, Philippi being the capital of the first. Here the Jews possessed a synagogue (Acts 17:1), which it would seem at Philippi they did not. (Acts 16:13) Arriving at Thessalonica, after leaving Philippi, having passed through Amphipolis and Apollonia on their way, they entered the synagogue on the sabbath day, where Paul availed himself of the opportunity, of which he was always ready to take advantage, to preach to his own countrymen the glad tidings of the grace of God. The Word was not preached in vain; for some of them “believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few.” Amongst the Gentiles the work greatly spread; many were converted, and turned from idols to serve a living and true God (the contrast to all their idols), and to wait for His Son from the heavens. (1 Thess. 1:10)

What length of time the apostle remained here we cannot say. He preached in the synagogue on three different sabbaths (Acts 17:2); but it is likely that his stay in the town was longer than that, since the Philippians sent him help there once and again. (Phil. 4:16) Details, however, of this kind are wanting; but the character of the work, and the results of it, are in some measure made known to us, and this more especially by the notices about it in the first epistle addressed to the assembly in that town. Driven away by the persecution of the Jews, but leaving behind a goodly number of converts, Paul had earnestly desired to return to see their faces, and to perfect that which was lacking in their faith. That consolation was denied him; Satan hindered it. But Timothy had visited them by the apostle’s desire to establish them, and to comfort them concerning their faith, lest by some means the tempter had tempted them, and the labors of these hearty evangelists had been in vain. Bringing to Paul a re-assuring account of their faith and love, and good remembrance of Paul and Silas, “greatly desiring to see us,” as he writes, “as they also to see you “: “we were comforted over you, in all our affliction and distress, by your faith: “for now,” he adds, “we live, if ye stand fast in the Lord.” (1 Thess. 3:8) Hence he wrote to them this letter, which is more hortatory than doctrinal in its character.

As the first of his epistles which is both inspired and canonical (for he may have written other inspired ones for aught we know; but they were never really canonical, nor have they come down to our time), it is of especial interest to us, as it gives an idea, such as we have nowhere else presented to us, of the way the truth was received, the spirit in which Paul and his companions worked, and the hope which the converts had embraced, and clung to most firmly. Viewed in this light, it is well suited to be the first epistle which came from his pen, forming a kind of introduction to all that he subsequently wrote; for his epistles are all addressed to Christian converts.

Addressed “to the church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ,” the apostle at the outset reminds them of the perfect security of the assembly. It was in God the Father, and in the Lord Jesus Christ. No power then of the enemy could destroy it. (John 10:28-30) Suffering as they were and had been (1 Thess. 2:14), and would still be (2 Thess. 1:5-7), this must have been most consoling. Writing to the Corinthians, he reminds those saints that the assembly at Corinth was God’s assembly (1 Cor. 1:2; 2 Cor. 1:1); for their spiritual state, as we learn from the first epistle (1 Cor. 3), necessitated such a reminder. On their way, they entered the Thessalonian saints, against whom persecution was active, he both times reminds them (1 Thess. 1:1,2; 2 Thess. 1:1) of the assembly’s perfect security; and tried as they were by the enemy’s attempts to stamp out through persecution the work of God in the place, since neither false doctrine nor carelessness of walk had wrought their dire and withering work among them, the apostle had no need to blame them for anything. Encouragement and exhortation were called for, and this last of the simplest kind.

From chap. 1 we learn how the work spread. In chap. 2 we have unfolded the spirit in which Paul and his companions worked. In chap. 3 we learn of his encouragement about them by the visit of Timothy, sent there at his request. This is followed (chaps. 4:5) by exhortations, and the revelation about the rapture, the ministry then suited to their need.

Opening with the assurance that he could thank God for them, making mention of them always in his prayers, he states the ground for his confident thanksgivings on their behalf, and by the subjects taken up in the body of the epistle we may learn what must have been the tenor of his prayers for them. Their work of faith, their labor of love, their patience of hope in the Lord Jesus Christ, these three fruits of the divine nature (1 Cor. 13) he could not forget, and these assured him of their election as beloved of God, “knowing,” as he wrote, “brethren, beloved of God, your election.” With them as with him, the truth of election was not a matter for argument, but to be exemplified. He owned it as a truth, and they showed that it was true of them, for ample and manifest proof had been afforded of the reality of their conversion. The gospel had come to them not in word only, but in power, and in the Holy Ghost, and in much assurance; for the walk of the laborers testified to the reality of the truth preached, and the converts became imitators of them and of the Lord, having received the word in much affliction with joy of the Holy Ghost. (Chapter 1:5-7) Joy filled their hearts whilst persecution was stirred up against them. The life too, the labors, the sufferings of these evangelists, told powerfully on the converts, and produced corresponding results in them, which those around could see, and with which those at a distance became acquainted (vss. 8, 9); for the work was not done in a corner. What an advertisement was this I And clear was their testimony, and decided the stand which they made; for they turned to God from idols to serve a (not the) living and true God, and to wait for His Son from the heavens, whom He raised from the dead, even Jesus, which delivers us from the wrath to come. (vss. 7-10)

There is a bond which binds believers together. That was owned and manifested by them. (Chapter 4:9,10) There is a special tie between the laborer and those who have received help and profit from his service. Of this last the apostle now goes on to speak. Gentiles and idolaters these saints had been, now they had become endeared (ἐγενήθητε) to Paul, Silas, and Timotheus, who were willing to have imparted unto them, not the gospel of God only, but also their own souls. (Chapter 2:8) Love working in their hearts moved them to evangelize these souls. Recently suffering for the truth’s sake at Philippi, they nevertheless could not be silent when they entered the town of Thessalonica, so they were bold in their God, to speak unto them the gospel of God in much contention. How the heart of an evangelist is here displayed to us! And how did they work? Their exhortation was not of deceit, nor in uncleanness, nor in guile. They spoke as those pleasing, not men, but God, who trieth the heart. They carried on their work consciously in God’s presence, so no honeyed words of flattery came forth from their lips; nor was covetousness a motive which was working in their hearts, nor of men sought they glory, nor any temporal advantage, foregoing what they might have claimed, because, as a nurse cherisheth her children, they were affectionately desirous of their souls, and labored day and night with their hands for the supply of their own bodily wants. In such a spirit did they evangelize. (Chapter 2:1-9) In what spirit, it may be asked, did they teach? Verses 10-12 give the answer. As a father does his children, Paul exhorted them to walk worthy of God, who had called them to His kingdom and glory.

Thanksgiving filled Paul’s heart as he thought of these saints, remembering how they had received the Word, not gathering round him and his companions in labor, endeared though they were to the Thessalonian Christians, but receiving the Word as it was in truth God’s word, which was effectually working in them that believed. What knitting of heart there was between Paul and these converts! How he longed to be with them again, but was hindered by the enemy! To that he had to bow. But his enforced absence did not diminish the strength of his love, and whilst it was enforced he was, as it were, bereaved of them (ἀποφανισθέντες), though only for a time. “For what,” he writes, “is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? For ye are our glory and joy.” (Chapter 2:19,20) He looked across the interval between that day and the Lord’s coming to reign, and was comforted. But what affection he had for them 1 For a time the enemy might seem to triumph, and those he was using as tools might frustrate the desires of Paul’s heart. But where will be Satan and those instruments of his malice when the saints and Paul meet together in the presence of the Lord Jesus Christ? Meanwhile, his heart yearning over them, he sent Timothy to encourage them lest by any means the tempter had tempted them, and his labor had been in vain. (Chapter 3:5) Learning from Timothy that they stood firm, their faith and love manifested, and their desire to see Paul unabated, he was comforted in all his troubles, and turned to God the Father to open up the way for him to revisit them, which possibly was granted to him during his third missionary journey. (Acts 20:1, 2) He desired to be with them to perfect that which was lacking in their faith. Meantime he gave vent to his desire for them, that the Lord would establish their hearts unblamable in holiness before God, even the Father, at the corning of our Lord Jesus Christ with all His saints. And this would be effected by their increasing and abounding in love towards each other, and towards all men, even as Paul and his companions did towards them. (Chapter 3:12,13) How remarkably was the enemy really baffled whilst apparently triumphing! Sorrow and persecution he could cause them and Paul; but a joy which nothing could extinguish those Christians experienced, and the future, when his power would be broken, was only the more vividly presented to their hearts.

Paul’s desires expressed for them, the needful exhortations follow. He had spoken of holiness and of love. As to both he would now remind them. Holiness in conduct became them, and he would enforce it. (Chapter 4:1-8) The debasing character of idolatry, and how it blunts the moral sense of men, these verses clearly demonstrate. Man becomes a slave to his passions, and seeks to satisfy them at the expense, if need be, of his neighbor, a brother. That would not do for the Christian. Moreover, he who in such a matter overreached his brother in Christ, sinning with his wife, despised not man, but God, who had also given His Holy Spirit to both; i.e. the offender and the one offended against. The indwelling presence of the Holy Ghost, which makes our bodies His temples, should restrain them from sinning in such a way. But if they did, the Lord, he reminded them, was the avenger of all such. Holiness enjoined, he passes on to the subject of brotherly love. Of that he had no need to write, for they were taught of God to love one another, and they did it, only he desired that they would increase more and more (chap. iv. 9, 10) and be quiet, and do each their own work, walking honestly toward them that were without, and that they might have need of nothing. How he would have them increase and abound. (Chaps. 3:1, 2; 4:1-10)

Love, the activity of the divine nature, was present among them, and they gave a proof of brotherly love unexampled in the whole range of the church’s experience, sorrowing for their friends who had died in the Lord, fearing that by death they would miss the seeing and being with Him when He returned. To comfort their hearts as to this, the apostle explains, by a revelation vouchsafed for their benefit (chap. 4:15-17), the order of events, when the Lord shall come for His saints All who sleep through Jesus will God “bring with Him” (chap. iv. 14), that is, when He appears in power to reign. How that is to be brought about, that the sleeping saints can come with Him, verses 15-17 explain. So these, if arranged in order of time, would come before verse 14, describing the gathering together of the saints, in order that they may come with the Lord. He whose they are (John 6:37; 17:10), though men may have forgotten them, will first think of His sleeping saints, and then of those still alive upon the earth. What a sweet thought is this! Those alive shall not go before those who are asleep; but both shall be caught up together in the clouds, to meet the Lord in the air, and so shall they ever be with Him. With this they were to comfort one another. But what love had they manifested that they needed such comfort?

