What this danger was from which Paul had just escaped cannot be

determined. It is as much a puzzle as the fighting with beasts

at Ephesus, which Paul mentions in I Cor. 15:32. Neither one nor

the other can very well be identified with the trouble caused by

Demetrius the silversmith, Acts 19:23-41, for there Paul does not

seem to have been in deadly danger. Some suppose that the fighting

with beasts is literally meant; that Paul was actually exposed to

the wild beasts in the arena and escaped only in some remarkable

way. It should be observed that Paul does not say, with regard to

the danger mentioned in Second Corinthians, that it occurred in

Ephesus, but only that it occurred in Asia. The expression, "weighed

down," in II Cor. 1:8 perhaps points to some form of illness rather

than to persecution.

2. THE APOSTLE AND THE MINISTRY OF RECONCILIATION. II Cor. 1:12 to

7:16

Immediately after the thanksgiving for his escape from death,

Paul begins the defense of his ministry. After the suspense of

the previous days, he feels the need of reviewing the methods

and motives of his labor among the Corinthians, in order that

the last vestige of suspicion may be removed. This he does in an

unrestrained, cordial sort of way, which reveals the deepest secrets

of his heart, and culminates here and there in grand expositions of

the very essence of the gospel.

First, in just a passing word, ch. 1:13,14, he defends his letters

against that charge of obscurity or concealment which is hinted at

elsewhere in the epistle. Compare ch. 4:1-4; 11:6.

Next, he defends himself against the charge of fickleness in

his journey plans. At some time, probably during or after the

unsuccessful visit alluded to in ch. 2:1, Paul had formed the plan

of returning to Corinth by the direct route. This plan he had not

carried out, and his abandonment of it apparently confirmed the

impression of weakness which had been left by the unsuccessful

visit. "He is very bold in letters," said his opponents, "but when

he is here he is weak, and now he is afraid to return." It was a

petty criticism, and a lesser man might have answered it in a petty

way. But Paul was able to lift the whole discussion to a loftier

plane. His answer to the criticism was very simple--the reason

why he had not returned to Corinth at once was that he did not

want to return again in grief and in severity; for the sake of the

Corinthians themselves he wanted to give them time to repent, before

the final and fatal issue should be raised. Characteristically,

however, Paul does not content himself with this simple answer;

indeed he does not even begin with it. A specific explanation of the

change in his plans would have refuted the criticism immediately

under consideration, but Paul felt the need of doing far more than

that. What he desired to do was to make not only this criticism,

but all similar criticisms, impossible. This he does by the fine

reference to the positive character of his gospel. "You say that I

am uncertain in my plans, that I say yes and no in one breath. Well,

the gospel that I preached, at any rate, was no such uncertain thing

as that. My gospel was a great 'Yes' to all the promises of God."

Such a method of refutation lifts the reader far above all petty

criticisms to the great things of Paul's gospel.

Yet this reference to great principles is no mere excuse to avoid

the simple question at issue. On the contrary, Paul is perfectly

frank about the reason why he had not gone to Corinth as he had

intended. It was out of love to the Corinthian church, and this had

also prompted the writing of a severe letter. Here, ch. 2:5-11,

Paul refers to the offender whose case had been made a test at

the time of the recent painful visit. This offender was probably

different from the incestuous person who is so sternly dealt with

in I Cor. 5:1-5. His offense is thought by many to have been

some personal insult to Paul, II Cor. 2:5, but this is not quite

certain. At any rate, whatever his original offence, Paul's demand

for his punishment had become a test of the loyalty of the church.

At first the demand had been refused, but now the majority of the

congregation has agreed and the man himself is deeply repentant, so

that Paul is only afraid lest severity may go too far. It is hardly

worth while saying that the character of Paul was entirely free from

vindictiveness. When the discipline of the Church would permit it,

Paul was the first to propose counsels of mercy.

The reference to the epistles of commendation which had been used

by Paul's opponents in Corinth, ch. 3:1, has been made the basis of

far-reaching conclusions about the whole history of the apostolic

age. From whom could the opponents have received their letters of

introduction? Only, it is said, from Palestine, and probably from

the original apostles. This conclusion is hasty, to say the least.

It should be noticed that not only letters to the Corinthian church

but also letters from the church are apparently in mind. V. 1. If,

then, the Corinthian church had been asked to supply these false

teachers with letters of commendation, perhaps the other churches

that had supplied them with letters were no nearer to Jerusalem than

Corinth was.