He had spoken of the Lord’s return to reign. (Chaps. 2:19; 3:13; 4:14) With that event times and seasons are connected; but of such he had no need to write. They had already learned from Paul about them, and what a solemn moment it would be for the ungodly, involving them in sudden destruction, from which they shall not escape. But the saints could not be taken unawares by that day; they were all sons of light, and sons of day. That day could not dawn on earth without them. Were they then to be careless as to their walk? On the contrary, they were to exhibit what it is to be sons of the day, and of light. Hence, though that day had no terrors for them, the certainty of its coming was to have power over them whilst still upon earth. “Therefore,” he adds (for all Christians need the exhortation), “let us not sleep, as do others; but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night. But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with Him. Wherefore,” he concludes, “comfort yourselves together, and edify one another, even as also ye do.” (Chapter 5:6-11)

With a few more admonitions he closes. They were to know them that labored among them, and were over them-πριστάμενους (see Rom. 12:8; 1 Tim. 5:17) in the Lord, and admonished them, and to esteem them very highly in love for their work’s sake. This exhortation evidences the non-existence of an ordained ministry at Thessalonica, though it clearly supposes the existence of ministry, whether in the Word or in other ways, actively at work in their midst. Further, it was the concern of all to maintain order amongst those composing the assembly, to care for those who specially needed to be cared for(vss. 14, 15); and in addition to this they were warned not to quench the Spirit, nor to despise prophesyings. Such an exhortation evidenced a freeness of ministry among them to which Christians have for centuries been strangers.

As regards the saints individually, they were to rejoice evermore, to pray without ceasing, and in everything to give thanks; proving, too, all things, holding fast that which is good, and abstaining from every form of evil. If then the Holy Ghost was free to minister the Word by whomsoever He chose, it was incumbent on the saints to prove or try that which was set before them as truth. Then with a prayer for their sanctification in body, soul, and spirit, and with a desire expressed for an interest in their prayers, and an injunction to have the epistle read to all the holy brethren (for it concerned them all), the apostle closes with part of that formula afterward to be known as the token that an epistle which had it proceeded from him A letter this was, then, of exhortation and encouragement, suited to the condition in which these saints were found. For exposition of doctrine we should look elsewhere; yet it may interest the reader to be reminded of some of the doctrines set forth, or referred to in it. Clearly the saints knew their souls were saved; for they were waiting for God’s Son from heaven-a hope which cheered them. But final salvation was a different matter; for that they were looking, as the apostle reminds them. (1:9) The indwelling of the Holy Ghost, God’s gift to believers, was no unknown truth to the saints. (Chapter 4:8) The Lord’s return to reign they knew well about. (Chaps. 2:19; 13; 5:1-3) To see Him was their desire (chap. 1:10), and to be with Him would be their delight. (Chap. 13) A ministry unordained by man existed in their midst (chap. 5:12, 13), and freedom of ministry in the Word they were exhorted in no way to hinder. (Chapter 5:19,20) The coming of the Lord, too, to take up His saints before He comes to reign they were taught about by this epistle (chap. 4:15-17), and what effect His return to reign will have on the ungodly then alive, they had personally learned from the apostle. (Chapter 5:2,3) Truths these are, known then; but by how many of God’s children in these days are they still really unknown, and by some even resisted! It is no secret that many still refuse to accept the truth of the personal return of the Lord to reign. Many too have learned little about the Holy Ghost dwelling in the believer. To how many, we might ask, of the saints in Christendom is the exhortation to quench not the Spirit almost a dead letter?

C. E. S.

2 Thessalonians

Between the dates of the two epistles to the Thessalonians there could have been an interval of no great duration, both having been written during the apostle’s second missionary journey; for the tide of persecution, which had run so strong at Thessalonica, had not yet turned (2 Thess. 1:5-7); and Silvanus, or Silas, who was still with Paul (1:1), is not mentioned as working in his company during any part of his third missionary tour.

In the first epistle to the Thessalonians the apostle had corrected an error into which they had fallen regarding the sleeping saints. In this letter he corrects a mistake which was operating prejudicially on those then alive. They thought the day of the Lord was present (ἐνέστηκε), not merely “at hand,” as the Authorized Version renders it. (2:2) He meets this error, first by showing in chapter 1 That could not be the case, for they were still upon earth; and, secondly, by reminding them, in chapter 2, of the apostasy, which must be developed ere that day can come.

Commencing with a recognition of their continued faithfulness to the truth, he tells them the effect that had on his soul. He could give thanks for them; for their faith grew exceedingly, and the love of every one of them towards each other abounded, so that he could boast of them in the churches of God for their patience and faith in all their persecutions and tribulations which they endured. (3, 4) Their work of faith, their labor of love, their patience of hope, he had written of on the former occasion with commendation; here he can acknowledge the continued growth of their faith, the undiminished fervor of their love, and their patience and faith in all that they endured. It may have been, as has been suggested, that their patience of hope was not so marked a feature as it once had been. His desire about it, expressed in 3:5, would seem to confirm that. But if that was the case, the love of God at all events had not cooled towards them. This letter was a proof of it, and was surely calculated to strengthen, as probably was needed, that patience of hope in the Lord Jesus which formerly had so characterized the Thessalonian assembly.

What power the truth had over these saints! They could contrast their former condition when idolaters with their present circumstances as Christians. Then, as regards the world, perhaps it had been well with them; certainly persecution they had not known, and tribulation, which now harassed them, had not been their lot. Why not give up Christianity, and enjoy present ease and freedom from persecution? Such may have been, to some doubtless it was, the burden of the siren voice of the tempter. But none of them had listened to it. In an unbroken phalanx they maintained a front towards the enemy. He had not succeeded in detaching one of these simple but real souls from Christian ground, and from open and unflinching profession of the truth. “The love of each one of them toward the other abounded.” A band of men, as firm through grace as a rock, had resisted all the efforts of Satan to penetrate their line of defense. No wonder that Paul gloried in them in the churches of God. It was a spectacle of no common kind; rare probably then, but how much rarer now!

Their present condition was patent to all. What did it portend? God, whatever men might be, was righteous. Their heathen friends might point to their sufferings as proof of the righteous displeasure of the gods whose altars they had forsaken, and whose worship they condemned; and they might taunt them with the apathy of their God to interpose on their behalf. The apostle drew from their sufferings a very different conclusion, and here presented it to them. Their sufferings proved that they were God’s people, and that rest would be their portion, with Paul and the others of God’s saints then on earth, when divine judgment from heaven should overtake the ungodly in the world. So before enlarging on the signs which must precede the day of the Lord, he encouraged them with the assurance that it had not then come. If that day had really come, they would not have been still upon earth. Would Paul and the other faithful workers for Christ be involved in a judgment, which is to overtake those who have rejected God’s testimony concerning His Son? Impossible, all will at once exclaim. The faithful when that day comes will be at rest. Hence the very sufferings of these saints were a proof that divine wrath would not overtake them. The day of the Lord is no myth. It will come, and judgment, unsparing judgment, will characterize it; but the judgment will be inflicted on the enemies of God, and not on His people. They knew whose they were. Thus, from their sufferings the apostle draws for them consolation of the most cheering kind; for their God was a God who judgeth righteously, and therefore would recompense tribulation to them that troubled them, and rest to His faithful though then persecuted saints, “when the Lord Jesus shall be revealed from heaven, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.” (8)

Two classes of ungodly ones are here described; first, Gentiles who have not been evangelized; and next, those who, professedly God’s people, have rejected the gospel of His grace. Suffering as they were from Jews and Gentiles, the apostle reminds them that both these classes will be objects of divine displeasure, and that forever, being punished with everlasting destruction from the presence of the Lord, and from the glory of His power, when He shall come to be glorified in His saints, and to be wondered at in all them that have believed, amongst whom these saints were reckoned, because they had believed Paul’s testimony. With that hope in prospect the apostle prays that God would count them worthy of that calling, and fulfill all the good pleasure of His goodness, and the work of faith with power, that the name of the Lord Jesus Christ might be glorified in them by the constancy of their faith, and they in Him, according to the grace of our God and the Lord Jesus Christ.

How the snare of the fowler was broken! Persecuting the saints because they were faithful, the devil attempted to ensnare them by the thought that they were involved in the fearful troubles of the day of the Lord, whereas their very sufferings were a witness to the contrary, and a proof, than which none could be stronger, that the day had not dawned on the earth. The effect of imbibing that error would be seen in carelessness of walk, of which some had already given proof by ceasing to work for their living, and casting themselves on the saints for support. (3:11) The watchful eye of the apostle detected, and pointed out the incoming of this evil; and knowing how deceitful the heart of man is, after setting them free from all fear that the day had come, or would come and involve Christians in the outpouring of the divine wrath, he prays for them to be kept on the road to the end. (1:11, 12)

After this he enters on the subject of the apostasy, which must precede the day of which he had been writing. So he entreats them, by the coming of our Lord Jesus Christ, and by their gathering together unto Him, of which He had written unto them in the previous letter (1 Thess. 4:14-17), not to be shaken in mind, or to be troubled by spirit (i.e. a pretended revelation by the Holy Ghost), by word or by letter as from Paul, that the day of the Lord was present. One learns how the hope of the rapture is a safeguard from the mistake into which they had fallen. But he does not rest contented with simply correcting it; he goes on to remind them, and thereby to instruct us, as to the characteristic features of the antichrist, who will be the soul of the apostasy on earth. There will be a man, an instrument of Satan, whom Paul here styles “the man of sin,” “the son of perdition,” and “the wicked,” or rather “lawless one,” who must be revealed ere the day of the Lord can come. Opposing and exalting himself against all that is called God, or that is worshipped, he will sit in the temple of God, showing himself that he is God; and energized by Satan with all power, and signs, and lying wonders, he will effectually deceive those who perish, because they received not the love of the truth that they might be saved. This is the antichrist of whom John writes in his epistle (1 John 2:22), and describes at length in the Revelation. 11-17) Of this same person Isaiah (30:33), Daniel (11:36-40), and Zechariah (11:15-17) had previously written; and to him the Lord Jesus Christ referred. (John 5:43) The prophets and the Lord viewed him in his relation to Israel; for he will be their king, and will be received by the ungodly part of them as their long-expected Messiah. By John and by Paul he is viewed in his relation to Christendom; for he will be concerned with both. As king of the Jews he will be reigning outside the bounds of the Latin Empire, that part of the old Roman Empire within which the imperial power will again for a time as such have sway. But though outside the limits of the old Latin Empire, he will be the instrument for upholding over the Jews as a protection the sheltering power of the beast (Rev. 13:1-10), who will be the political head of the revived Roman Empire, and also its last ruler. In Christendom he will appear as the false prophet, the leader of the revolt against all that men have venerated or worshipped, setting up the image of the beast in the temple at Jerusalem for all to worship. (Dan. 9:27;12. 11; Matt. 24:15; Mark 13:14)

It is of this one, the false prophet, that Paul writes to the Thessalonians, and not of the first beast; for he will work miracles by Satanic power, which the political head of the empire will not do. As the antichrist he will personify Christ. So he will turn men’s eyes to one greater than himself, as the Lord on earth spoke of the Father; and will work miracles in support of his teaching, as the Lord Jesus did. Such is the one who is to come, whom the Lord shall consume with the spirit of His mouth, and destroy with the brightness of His coming. Clearly, then, till this one appears the day of the Lord cannot come. He had not appeared when Paul wrote. He has not appeared yet, so that day is still future.

But how is it that 1800 years have rolled by, and still the appearance of antichrist is an event to be awaited? The mystery of iniquity, or lawlessness, was working when Paul wrote. Why has the lawless one, by whom it will be brought to a head, been so long in coming? The Thessalonians knew; for Paul had evidently told them. (vs. 6) But by none of them, as far as we know, has that knowledge been handed down. Yet we may surely understand what it is of which he writes. He writes of a power (τὸ κατέχον) “what withholdeth,” and of a person (ὁ κατέχων) “he who letteth.” We believe the power and the person here spoken of are one and the same-the Holy Ghost, by whose continued presence in the assembly of God the development of Satan’s plans are delayed. But taken out of the way as He will be, when He goes with the Church at the rapture of the saints, God will cease for a time to dwell on earth, to hinder by His presence the full power of Satan being displayed. The Church must be taken out of this scene of judgment, as the Lord promised the Philadelphian saints (“ I will keep thee out of (ἐκ) the hour of temptation,” Rev. 3:10), ere the antichrist can openly display himself as the tool of the enemy.

The day of the Lord, then, will be a day of judgment, in which those will be involved whom antichrist has deceived, and willingly deceived. But what were those really to whom Paul wrote? They were beloved of the Lord, chosen by God from the beginning to salvation by sanctification of the Spirit and belief of the truth, and called by the gospel to the obtaining the glory of our Lord Jesus Christ. (2:13, 14) How marked is the difference between them and those in Christendom who will be involved in the coming judgment, as the contrast between verses 10-12 and 13, 14 shows. Could the beloved of the Lord be objects of His unsparing judgment? The refutation of the error was complete. Exhortations only were wanting, and such he gives them.

They were to stand fast and hold the traditions (παραδόσεις) which they had been taught, whether by word or by his epistle. It was apostolic teaching, derived direct from the apostle, whether orally or in writing, which they were to hold. Men in later years have invented traditions about that which the Church held, or taught. It was not of such that Paul wrote. The traditions to which he points them are the truths, the teaching he had delivered to them. (3:6) An instance of such we have in 1 Cor. 11 He delivered (παρεδωκα) to them that which he had received of the Lord. The institution of the supper, as there set forth, was a tradition the Corinthians received from the apostle. The injunction too that no one should give way to idleness, instead of supporting himself, was a tradition the Thessalonians had already received. Such were apostolic traditions. Such they were to keep. Besides that, he desired on their behalf an interest in himself and his work, which would be evidenced by prayer for him; and that they should be led into the love of God, so needful and helpful in times of trouble. (Jude 20), and into the patience of Christ, they waiting on earth for that for which He was waiting in heaven.

Next brethren walking disorderly are noticed. Such were those who walked not after the tradition received from Paul. Insubjection to apostolic precepts characterizes such; illustrated in this assembly by those who cast themselves on the bounty of their brethren, instead of laboring for their own support. From such he commands the saints to withdraw. Such too he commanded to cease from their ways. (3:6, 12) Putting out was not here called for. Withdrawal from them was the suited action which he both inculcated, and would have enforced. Would any among them refuse compliance with the apostle’s commands and exhortations (3:14), with such an one they were not to keep company, but were to mark him that he might be ashamed, and an admonishment administered to him as a brother would be the suited treatment for such a character in their midst. We should observe that the treatment prescribed in verse 14 would apply both to the one who walked disorderly, and to any who did not withdraw from him as well. Then closing with prayer that they might have peace always in every way the gift of the Lord of peace, he authenticates this epistle by his salutation, the token by which they would know each one of his letters. Was the token the formula, “The grace of our Lord Jesus Christ be with you all,” written with his own hand? With this all his epistles are marked, either amplified, as in 2 Cor. 13:14, or contracted, as in Heb. 13:25; and during his life no other writer in the New Testament closed his communications in the same way. It had been needful to authenticate his writings (2:2), so he did it with his own hand.

C. E. S.

1 Timothy 1-2

The pastoral epistles of Paul, all three written we may safely affirm after the termination of the apostle’s first imprisonment, now claim our attention. In each of them he presents himself in his apostolic character, and that in connection with God and the Lord Jesus Christ, supplying us, by the way in which he introduces himself in these three letters, with a key-note to the contents of each of them. In the one before us, which contains regulations given to Timothy for the right ordering of God’s house on earth, Paul describes himself as an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope. Furnished with such credentials, he was fully competent to give directions for matters concerning the assemblies of God. In the second epistle to Timothy, which enjoins individual faithfulness to the Lord at all cost, Paul writes of himself as “an apostle of Christ Jesus by the will of God according to the promise of life which is in Christ Jesus.” And in that to Titus, which dwells on practical piety in every condition of life, he reminds his own child after the common faith of his apostleship “according to the faith of God’s elect, and the knowledge of the truth which is according to piety.”

Timothy and Titus were apostolic delegates charged with the service of watching over doctrine, and of regulating matters which concerned the well-being and order-the one of the assembly at Ephesus, the other of the assemblies in Crete; and the letters addressed to both would serve among other things to authenticate their mission. (1 Tim. 1:18; Titus 1:5.)

Paul had visited Ephesus on two occasions ere he went to Rome. (Acts 18:19;Acts 19:1.) On the first occasion he was on his way to Jerusalem from Macedonia. On the second occasion Timothy had left Ephesus, sent by Paul into Macedonia (Acts 19:22), whilst he tarried for a season still in that city, the metropolis of proconsular Asia. Hence it is pretty plain, from the circumstances recounted in this epistle (i. 3), Timothy being left at Ephesus when Paul went into Macedonia, that it must have been written at a date subsequent to his first appearance before Nero.

Timothy was to keep watch over the doctrine taught in the assembly. There was need for this. Of what would take place in Ephesus after Paul’s death he had warned the Ephesian elders years before at Miletus. How the prediction was verified the Lord’s address to the angel of that Church surely intimates. (Rev. 2:2.) But whilst he was still in life he saw heterodoxy getting in there, and the saints in danger of being ensnared by fables and endless genealogies, which ministered questions rather than God’s dispensation which is in faith; whereas the end of the command, i.e. what was enjoined, is love, out of a pure heart and a good conscience, and faith unfeigned, which things some having missed had turned aside to vain talking, desiring to be law-teachers, understanding neither what they said nor whereof they affirmed. Such were the dangers at Ephesus to the maintenance of sound teaching to which Timothy’s attention was especially drawn. Paul had pointed them out before leaving for Macedonia; he refers again to them in this letter.

About the fables he says nothing more. They were not in any sense from God, and they did not, it was evident, further God’s dispensation which is in faith. Nothing which does not do that is of any real profit in teaching. Questions of this kind might amuse and exercise the intellect, but they did not tell upon the conscience. Of the law which some wished to teach he speaks. That came from God, and is good if used lawfully. It is like a rule which applied to anything crooked shows where it departs from the straight line; and applied to men, when unrighteous and ungodly, shows them what as responsible creatures they ought to be, and wherein they have sinned. Such is its use. It convicts and condemns men of unrighteousness and ungodliness, in a word, of whatever is against sound doctrine according to the gospel of the glory of the blessed God with which Paul was put in trust.

Another revelation then had come from God-” The law was given by Moses; grace and truth came by Jesus Christ,” and, consequent on His death, and resurrection, and ascension, the gospel of the glory of God was to be preached. This met men in their need. The law could in a way, yet not fully even, prove to man his need, The gospel shows how fully that has been met, and Troves the folly of those, when it is really understood, who would be law teachers, applying the law for a purpose, and to those for whom it was not intended by God. (1:9.) The mention of the gospel recalls to Paul the grace in which he shared, a sample, a pattern of the extent of God’s long-suffering goodness. He who was formerly a blasphemer, a persecutor, and injurious, characteristics severally true of men in the last days (2 Tim. 3:2), of the Jew in the apostles’ time (1 Thess. 2:15), and of the heathen world before the cross (Rom. 1:30), had obtained mercy after having opposed the truth through ignorance and in unbelief, the grace of the Lord having surpassingly abounded with faith and love which are in Christ Jesus. What the law could not do was effected by the gospel; and Paul, once the ardent champion of Judaism, here stands out as the fullest illustration of grace. “It is a faithful saying, and worthy of all acceptation,” he writes, “that Christ Jesus came into the world to save sinners, of whom I am chief;” that in him as chief Jesus Christ might show forth the whole long-suffering for a delineation of those about to believe on Him to life everlasting. How different then are these two revelations of the mind of God, both dealing with the sinner-the former to bring out into fuller belief his sinfulness, and to condemn him; the latter to meet him as condemned that he might be saved, and that perfectly. Hence thinking of the gospel of the glory of God, which shows how fully by the atonement He has been glorified in His very nature and character, nothing could be more suited than an expression of praise-” To the King of the ages, the incorruptible, invisible, only God, be honor and glory to the ages of ages. Amen.”