The mention of these letters of commendation introduces one of the

grandest passages in the New Testament. "I," says Paul, by way of

transition, "do not need any letters of commendation. My work is

sufficient commendation. What I have accomplished in the hearts of

men is an epistle written by the Spirit of God." Then follows the

magnificent exposition of the ministry of the new covenant. That

ministry is first contrasted with the old dispensation, perhaps

with reference to an excessive valuation, by the opponents, of a

continued Judaism in the Church. The old covenant was glorious,

but how much more glorious is the new! The old was a ministry of

condemnation, but the new is a ministry of justification. The old

was a ministry of an external law, the new is a ministry of the

life-giving power of the Spirit of God. There is no reason any

longer for concealment. The Spirit brings freedom and openness and

light.

This treasure is held indeed in earthen vessels. The recent danger

that Paul has passed through, as well as the overpowering hardships

of his life, make him painfully conscious of human weakness. But

that weakness is blessed which in all the fuller glory reveals the

all-conquering power of God. The Christian need never despair, for

by the eye of faith he can detect those unseen things which are

eternal. The present body may be dissolved, but the resurrection

body will be ready. Indeed, even if the Christian by death is

separated for a time altogether from the body, he need not fear. To

be absent from the body is to be present with the Lord.

The climax of the whole glorious passage is the brief exposition

of the ministry of reconciliation which begins with ch. 5:11. Here

we are introduced to the secret of the remarkable life which is

revealed in Second Corinthians and in the other epistles of Paul.

Reconciliation with God through the death of Christ in our behalf

and in our stead, consequent freedom from sin and from the world, a

new and glorious life under the favor of God--these are the things

that Paul experienced in his own life, these are the things that he

preached to others, regardless of all hardship and criticism, and

these are the things, now and always, which contain the real springs

of the Church's power.

After an uncompromising warning against impurity and worldliness,

delivered from the lofty vantage ground that has just been reached,

the apostle gives expression once more to the joy that he has

received from the good news which Titus brought him; and then

proceeds to an entirely different matter.

3. THE COLLECTION. II Cor., chs. 8, 9

Two whole chapters of the epistle are devoted to the collection

for the Jerusalem church. The history of this matter, so far as it

can be traced, is briefly as follows: At the time of the Jerusalem

council, the pillars of the Jerusalem church had requested Paul to

remember the Jerusalem poor. At the time when First Corinthians was

written, Paul had already started a collection for this purpose

in the churches of Galatia, and in First Corinthians he asks the

Corinthians to take part. I Cor. 16:1-4. In Second Corinthians

he announces that the churches of Macedonia have contributed

bountifully, II Cor. 8:1-5, and urges the continuance of the

collection in Corinth. Finally, in the Epistle to the Romans, which

was written from Corinth only a short time after Second Corinthians,

he mentions the collection in Macedonia and Achaia, announces his

intention of journeying to Jerusalem with the gifts, and asks the

Roman Christians to pray that the ministration may be acceptable to

the Jerusalem church. Rom. 15:25-27,31,32.

With his customary foresight, Paul made careful provision for

the administration of the gifts, in order to avoid all possible

misunderstanding or suspicion. For example, the churches are to

choose delegates to carry their bounty to Jerusalem. I Cor. 16:3.

Possibly the delegates are to be identified with the persons who are

named in Acts 20:4. Luke does not mention the collection, but it is

alluded to in Acts 24:17.

Paul's treatment of the collection in II Cor., chs. 8, 9, was not

only adapted to accomplish its immediate purpose, but also has been

of high value to the Christian Church. These chapters have assured

to the right use of wealth a place of real dignity among the forms

of Christian service.

4. THE OPPONENTS. II Cor., chs. 10 to 13

The striking change of tone at ch. 10:1 is amply explained by the

change of subject. In the first part of the epistle, Paul has been

thinking of the return of the majority of the congregation to their

allegiance; now he turns to deal with the false teachers who have

been causing all the trouble. It is still necessary to meet their

attacks and remove every vestige of influence which they may still

have retained over the church. Their attack upon Paul was of a

peculiarly mean and unworthy character; the indignation which Paul

displays in these chapters was fully justified.