Now, returning to the purpose for which he wrote this epistle, he commits the charge to Timothy, his child in the faith, who had been marked out by prophecies for this service, exhorting him by them to war a good warfare, holding faith and a good conscience. The faith he was to keep, and to maintain a good conscience as well, the effect of putting away the latter being seen in the cases of Hymenceus and Alexander, who had now made shipwreck concerning the faith, and had in consequence been delivered by Paul to Satan to learn not to blaspheme. Two points are noteworthy here:first, the importance of maintaining a good conscience, and the results that may follow its abandonment; and second, the way God can use the enemy for the profit (if such an one will learn) of the person delivered up to him. Souls once doing his behests are set free from his thraldom by the gospel. (Eph. 2:2.) Professors could be delivered up to him to learn by punishment their needed lesson. Thus, God can use him as a creature in the carrying out of His designs, he himself having no such power over one in the assembly, unless such an one is delivered up to him.

Following on this exhortation given to Timothy for the fulfillment of the service entrusted to him, we have instructions concerning the Church in general (2. 3.); and after that those which in an especial way would help to guide Timothy in his work at Ephesus. (4.-6.)

And, first, as to prayer. (2.) The gospel of the grace of God being preached, prayer was to be made for all men, and the spirit of supplication might rightly go out on behalf of rulers and all that are in authority, whatever their ways towards Christians might be, that under the shelter of their rule, government being maintained, Christians might lead a quiet’ and tranquil life in all piety and gravity. But whilst this could result from prayer on behalf of rulers, no one on earth was excluded from the offer of grace.

Thus the everlasting interests of any man, whether a ruler or a subject, might form the burden of a Christian’s supplication, and be well-pleasing to our Savior God, who is willing that all men should be saved and come to the knowledge of the truth; and this was evidenced by the gospel. For there is one God and one Mediator between God and men, the man Christ Jesus, who gave Himself a ransom for all, the testimony to be borne in its own times, for which Paul was appointed a herald and an apostle, a teacher of the Gentiles in faith and truth.

Having stated for whom we may pray, and the reason for it, since God is not acting in favor towards one nation, but towards men, the apostle proceeds to give directions for the saints when met together for prayer. All one in Christ, the distinction of sexes is, nevertheless, to be maintained in the assembly, and each receives an appropriate word. The men were to pray everywhere, lifting up holy hands without wrath, and doubting or reasoning. A spirit of that kind would be unseemly for those who were to lead the devotions of others. As to the women, the character of their attire and ways were not subjects beneath the notice of the Holy Ghost. Creation order was to be remembered, and the instruction to be drawn from it was to be put in practice. The woman was to learn in quietness with all subjection.

She was not to teach, nor to usurp authority over the man, but to be in quietness ἡσυχία. “For Adam was first formed, theft Eve; and Adam was not deceived, but the woman being deceived was in transgression.” What a simple way of solving the question! God’s word in Genesis casts a light on it. His order of acting before the fall, and the history of the fall, both help us in this matter. So not only do these two chapters of Genesis (2. 3.) acquaint us with facts of which otherwise we might not have been informed, they also furnish guidance on a point of order in the Christian assembly. But more. If God would maintain creation order on such a matter, and would have His people remember it, He would also maintain His character as a Savior God, and here declares it. He will preserve the woman through child-bearing, her special sorrow, a consequence of the fall, if they-i.e. the man and the woman-continue in faith, and love, and holiness with sobriety.

1 Timothy 3-4

From this question of order in a prayer-meeting the apostle passes on to that of office-bearers in the assembly. (3.) There were such duly appointed in apostolic days. There may be persons fitted for that work still. If any one desired to “exercise oversight, he desired a good work. Now since the assembly, and the regulations connected with it, were peculiar to Christianity, directions were needed for the instruction of the saints about this. And since the preaching of grace did not set the world right, nor was intended to do that, it was requisite in the existing state of things to describe the qualifications suited for those who should be elders or deacons. This Paul here sketches out. In apostolic times more than one bishop was met with in the assembly. It was so at Ephesus. (Acts 20:17,28.) It was the case at Philippi. (Phil. 1:1.) It was the same at Jerusalem. (James 5:14.) What were requisites for an elder or bishop-for the office is the same-we learn about in verses 2-7; and those needful for one doing deacon’s work in verses 8-13; coupled, as in the case of the latter, with instructions about their wives. For certainly the order of the subjects here treated of seems to fix the reference to the women (11, 12) (since it is introduced in the middle of the instructions about the deacons) to the wives of the last-named office-bearers. Titus was commissioned to ordain elders. Timothy, as far as we know, was not. But the qualifications needful for one who would’ fill either of these offices being set forth in this epistle, we learn, as Timothy might, what manner of persons were fitted to fill them. So when we meet with any one willing to undertake such service, and who possesses the requisite qualifications, room should be allowed him thus to labor for the good of all. The wisdom manifested in putting such instruction on record is apparent; and though none have the authority to ordain elders now, this chapter is of real value, and a help to all who would have the assembly ordered in accordance with the mind of God. One qualification common to both these offices we would just notice, for the rest need no comment. Both the bishop and the deacon were to be the husband of one wife, μιᾶς, γυναικος ἄνδρα. This does not mean one who has never remarried. The regulation is directed against polygamy, allowed by the law (Deut. 21:15), and practiced by the heathen. Christianity forbids the practice of it, taking us back in this, as in other things, to creation order; but it does not enjoin, on the polygamist, when converted, the putting away of his wives. How God in His compassion cares for the woman! The polygamist, however, was disqualified as such from being an office-bearer in the Church of God. The burden of such a state of things was thus placed by God on the shoulders of the right person-the man, not the woman.

‘What an interest does God take in the assembly to give such minute directions about its orderly walk and internal arrangements! And no wonder when we learn what it is-the house of God, the assembly of the living God, the pillar and ground of the truth. (vs. 15.)

It is His house, so He gives commandments about it; it is His assembly, called out to own Him the living God in opposition to idols; it is the pillar of the truth, so should uphold and exhibit it; it is the foundation, the base on which alone the truth can find a resting-place on earth. Thus we learn something of the inward character and outward service of the Church. But it is not the truth, nor does it teach it, though it upholds it; yet the truth has been manifested, and the mystery, or secret, of piety has been disclosed, and that in a person. “Without controversy,” or, “confessedly, great is the mystery of piety, who was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” (vs. 16.)

Now this was to be maintained by the assembly, and the need for this would appear, when in accordance with the Spirit’s prophetic utterance some in latter times would “apostatize from the faith, giving heed to seducing spirits, and doctrines of demons, speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received-with thanksgiving of them which believe and know the truth.” Demons trading on man’s consciousness of defilement would suggest as the remedy abstinence from meats and marriage, the things which God has provided for His creature’s welfare, thus making God the author of man’s lack of piety. Man’s lack of it is evident; but the mystery, or secret of it, God, not demons, has disclosed, and in the incarnate One has displayed. He who is the life of His saints, and is in them, is the mystery of it; and in proportion as He is really their example, true piety will be developed in each one. Nothing that God has provided for His creature is defiling. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer; i.e. by God’s grant to Noah (Gen. 9:3,4), and by the recipient’s thanksgiving. Nothing can be conceived more devilish than such doctrine as the apostle here combats, and the source of which he unmasks-men made the mouthpiece of demons (for the demons are represented in the passage as speaking the lies) to inject into the mind such thoughts of God. Putting the brethren in mind of these things, Timothy would be a good minister of Christ Jesus, nourished up in the words of faith and of the good doctrine (the opposite of demoniacal teaching) which he had followed.

Fragments

The moment the will is broken, bearing with patience everything I come across, then joy is unhindered.

Not only have I all I want, but I am all I need to be in Christ.

All that Christ is, and all that Christ has done, is mine in Him.

Had I to perform the smallest act, as that through which I needed to get completeness before God, it would be a denial of the perfectness of the Lord Jesus Christ.

1 Timothy 5-6

From this point Paul turns to address Timothy more directly, exhorting him, first, as to that which he should avoid; next, what he should cultivate; and then to what he should give himself. He was to avoid profane and old wives’ fables; he was to exercise or train himself to “piety, which is profitable for everything, having the promise of the life that now is, and of that which is to come.’ In connection with this we meet with the third of those faithful sayings recorded in the pastoral epistles. (1 Tim. 1:15, 3:1; 2 Tim. 2:11; Titus 3:8.) “For this cause we labor and suffer reproach, or strive, because we trust in the living God, who is the Savior of all men, specially of those that believe.” These things he was to teach, and to be an example, young though he was, of believers in word, in conduct, in love, in faith, and in purity. Further, he was to give attention to reading, to exhortation, to doctrine, and to be careful not to neglect the gift received through Paul with the laying on of the hands of the presbytery, having been marked out for this service, for which he was fitted by the gift, by a prophetic utterance on the part of some member of the assembly. (4.)

Timothy then was young, yet he was placed in authority over all in the assembly at Ephesus. Hence regulations are appended for his guidance in dealing with people whether young or old. (vs. 1, 2.) Injunctions too he received about widows, and the qualifications and the age of such as might well be put on the list to be chargeable to the assembly. Added to this are wholesome words for those who had widows, and for those who as young women were widows. (vs. 3-16.) All this we learn was not beneath the Spirit’s notice, for it concerned order and comeliness of behavior in the house of God.

Further, having set forth the qualifications suited for such as desired to exercise oversight, the word of God testifies of His care of such by bespeaking due honor to be rendered to them if faithfully doing their work; and especially were those to be honored who labored, in the word and doctrine as well. All such were to be cared for in temporal matters if needing it. In proof of this, the apostle adduces God’s mind from both the Old and New Testament revelation. (Deut. 25:4; Luke 10:7.) One sees here distinctly marked out the difference between office and ministry. An elder was such by virtue of his office. He might, or might not be able to minister in the word as well. To the office he was appointed by the Holy Ghost. (Acts 20:28.) In himself, if a laborer in the word, he was a gift from Christ (Eph. 4:11), and received for the exercise of his ministry a gift from the Holy Ghost. (1 Cor. 12.11.) Further, if any elder was complained of, for in the carrying out of his service he might be exposed to the malice of the unruly, Timothy was cautioned against entertaining a charge against him, unless substantiated by two or three witnesses. Thus God would have such protected from malicious prosecutions and attacks, by which a sensitive and faithful servant might be crushed in his spirit. But offenders, whether elders or others, “them that sin,” implying, it would appear, the existence of an evil habit unjudged, rather than an accidental fall, Timothy was to convict before all, that the rest might fear. A solemn office he was entrusted with, in the discharge of which he was to be faithful and just (vs. 21), and to avoid any hasty identifying of himself with others. (22-25.)

In the closing chapter (6.) two classes of society, widely different, are seen to be objects of the apostle’s care-the slave, who might possess nothing that he could call his own on earth (1, 2); and the wealthy, who had it in their power to distribute to others of their substance. (17-19.) As for the slave, subjection to his master he was to exhibit, whether that master was a heathen or a Christian, in order that the name of God and the doctrine should not be blasphemed. If his Master was a Christian, there was an additional motive for serving him well. The flesh might suggest the despising him as a master, because the slave was his brother in the faith. God’s word would remind him of the propriety of serving him well, because he was a Christian, faithful, i.e. a believer, and beloved. These things Timothy was to teach and exhort.

But all might not receive the exhortation, and a different doctrine might be promulgated. Heterodoxy might rear up its head on this as on other points, proving, however, if it did, that the men who taught it, or supported it, did not consent to wholesome words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, being proud, knowing nothing, but being sick about questions and strifes of words, whereof cometh envy, strife, injurious speaking (literally blasphemies), evil surmisings, incessant quarrels of men of corrupted minds and destitute of the truth, supposing godliness to be a means of gain. Here we reach the root whence such teaching comes. Godliness however, with contentment, is great gain. On the other hand, the desire to be rich is fruitful in results, damaging to its pursuer both as regards this world and the next. (9, 10.) Such a pursuit Timothy was to flee from, following after righteousness, godliness, faith, love, patience, meekness; striving, too, earnestly in the good contest of the faith, and laying hold of eternal life, to which he had been called, and had confessed a good confession before many witnesses. For the servant and the soldier must work and fight to the end.

Of this Paul reminds him in a beautiful but most solemn way. When Moses was about to depart this life, by God’s command he gave Joshua a charge in the sight of all the congregation. (Num. 27:19.) Now ere Paul departed he gave Timothy a charge, but in the sight of God and the Lord Jesus Christ, putting him consciously in their presence, to keep the commandment without spot and unrebukable until the appearing of our Lord Jesus Christ; for till His appearing—ἐπιφανεία, a different thought and time from His coming for His own into the air-Timothy, as a servant, would not be discharged from his responsibility by the Master taking account of his service. Hence to the appearing of Christ he is here directed. Before God, who keeps all things in life, he was thus put by Paul, and before Christ Jesus, who before Pontius Pilate witnessed a good confession. The mention of God in this character would embolden him, and the remembrance of Christ Jesus as a faithful witness would encourage him. With their eyes on him he was to go forward, learning how God values a good confession, and will own it, when He, i.e. God, who is the blessed and only Potentate, the King of those who reign, and the Lord of those who exercise lordship, i.e. the fountain of all authority and rule in the universe, who only has immortality, dwelling in light, which no man can approach unto, whom no man path seen nor can see, will show Christ Jesus to all as His faithful witness here on earth.

To what a future does he point him! And surely with that in power in his soul he would warn the rich not to trust in uncertain riches, but in God, who gives us all things richly to enjoy, to do good, to be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on that which is really life.

With one word more of exhortation this earnestly written letter closes: “0 Timothy, keep the deposit, avoiding profane, vain babblings, and oppositions of science falsely so called:which some professing have erred concerning the faith. Grace be with you,” not “thee;” for though writing to an individual, Paul was wont to remember all the saints.

The wisdom displayed in this epistle in connection with the internal affairs of the assembly, and the earnest and frequent exhortations to maintain and to teach the truth, make it a portion of no little value in these days.

Titus

The second in order of the pastoral epistles was written to Titus, Paul’s own child, according to the common faith, a Greek by birth (Gal. 2:3), who accompanied Paul to Jerusalem on the occasion of the conference, at which the freedom for all who had been Gentiles from subjection to circumcision and the law of Moses was definitely determined. The presence of Titus with Paul at that time was an illustration of the truth so firmly held by the great apostle of the Gentiles.

A genuine (γνησίος) child of Paul in the faith as Timothy also was, he did not, however, apparently hold the same place in the apostle’s heart as his faithful and almost constant companion, the son of Eunice, whom he called his beloved child in the last canonical epistle which came from his hand. (2 Tim. 1:2.) Titus is described as Paul’s companion and fellow-laborer (2 Cor 8:23), and the only special service with which his name is connected, previous to the date of the letter addressed to him, is that carried out at Corinth, first in ascertaining for Paul the state of the Corinthian assembly, and how they had responded to his epistle (2 Cor. 2:13;7:6); and second, by his return thither to collect their alms on behalf of the poor saints at Jerusalem.

His heart refreshed and encouraged by the manifest tokens of repentance among the saints at Corinth (2 Cor. 7:7), he was ready, at the apostle’s wish, to return there to get ready their contributions, ere Paul himself should revisit them, being full of zeal for the Christians at Corinth. On another occasion, at the close of the apostle’s life, we learn that Titus had gone to Dalmatia, doubtless on some service which concerned the saints and the interests of Christ. (2 Tim. 4:10.) But at the time when this letter was penned he was in Crete, left there by Paul after a visit made between his first and second imprisonment at Rome. Crete must have been indelibly fixed in the remembrance of our apostle. Sailing under its lee, abreast of Salmone, on his voyage to Rome, and coasting along it with difficulty, they reached the Fair Havens, near the city of Lasea, in which harbor Paul counseled the centurion and those in charge of the vessel to winter. Had his advice been followed, the owner would not have lost either the vessel or its cargo. As it was he lost both; for, attempting to reach Phenice, a better harbor, they were driven along till they were shipwrecked at Melita. (Acts 27)

What opportunities Paul had of preaching whilst the vessel remained at the Fair Havens, and what results, if any, there were from his presence at that time on the island, we have no means of ascertaining. Nor do we know by whom the gospel was first preached, or any assembly there founded. To Crete, however, Paul repaired when once more free, and an assembly had been established in every city before Paul penned this letter, which, though short, is most useful, the walk and behavior of saints in different conditions and relations of life forming the subject of this communication.

Evidently Titus was one whose special sphere was the Church of God, and he is the only apostolic delegate that we read of commissioned to establish elders. To him Paul writes this letter, which in this resembled the first addressed to Timothy, in that it furnished him with credentials in support of his mission; so that all might know the authority on which- he acted in the island of Crete. “Paul, a servant” (δοῦλος), “of God, and an apostle of Jesus Christ, according to the faith of God’s elect, and the acknowledging” (or full knowledge) “of the truth which is after godliness; in hope of eternal life, which God, that cannot lie, promised before the world began; but hath in due times manifested His word through preaching, which is committed unto me according to the commandment of God our Savior; to Titus, mine own child after the common faith:Grace and peace from God the Father and Christ Jesus our Savior.”

Important statements are these. There is a faith which God’s word owns. It is the faith of God’s elect. Creeds there might be, religions too, diverse in character one from another. But there is something definite here spoken of-the faith of God’s elect, that which they profess, and the fruits of which are displayed in godliness or piety. There is a hope too of eternal life, which God, that cannot lie, promised from eternity; and all this has now been manifested by the proclamation with which Paul was entrusted according to the commandment of our Savior God. In connection with this he writes to Titus, desiring for the saints the full knowledge of the truth which is according to piety, and unfolding the communication he had for him from God in connection with things ecclesiastical (1.), social (2.), and civil Commencing with things ecclesiastical, he reminds him that he had left him in Crete to set in order things that remained unordered, and to establish elders in every city. Hereupon the apostle states the qualifications needful for one who should fill such an office; for the office of elder and bishop we here see is the same. (Compare v. 5 with v. 7.) The term elder was the title of respect; the term bishop or overseer was that characteristic of the work. The qualifications here enumerated are much the same as those set forth in the instructions to Timothy. But since on that occasion a prominent matter was the taking care of the assembly of God, the bishop, Timothy is reminded, should be apt to teach, ruling his house well, and having his children in subjection with all gravity. Here, where the dealing with gainsayers is the prominent thought, Titus is reminded that the children of such an one should be believers (vs. 6), and the bishop himself should hold fast the faithful word according to the teaching, so as to be able both to encourage with sound doctrine, and to convict the gainsayers. Most needful was that in Crete; for there were many unruly, vain talkers and deceivers, especially those of the circumcision, whose mouths should be stopped; for such perverted whole houses, teaching things which ought not to be taught for the sake of base gain. Now this was not surprising.

It was in harmony with the Cretan character, as described by Epimenides, one of themselves whom Paul here quotes. “They were liars, evil beasts, slow bellies;” i.e., lazy gluttons. No wonder that such trafficked in truth, without regard to the soundness of their teaching. Temporal ends governed them, not the desire to be subject to the Spirit’s teaching nor to gain the Master’s approval. Such were to be stopped, and the bishops in the different assemblies would be doing their duty in watching, that such teaching found no place in their midst. As for the dupes of such teaching, which fell in with the natural bent of the Cretan character, Titus was to “rebuke them sharply, that they may be sound in the faith; not giving heed to Jewish fables and commandments of men, which turn from the truth. To the pure all things are pure; but to the defiled and unbelieving nothing is pure; but both their mind and conscience are defiled. They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate.” Amongst a people like this God had worked, calling out from them His own, who were to break morally with their past evil ways, and to refuse all such teaching and practice as is here condemned.

Nor was it only in the assembly that no such teaching, was to be allowed. The fruits of sound doctrine were to be manifested in the social circle and in the every-day walk of life. (2.) So Titus was to speak the things that become sound doctrine, watching over and exhorting the elder men, the elder women, the younger women, and the young men. Discreetness was to characterize each one in any of those classes. The elder men, the young women, and the young men, were to manifest discreetness by their deportment. The elder women would show it likewise in their admonishing the young women as to their duties in life. The special sphere of the woman-home-and the important results which would follow indirectly to the whole assembly, and, it might be, beyond it, from their quiet godly walk, are here simply set forth.

As for Titus himself, he was to be a pattern of good works-in doctrine, showing uncorruptness, gravity, a sound word that could not be condemned, that those opposed should be ashamed, having nothing evil to say, not of you, but of us; i.e. the Christian community at large. After this servants, literally slaves, come in for a word. (9, 10.) Such were to be subject to their own masters, pleasing them well in all things-not gainsaying nor robbing them-that they might adorn the doctrine of God our Savior in all things. In a word, it is Christianity in common life on which the apostle insists, a practice in conformity with the doctrine; for it is doctrine according to godliness that we are called to hold fast. In connection with this the most ordinary duties of life are perfectly compatible; whilst to neglect them would be to afford an opportunity to the adversary to speak injuriously of the word of God (vs. 5) and to speak evil of Christians, and certainly would not be adorning the doctrine of God our Savior in all things. (vs. 10.) To what a service is the humblest Christian called, the lowest in social rank!