The opponents were certainly Jews, and prided themselves on the

fact. Ch. 11:22. But it does not appear with certainty that they

were Judaizers. If they were intending to come forward with any

demand of circumcision or of observance of the Mosaic law, such

demand was still kept in the background. Indeed, there is no

indication that the doctrine that they preached was different in

important respects from that of Paul. In particular, there is no

indication that they advocated a different view about Jesus. One

verse, ch. 11:4, has, indeed, been regarded as such an indication,

but only by an exceedingly doubtful interpretation. Probably the

other Jesus whom the opponents preached existed only in their own

claim. They said merely, "Paul has kept something back," v. 6,

margin; ch. 4:3; "we alone can give you adequate information; we

alone can proclaim the true Jesus, the true Spirit and the true

gospel." In reality, however, they had nothing new to offer. Paul

had made the whole gospel known.

It is further not even quite clear that the opponents laid stress

upon a personal acquaintance with the earthly Jesus, and so played

the original apostles off against Paul. The expression "chiefest

apostles," ch. 11:5, is clearly nothing more than an ironical

designation of the false teachers themselves. It is true, the false

teachers claimed to belong in a special sense to Christ, ch 10:7,

and to be in a special sense "ministers of Christ." Ch. 11:23. But

it is not at all clear--despite ch. 5:16--that the connection which

they claimed to have with Christ was that of personal acquaintance,

either directly or through their authorities, with the earthly

Jesus. Finally, these false teachers cannot with any certainty be

connected with the Christ-party of First Corinthians.

The chief value of the last four chapters of the epistle is the

wealth of autobiographical material which they contain. Against the

insidious personal attacks of the opponents, Paul was obliged to

speak of certain personal matters about which he might otherwise

have been silent. Had he been silent, the Church would have been the

loser. To know the inner life of the apostle Paul is to know Christ;

for Paul was in Christ and Christ was in Paul. What could compensate

us for the loss of II Cor. 12:7-10? Through these words the bodily

weakness of Paul has forever been made profitable for the strength

of the Church.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

221-225. Davis, "Dictionary of the Bible": Purves and Davis, article

on "Corinthians, Epistles to the." Hastings, "Dictionary of the

Bible": Robertson, article on "Corinthians, Second Epistle to the."

M'Clymont, "The New Testament and Its Writers," pp. 65-69. Beet,

"A Commentary on St. Paul's Epistles to the Corinthians," seventh

edition, pp. 1-20, 317-542. Ellicott, "A New Testament Commentary

for English Readers," vol. ii, pp. 357-417: Plumptre, "The Second

Epistle of Paul the Apostle to the Corinthians." "The Cambridge

Bible for Schools": Lias, "The Second Epistle to the Corinthians."

Zahn, "Introduction to the New Testament," vol. i, pp. 307-351. The

last-named work presupposes a knowledge of Greek.

LESSON XXI

THE GOSPEL OF SALVATION

The Epistle to the Romans, though it is not merely a systematic

treatise, is more systematic than any other of the Pauline Epistles.

Unlike the epistles that preceded it, it was written in a period of

comparative quiet between two great stages in the apostle's work.

Not unnaturally, therefore, it contains something like a summary of

Paul's teaching. The summary, however, does not embrace the whole

of the Pauline theology, but only one important department of it.

The nature of God, for example, and the person of Christ, are not

discussed in the Epistle to the Romans. Of course Paul held very

definite views upon these subjects, and these views are presupposed

on every page of the epistle--especially the loftiest possible

conception of the person of Christ lies at the background of this

entire account of Christ's work--but such presuppositions do not

in this epistle receive an elaborate exposition. The real subject

of the first eight chapters of Romans is not theology in general,

but simply the way of salvation. How can man be saved--that is the

question which Paul answers in this epistle.

Obviously the question is of the utmost practical importance.

The Epistle to the Romans is absolutely fundamental for the

establishment of Christian faith. This estimate, which was formerly

a matter of course, has in recent years unfortunately fallen into

disrepute. The Epistle to the Romans, after all, it is said, is

concerned with theology, whereas what we need is simple faith. We

must return from Romans to the Gospels, from Paul to Christ. The

words of Jesus, recorded in the Gospels, are thus emphasized to the

prejudice of the teaching of the apostle.