But though such would result from the manifestation of Christian life and principles, they are not the motives by which we are to be actuated. Grace is to be the motive, the saving grace for all men, which has now appeared. This furnishes the subjects of it with a motive, teaching, and an expectation. The favor of God in salvation has met us in the depth of our need and guilt. If God has saved us, it is because we were lost and undone, and deserving of His wrath to rest on us forever. Hence that grace teaches us that, “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly;” i.e. watchful over self, upright in our ways, and manifesting true piety, of which the Lord Jesus is the mystery, expecting the “blessed hope and appearing of the glory of our great God and Savior Jesus Christ; who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.” These things Titus was to speak, and to exhort and rebuke with all authority. And to enforce all this, Paul adds, “Let no one despise thee.”

But the saints were dwelling on earth. Hence there were responsibilities connected with civil government, and a behavior which it became them to manifest before and to men. Subjection to powers and authorities, obedience to rule, readiness for every good work, the speaking evil of no one, absence of a contentious spirit, with gentleness and the manifestation of meekness toward all; these things became the Christian, and should characterize him, as he remembered what he had been (vs. 3), and how the kindness and love towards man (lit., philanthropy) of our Savior God has appeared, who according to His mercy has saved us through the washing of regeneration and renewing of the Holy Ghost, which He shed on us abundantly, through Jesus Christ our Savior, that, being justified by God’s grace, we should become heirs according to the hope of everlasting life. Saved, redeemed, justified, partakers of the Holy Ghost, and heirs according to the hope of everlasting life, these blessings, the fruits of the Lord’s atoning death, Christians had part in. Moreover, they had part in the washing of regeneration-a washing connected morally with the new order of things, to be established by power in the kingdom when the Lord should reign. Hence, in accordance with the faithful saying here recorded by the apostle, they who have believed in God should be careful to maintain good works. (vs. 8.) This Titus was to affirm constantly, avoiding foolish question’s, and genealogies, and contentions, and strifes about law; for they were unprofitable and vain; and shunning, or ceasing to have to do with, an heretical man after a first and second admonition, his very position condemning him.

One observes the practical character of the apostle’s teaching in this epistle. If he speaks of the grace of God, and of the death of the Lord Jesus Christ, he reminds us of the practical bearing which redemption by blood should have on our walk. If he speaks of the kindness and love towards man of God our Savior, he reminds us that we are saved through the washing of regeneration and renewing of the Holy Ghost, telling us of the character of the washing, and of the power to walk for God in this scene.

Paul looked to winter at Nicopolis, where Titus was to join him, and now telling him of an opportunity for illustrating practical teaching contained in this epistle (vs. 13), and with an exhortation to the Cretan Christians to apply themselves to good works for necessary wants, that they should not be unfruitful, just the opposite to their national character, he ends with the salutation, “All that are with me salute thee. Greet them that love us in the faith. Grace be with you all.”

C. E. S.

Philemon

The epistle to Philemon is the shortest of all the canonical letters of Paul. Conjoining Timothy with him in the salutation, as he had done to that addressed to all the Colossian saints, he here addresses, in company with Philemon and Apphia his wife, Archippus, a laborer in the Word, and the Church in Philemon’s house, sending the letter, not by Tychicus, but most likely by the one who was most deeply and personally interested in its contents.

Onesimus, who was Philemon’s fugitive slave, had been brought in the providence of God across the path of the apostle of the Gentiles during the latter’s imprisonment at Rome. (vs. 10) Converted through his instrumentality he would learn that his earthly master at Colosse was known to Paul, and owed his salvation under God to the same gospel, and to the same human agency. Paul was the father in the faith of both Philemon and Onesimus (v 19), though how and when the apostle had met with Philemon we know not; for Colosse, in which the latter lived, was a town in which the former had never worked.

Onesimus, once a child of wrath, and walking according to the course of this world, according to the prince of the power of the air, was such no longer. He was a child of God, set free from the slavery of sin and the devil, enjoying redemption by blood; kit he was Philemon’s slave still. Conversion does not necessarily change the social condition. Of this fact some at Colosse must have been continually, and perhaps painfully, reminded. (Col. 3:22-25) Manumission because of his conversion no slave could demand, even of a Christian master. On this point the apostle is most clear, both in writing to Timothy and in this short letter to Philemon.

To the former he writes, “Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and the doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.” (1 Tim. 6:1,2) Addressing the latter, he says, “Whom I have sent again to thee. But do thou receive him, that is, mine own bowels:whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel:but without thy mind would I do nothing; that thy benefit [or good] should not be as it were of necessity, but willingly. For perhaps he therefore departed for a season, that thou mightest receive him forever; not now as a servant, but above a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh, and in the Lord.?” (vss. 12-16)

Thus the rights of the master to the service of his slave are most carefully preserved. Righteousness is a distinctive feature of Christianity as well as grace; and on the question of slavery it was only by the strict maintenance of the rights of the master that the opportunity could be given for the display on his part of grace in giving freedom to his slave.

Onesimus, when converted, awoke to the comprehension of this. Set free by grace from all fear of divine judgment, conscious of forgiveness of sins, both plenary and administrative, so that none committed before his conversion could be brought up against him for judgment before God, or before the assembly, he was made to own by returning to Philemon that his status as a slave had not been changed, because a birth-tie, and the consequent link of Christian brotherhood, now existed between his master and himself. So the one who had run away, and perhaps had directly defrauded Philemon, had to return, and to submit himself to his pleasure.

Slavery formed no part of man’s social organization at the beginning, though in early times after the flood it evidently had taken deep root among men on earth. The Israelites could by the law possess slaves from the Gentiles, and for such there was no institution of a jubilee that could set them free. Still, though slavery was allowed by God, it was never instituted by Him any more than polygamy, which was also permitted by the law. Hence when Christianity appeared it was confronted by social institutions which were not originally from God. We may discern, then, the practical value of this epistle, and the wisdom of its finding a place in canonical Scripture; for whilst other parts of the volume tell us of the immense change effected for us by the atoning death of the Lord Jesus, this short letter teaches us that human rights are not abrogated, nor is social status necessarily changed, by the introduction of Christianity, which affords an opportunity for the Christian to act in grace towards one who has injured him. In truth it was never meant to set the world to rights; it is to teach its followers how to walk in a scene which is not ordered in accordance with the mind of God. In harmony with this Onesimus was sent back to Philemon, but with this letter in his hand, at once a commendation from Paul on his behalf to the saints at Colosse, and a communication to ensure him a favorable reception from his master, who may have been injured by him, or irritated against him.

We cannot doubt it obtained the object for which it was written, considering the description it gives of his master, and the appeal made to his heart, both direct and indirect, by the aged apostle. “Paul, a prisoner of Christ Jesus, and Timothy our brother, unto Philemon our dearly beloved, and fellow-laborer, and to our sister Apphia” (for thus we should read), “and to Archippus, our fellow-soldier, and to the Church in thy house, grace unto you, and peace from God the Father, and the Lord Jesus Christ.” Philemon was a man of means at Colosse, who with his wife Apphia was an heir of the grace of life. He was a worker for the Master as well; so to Paul and Timothy he was dearly beloved, and a recognized fellow-laborer. In his house a company of the saints met, and by him the bowels of the saints were refreshed. (vs. 7) He had received, and he gave. Grace had opened his heart, and he found a circle to which it could go out-the saints of God. (vs. 5) A partaker of the divine nature, that nature was active in him, as Paul had heard, so to its dictates the apostle appeals on behalf of Onesimus (vss. 8-17) that Philemon’s fellowship in the faith should become operative in the acknowledgment of every good thing that is “in us” in Christ Jesus. What justice could not have claimed, that Paul counted on Philemon to manifest, the recognition in Onesimus of the work of grace, which through Paul’s instrumentality had been effected.

Of two things it would seem Onesimus was guilty. He had run away from his master, and he had defrauded him likewise. With what delicacy, as it has been observed, does the apostle treat of all this? If he refers to the running away, he calls it departing. (vs. 15) Writing of his fraudulent conduct Paul offers to repay what is owing; but not a word does he drop that could minister to any feeling of resentment in the heart of Philemon. At the same time he fully maintains the rights of the master, by which opportunity would be afforded the latter to show the grace that was in his heart. Paul might have been bold in Christ to command what was fitting. He would rather for love’s sake take the place of intercession with his child in the faith for another child in the faith, in whom they each must have had a marked interest. Christ’s servant Onesimus now was, though still Philemon’s slave. On his behalf Paul pleaded, and in such a way that Philemon could not surely have remained obdurate. It was Paul, the aged, and now also a prisoner of Christ Jesus, who addressed him. Could Philemon have turned a deaf ear to such an appeal? He doubtless did not add to the apostle’s sorrows by refusing to receive and forgive the one formerly unprofitable, but now profitable to Paul and to himself. “Receive him,” writes the apostle, “that is, mine own bowels.” “If thou count me a partner, receive him as myself.” (vss. 12, 17)

But probably he had defrauded his master. Paul does not overlook this. He does not tell Philemon to make up his mind to the loss, whatever it was. On the contrary, he voluntarily becomes a surety for the payment of it, if it should be demanded. “If he hath wronged thee, or oweth ought, put that to my account; I Paul have written it with mine own hand, I will repay it:albeit I do not say to thee how thou owest unto me even thine own self besides.” Philemon knew well to what the apostle referred, and Paul evidently counted on a full response. “Yea, brother, let me have joy of thee in the Lord:refresh my bowels in Christ. Having confidence in thy obedience I write unto thee, knowing that thou wilt also do more than I say.” (vss. 20, 21) Paul had said, “Receive him as myself.” Then Onesimus, as it were, dropping out of sight, it became a matter between Paul and Philemon (vss. 18-21) Paul had fully taken on himself to answer for any fraud on the part of Onesimus.

Now, after making one more request, he closes this letter, written probably with his own hand. (vs. 19) “But withal prepare me also a lodging:for I trust that through your prayers I shall be given unto you.” He had included others with Philemon in the salutation at the beginning, so he counted on the prayers of them all whilst requesting Philemon to find him a lodging. We may well believe that, if he carried out his intention, and paid a visit to Colosse for the first time in his missionary career, he did not meet with a cold reception, nor was his heart grieved by finding Onesimus ill-treated. Philemon, Onesimus, and Paul, with Apphia, would surely have had happy fellowship together under the roof of him in whose house a company of the saints met.

The salutations follow, addressed to Philemon. “Epaphras saluteth thee, my fellow-prisoner in Christ; Marcus, Aristarchus, Demas, Lucas, my fellow-laborers.” In the letter to the Colossians Aristarchus was his fellow-prisoner. Here it is Epaphras. Did the saints take it in turn to share the apostle’s imprisonment? The salutations, we have said, were to Philemon. Paul’s closing wish was for the whole company in his house. “The grace of our Lord Jesus Christ be with your spirit.” The divine wisdom is manifest in placing this letter among the collection of writings which form the Scriptures of truth. For the doctrines of grace we must turn elsewhere. But certain questions in connection with social life and Christianity here receive their solution.

C. E. S.

Hebrews 1-4

To Paul, the apostle of the Gentiles, is commonly, and we believe rightly, attributed the epistle addressed to the Hebrews, to which, contrary to his usual practice, he did not affix his name. Awaiting Timothy’s return, with whom he hoped shortly to see them, he wrote beforehand to build them up in the faith.

Part of God’s ancient people, with hopes proper to that people, a land assigned them by God for their inheritance, with a ritual of divine appointment, and a revelation addressed directly through Moses to Israel, a Jew on becoming a Christian had to surrender much which a Gentile had never possessed. Not that he was giving up mistaken teaching and misplaced hopes; for he turned his back on the temple-worship appointed by God, on Judaism, and on the land in which he was dwelling, as that which was no longer to be his portion, his home. For a Jew, then, to become a Christian involved the surrender of cherished hopes, and that position once assigned them by God of complete separation, socially and ecclesiastically, from admixture with Gentiles. Yet if he gave up much that he had valued, and as a Jew rightly valued, he gained far more than he had lost, though at the expense of certain trouble, probably persecution, and, it might be, a martyr’s death. Hence if those once Gentiles needed encouragement (1 Thess. 2:14,15; 2 Thess. 1:5), how much more those who had been Jews. To encourage such the apostle wrote (4. 6. 10. 12), and this he did in the most effectual way by ministering Christ; first, truth about His person as God and man (1. 2); then truth about Him as the apostle of our profession, and as to His present service as High Priest (3.-8); and then truth about His atoning sacrifice (9. 10), followed by exhortations, and grounds for encouragement to persevere on to the end. The baneful errors of Judaizing, Paul had exposed when writing to the Galatians. The surpassing excellence of Christ above Moses and Aaron, and what as Jews they had valued, he unfolds in this letter to the Hebrews.

For centuries God had been silent. Between the days of Malachi and those of Zacharias, the father of John the Baptist, we have no record of any communication in words between Jehovah and the earthly people. But now that silence had been broken-and God, who had spoken in times past unto the fathers by the prophets, had in the end of the days (i.e. of the age before Messiah should appear in power) spoken unto His people in the Son. Prophet after prophet had come:at last He sent His well-beloved Son. Thus, writing to those who once formed part of God’s earthly people, the apostle connects all previous revelation to Israel with that which had been graciously vouchsafed in the day in which he and they lived. God “hath spoken to us,” he writes, “in the Son.” Then, like a master in the art of painting, who with a few bold strokes with his pencil presents the object he desires to the eye of the observer, the sacred writer, inspired of God, traces out for his readers, briefly but most clearly, the past, the present, and the future of Him here called the Son.

As to the future, God has appointed Him to be Heir of all things; as regards the past, by Him God made the worlds; and as to the present, He has sat down on the right hand of the Majesty on High, having first by Himself purged sins. The Son, then, is both God and man. As man, He died; as God, He sits now on high, perfectly and everlastingly a man, yet God too, blessed for evermore-two natures in one person.

(* The best authorities leave out “our “before sins. The point here is what the Son has done, and not who those are who reap the benefit of it)

Turning to the Old Testament Scriptures, the Hebrews are instructed in the teaching which they afford concerning the One here introduced as the Son; first, as to His Sonship; next, as to His divinity; and then as to His humanity. As regards His Sonship, He is here viewed as Son born in time. Hence quotations are made from Psa. 2:7, and from 2 Sam. 7:14, in proof that God owned Him as His Sox; and from Psa. 97:7, and civ. 4, to show that though a man, He is superior to, and quite distinct from, angels. But more, He is God as well as man; and from the lips of Jehovah this truth has been proclaimed in a psalm (65:6, 7), in which, describing Him returning to earth in millennial power, Jehovah addresses Him as God, and yet speaks of His God. But more, though Son as born in time, there never was a time when He did not exist; for He is Jehovah and the Creator, who laid the foundations of the earth, the heavens too being the work of His hands. They shall perish, but He remains. He is the same, and His years shall not fail (Psa. 102:25-27); and He sits where no angel can sit, at the right hand of Jehovah, until He makes His enemies His footstool. (Psa. 110:1) How clear the Hebrews must have seen was the old testament teaching relative to His divinity who had by Himself purged sins. Hence it behooved all who heard not to neglect so great salvation, which began to be spoken by the Lord, but was confirmed unto them by those that heard, God also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to His own will.

Following upon this exhortation, Old Testament witness to the humanity of the Lord is brought out. Of Him Psa. 8 spoke as the Son of man, under whom all things are to be put. As Son of man He will be above angels. By His death He became lower than them. Of His humanity He Himself is the witness. God attested His divinity, as we have seen. He proclaims His humanity, as the quotations from Psa. 22:22;18. 2; Isa. 8:18, make plain. How fitting was this! Who but God should attest His divinity? On the other hand, how suitable that He should identify Himself as man with some of the race of Adam. Of some we say, because He only here identifies Himself with those who are saints; “for He that sanctifieth and they that are sanctified are all of one:for which cause He is not ashamed to call them brethren;” i.e. those who are God’s children. They were partakers of flesh and blood, so He took part of the same; i.e. became really a man, that through death He might annul him that had the power of death, and deliver them who through fear of death were all their lifetime subject to bondage. What results flow from His death! He tasted death for everything. (9) Thus creation is concerned in it. By it He has annulled him that had the power of death, that is, the devil. The arch-enemy of God and man is affected by it. By that same death He has wrought deliverance for the saints; and as a consequence of it He has made propitiation for the sins of the people. (14-18) But this introduces His priesthood, which is Aaronic now in character, and Melchizedekhian in order. And so as Aaronic in character He has taken up the question of sins before God, and intercedes for the people before the throne.

In a double character then the Lord has appeared. God has spoken to us in the Son. He is the Apostle of our confession, He is also High Priest, and has made propitiation for the sins of the people. “Consider then,” we read, “the Apostle and High Priest of our confession, Jesus, who was faithful to Him who appointed Him, as also Moses was in all His house.” (3:1, 2) Now these words are addressed to “holy brethren, partakers of the heavenly calling.” Abraham and Israel had an earthly calling. Christians have a heavenly calling. Now this first spoken of by the Lord (Matt. 5:11,12; Luke 6:22,23;12. 33) is developed necessarily in this epistle, which addresses those who once had been Jews, but who had given up all for Christ’s sake. He then is set before them as surpassing Moses. Moses was faithful in all God’s house as a, servant; but Christ as Son over His, i.e. God’s house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (3:5, 6) Such language intimates that these Christians were, as it were, like their fathers of old, on the march through the wilderness. So suited exhortation follows. (3:7-4:11)

God had spoken in the end of the days in the Son. The coming kingdom therefore might not be far off. And living in the end of the age ere the Messiah would appear in power to establish the kingdom, the language of Psa. 95:7-11, addressing the remnant of the future, was language suited for the Hebrews in the day this epistle was indited. “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called to-day; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end.” (3:12-14) The psalm speaks of a rest-God’s rest-into which His people shall assuredly enter; not rest of conscience, but rest from all toil and work, as God did when He rested on the seventh day from all His work that He created and made. (Gen. 2:3) “He that hath entered into his rest hath also ceased from his works, as God did from His own.” (4:10)

This clears the passage from misinterpretation. God’s rest clearly is rest from all work. Hence for His saints it is future, and those who have believed are on their way to it. Further, attention to the forms of exhortation in this passage will show the reader that no doubt is cast on the future of believers, though they are exhorted in the strongest way to bestir themselves. When exhorting the saints not to stop short, he says “you.” (3:12; 4:1) When exhorting them to press forward he says “us” (3:14; 4:14), classing himself with them. He could not read their hearts. But each, as he, should know if he was really converted. So addressing them on the ground of profession he necessarily says “you.” But each and all were to be diligent to press forward, and he shows that by writing, “Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief.” (4:11)

C. E. S.

Hebrews 4-13

But God does not leave His people to get on as best they can. He has provided His word, living, and powerful, which can do what the keenest blade cannot, pierce even to the division of soul and spirit, of joints and marrow, and is a discerner of the thoughts and intents of the heart. (12, 13) Thus by the Word the believer may detect the springs of his actions, and see all in the light of the divine presence; “for all things are naked and opened to the eyes of Him with whom we have to do.” But more is wanted than the searching and dissecting action of the Word. We need grace for the wilderness walk. Now this the High Priest procures, so the writer next dwells (4:14-8:13) on the present service of the High Priest, before dwelling on the sacrifice and offering up of the Lord Jesus Christ.

The grace needed the High Priest procures. Able to succor them that are tempted (2:18), He is also able to sympathize with His people, having been in all points tempted like as they are-sin apart. He knows what is needed, and intercedes for us with God, that we coming to the throne of grace may reap the fruit of His intercession by receiving mercy and seasonable help. (4:14-16) Having then a great High Priest who has passed through the heavens, i.e. has gone up to the throne, Jesus, Son of God, let us hold fast the confession. A great High Priest He is called. Aaron was high priest. Jesus, the Son of God, is greater. The Hebrews then were in this no losers by embracing Christianity. The Jews might boast of the Aaronic line of priesthood; these Hebrews could say, “The Son of God is our High Priest.”

But this new priesthood, centered in Him who is in heaven, must be shown to be really of God, else none of those on whose behalf the Aaronic priesthood was instituted would be authorized to turn away from it. So Psa. 110 is quoted to prove it. The One who called Him His Son is the One who addressed Him as Priest after the order of Melchizedek. And He has passed through death, having learned, too, obedience by the things which He suffered. A High Priest who first passed through death, having learned obedience by what He suffered, and having experienced deliverance by God out of the deepest trials, who among the sons of Aaron could be compared with Him for fitness to understand the difficulties of the people, and to sympathize with each and all in their need? Each year that Aaron lived he might be better able to understand the personal difficulties of the people. But the Lord had learned them all, and fully, ere He entered on His office of High Priest. What encouragement was there in this for the saints in trial!

But the apostle could have unfolded more had the spiritual state of the Hebrews not hindered it. They had become γεγόνατε, dull of hearing, needing to be taught the elements of the beginning of the oracles of God, when for the time they ought to have been able to teach others; and they had become such as had need of milk, and not of solid food. They had become this, let the reader observe. It was not the condition in which the gospel had found them. It was the condition into which they had got through not going on unto perfection; i.e. full growth.

To that the sacred writer would lead them. The word of the beginning of Christ, truth common to Jews and Christians, was not all that God was teaching, nor would that establish souls. He would therefore pass on from it to perfection; i.e. what belonged to full growth (6:1-3), not now occupying himself with such as had enjoyed every advantage a professor could share in without the heart being really changed. (4-8) Fruitfulness through the truth working in power was what was desired, as the illustration of the ground shows us, and explains for any that need it, the real bearing of verses 4-6.

Two plots of ground receiving in common rain from heaven-the one fruitful, producing herbs meet for him by whom it is dressed, receiveth blessing from God; the other, not requiting the labor bestowed upon it, and producing only briers and thorns, is found worthless, and is nigh unto cursing, whose end is to be burned. So of those called Christians. All enjoying the same outward advantages, those really converted are fruitful, the rest, mere professors, are unfruitful. With such, if they fall away, he could do nothing. They had heard, and had professed to receive, all Christian teaching. These then he would leave, addressing himself to those to whom he was writing, who had given evidence of the reality of their faith. (9, 10) Yet they needed stirring up to show the same diligence to the full assurance of hope unto the end, and to imitate those who through faith and patience have been inheritors of the promises. Now all was really secure, God’s promise and God’s oath made that certain, and the entrance of the forerunner, Jesus, within the veil made it plain. (11-20)

And He is High Priest after the order of Melchizedek. On the value of this for the saints the writer would now insist (7), reminding them of Melchizedek’s history and of Abraham’s interview with him (Gen. 14); and bow the patriarch, by giving him tithes of all, and by receiving his blessing, acknowledged his superiority. Hence a priesthood after this order must be more excellent than one after the Aaronic order; for, first, Levi, as it were, paid tithes to Melchizedek as being in the loins of Abraham (9, 10); second, the institution of this order of priesthood, after the induction of Aaron and of his sons into their priesthood, indicates a setting aside of the commandment going before for the weakness and unprofitableness thereof (for the law made nothing perfect), and the bringing in of a better hope by the which we draw nigh to God (18, 19); third, the Lord was made priest by oath, which Aaron and his sons never were (20-22); and lastly, He has, like Melchizedek of old, an unchangeable priesthood (23, 24), whence He is able also to save completely those who approach by Him to God, seeing He ever liveth to make intercession for them.

Further, He who is our High Priest has sat down on the right hand of the throne of the Majesty in the heavens, a minister of the holy places, and of the true tabernacle, which the Lord pitched, and not man. He is also mediator of a better covenant, the new covenant, established on the footing of better promises. (8)

Now what could Judaism offer in comparison with all this? Who among the tribe of Levi could present such credentials, and provide what is needed for the wilderness path, as He who, uniting the functions of Moses and Aaron in His own person, was addressed by God as High Priest after the order of Melchizedek?

A minister of the holy places and of the true tabernacle the Lord is. So we read next of the service which He has performed inside the veil. Having dwelt on His present priestly service, as meeting what the saints needed in their pathway on earth, the writer now proceeds to point out the superiority of the Lord’s sacrifice of Himself above all that the Mosaic ritual could provide, by the shedding of His blood (9), and the excellency of the sacrifice of Himself. (10)

There was the holiest on earth, and at the date of this epistle the Mosaic ritual was still carried on. There is the sanctuary on high, of which this epistle treats. Into the former the High Priest went alone once every year with the blood of bulls and of goats..

Into the latter the Lord Jesus Christ, the High Priest of good things to come, has entered by His own blood, and remains there, having found eternal redemption. Now blood had a prominent and important place in the ritual of old; so on the surpassing excellency of the blood of Christ we are taught to dwell. It purges the conscience from dead works to serve the living God. By His death redemption of the sins that were under the first covenant is effected, that they which are called might receive the promise of eternal inheritance. By His blood too forgiveness is procured; on it the new covenant will rest, and the heavenly things themselves are purged with better sacrifices than any earth could have provided. For into heaven itself has He entered now to appear in the presence of God for us. Not to offer Himself afresh, for that He did once when manifested here for the putting away of sin by the sacrifice of Himself. And He will appear again the second time to them that look for Him without sin unto salvation.

Once He has suffered, never to repeat it. His death was enough. By God’s will believers are sanctified through the offering of the body of Jesus Christ once for all. (10:10) By His one offering He has perfected forever them that are sanctified (14), and has sat down in token that all has been done in the sanctuary that He intended and came to do. Thus we learn what God thinks of the sacrifice, since we are sanctified by it. We see what the Lord thinks of it, since He has sat down, never to renew it. And the Holy Ghost attests its sufficiency, as He tells us by the prophet (Jer. 31:34) that the sins and iniquities of the redeemed people God will remember no more. Hence there can be no more offering for sin, and believers have boldness to enter the holiest by the blood of Jesus, the new and living way, which He has consecrated for us through the veil; that is, His flesh. And having a great priest over the house of God, we are to approach with a true heart in full assurance of faith, sprinkled as to our hearts from an evil conscience, and washed as to our bodies with pure water, holding fast the confession of hope without wavering, caring for one another, assembling together, and exhorting one the other as we see the day approaching. The Lord will come. The just shall live by faith, but in one who draws back God will have no pleasure. (15-39)

Hereupon we are reminded how the worthies of old walked by faith (xi), the order in which they appeared on the scene illustrating the life of faith for the Christian. With what interest a Hebrew must have read this portion of the epistle, learning from it how God had been ordering the appearance on earth of person after person herein mentioned in pursuance of a design which has now been unfolded.

Commencing with a statement of what faith is, the substantiating of things hoped for, the conviction of things not seen, we learn that it takes God at His word (11:3), and by it the person connected with the sacrifice, as illustrated in the case of Abel, is accepted before God. Then in one of two positions will the saint be found, either, like Enoch, to be taken away ere the judgment comes; or, like Noah, to be preserved on earth through it. Christians will be in this like Enoch, the godly remnant of the earthly people like Noah. But if we stand accepted in connection with the sacrifice, awaiting the being caught up to be with Christ, we are made at once pilgrims here, whose home is else-where. Hence faith, for the pilgrimage walk, illustrated in the lives of the patriarchs, is next set before us. They looked for a city prepared for them by God (10). Abraham by counting on the fulfillment of his hopes in the heir raised, as it were, from the dead (17-19); Isaac by blessing Jacob and Esau, showing that the inheritance does not run in the order of nature (20); Jacob by blessing both the sons of Joseph, intimating that the double portion belongs to him who was rejected of his brethren (21), to be made good in the fullest way to the Lord, who will have heaven and earth as His inheritance; and Joseph by giving commandment concerning his bones (22), all tell us of the proper expectation and desire of the saints-the full deliverance of God’s people, coupled with the wish to rest in the portion allotted them by God.

But if there is the pilgrimage walk, there will also be conflict. So illustrations of faith in times of conflict next come; yet all in the order of history (23-31), followed by examples of the life of faith in times of declension (32-34), and in times of persecution. (35-40) Yet encouraging as this exposition of Old Testament times must have been, no one of these worthies could be a perfect example for them or for us. One only of all who have walked on earth is fitted to be that, even Jesus, the Leader and Perfecter of the faith, who, having endured the cross, despising the shame, is set down at the right hand of the throne of God. (12:1-3) From Old Testament history we learn that the walk of faith was nothing new. In the Lord Jesus’ walk on earth we have the perfect pattern of it, and in His exaltation we see where the road will surely lead us.

Exhortations then, follow, and encouragements, first by reminding them that their sufferings were a proof that they were God’s sons (4-17), and next by telling them to what they had come; viz., above and beyond all Jewish expectation and portion, and above all angelic ranks on high, to God the Judge of all, from whom receiving a kingdom which cannot be moved, they were to serve Him acceptably with reverence and godly fear. “For also our God is a consuming fire.”

With further exhortations as to brotherly love, hospitality, remembrance of those in bonds, and marriage; with warnings too against uncleanness and discontent, their leaders who had passed away by death they were called to remember, and to imitate their faith. But if leaders pass away, Jesus Christ is the same yesterday, to-day, and forever. Hence, they were not to be carried away by divers and strange doctrines, but to have the heart established with grace, not with meats, which have not profited those who have been occupied therein. But Christians have an altar, whereof no Jew could eat, as they feed on Him who was the sin-offering, who suffered without the gate. Since, then, that is the case, they must go forth to Him without the camp, bearing His reproach; yet offering the sacrifice of praise to God continually, the fruit of their lips giving thanks to His name; doing good and communicating likewise; for with such sacrifices God is well pleased.

Then, exhorting subjection to their leaders, and asking for an interest in their prayers, and expressing his wishes for them (17-21), the writer closes his letter. What a communication it was! How it opened up the Old Testament, and ministered Christ as Apostle and High Priest, to establish the Hebrews in the doctrines and continued confession of Christianity.

C. E. S.

Commentary on the Epistles of Paul

Table of Contents

Romans 1-7: Part 1

Romans 8-16

1 Corinthians 1-6

1 Corinthians 7-15

2 Corinthians 1-6

2 Corinthians 7-13

Galatians

Ephesians 1

Ephesians 2-6

Philippians 1-2

Philippians 3-4

Colossians 1:1-10

Colossians 1:10-29 and Colossians 2

Colossians 3-4

1 Thessalonians

2 Thessalonians

1 Timothy 1-2

1 Timothy 3-4

1 Timothy 5-6

Titus

Philemon

Hebrews 1-4

Hebrews 4-13