This tendency should be resisted with the utmost firmness. It

is striking at the very vitals of the Church's life. After all,

Jesus came, as has been well said, not to say something, but to do

something. His words are very precious, we could never do without

them; but after all they are subsidiary to his deeds. His life

and death and resurrection--these are the things that wrought

salvation for men. And these great saving acts could not be fully

explained till after they had been done. For an explanation of them,

therefore, we must turn not only to the Gospels but also to the

epistles, not only to Jesus but also to Paul. Paul was in a special

sense our apostle; like us, he had never known the earthly Jesus.

Just for that reason, through the divine revelation that was granted

him, he could guide all subsequent generations to the risen Christ.

The Epistle to the Romans, more fully perhaps than any other book,

points out the meaning of the death and resurrection of Christ. It

does not, indeed, solve all mysteries; but it reveals enough to

enable us to believe.

1. THE EDICT OF CLAUDIUS

The edict of Claudius which expelled the Jews from Rome was

certainly not permanently effective; indeed there are some

indications that it was modified almost as soon as it was issued.

But although it did not keep the Jews out of Rome, it may at least

have hastened the separation between Judaism and Christianity.

If the conflict between the two, as a conflict within Judaism,

had given rise to the hostile edict, then, as has plausibly been

suggested, the separation might be in the interests of both parties.

If the church were kept separate from the synagogue, the Jews would

be protected from dangerous disorders and from the opposition

which would be encountered by a new and illegal religion, and the

Christians, on the other hand, would be protected from the Claudian

edict against the Jews.

2. ADDRESS, THANKSGIVING AND SUBJECT. Rom. 1:1-17

The address of the Epistle to the Romans is remarkable for the long

addition which is made to the name of the author. Paul was writing

to a church which he had never seen. His excuse for writing was to

be found only in the gospel with which he had been intrusted. At the

very start, therefore, he places his gospel in the foreground. Here,

however, it is rather the great presupposition of the gospel which

is in mind--Jesus Christ in his double nature. One who has been

commissioned to preach to the Gentiles the gospel of such a Christ

may certainly address a letter to Rome.

In connection with the customary thanksgiving, Paul mentions his

long-cherished desire of visiting the Roman Christians. He desires

to impart unto them some spiritual gift--no, he says, rather he

desires to receive from them as well as to give. The correction is

characteristic of Paul. Some men would have felt no need of making

it. As a matter of fact, Paul was fully in a position to impart

spiritual gifts. But he was afraid his readers might feel hurt--as

though the apostle thought they could make no return for the benefit

which the visit would bring them. It is an exquisite bit of fine

discernment and delicate courtesy. But like all true courtesy, it

was based on fact. Paul was really not a man to decline help and

comfort from even the humblest of the brethren.

In vs. 16, 17, the theme of the epistle is announced--the gospel

the power of God unto salvation, the gospel which reveals a

righteousness of God that is received by faith. The meaning of "a

righteousness of God" has been much disputed. Some think that it

refers to the righteousness which is an attribute of God. More

probably, however, it is to be interpreted in the light of ch. 10:3;

Phil. 3:9. It then refers to that right relation of man to God which

God himself produces. There are two ways of receiving a sentence

of acquittal from God the Judge. One is by keeping the law of God

perfectly. The other is by receiving through faith the righteousness

of Christ. The former is impossible because of sin. The latter

has been made possible by the gift of Christ. As sinners, we are

subject to the punishment of death. But that punishment has been

paid for us by Christ. We therefore go free; we can start fresh,

with the consciousness of God's favor. We are "justified"--that

is, "pronounced righteous"--not because we are free from sin, but

because by his grace God looks not upon us but upon Christ. We have

been pronounced righteous, but not on account of our own works. We

possess not our own righteousness but "a righteousness of God."

This righteousness of God is received by faith. Faith is not a work,

it is simply the willingness to receive. Christ has promised by

his death to bring us to God. We may not understand it all, but is

Christ to be believed? Study the Gospel picture of him, and you will

be convinced that he is.

Justification by faith, then, means being pronounced righteous by

God, although we are sinners. It might seem to be a very dangerous

doctrine. If we are pronounced righteous whether we are really

righteous or not, then may we not go on with impunity in sin? Such

reasoning ignores the results of justification. Faith brings more

than forgiveness. It brings a new life. In the new life sin has

no place. The Christian has broken forever with his old slavery.

Though perfection has not yet been attained in practice, it has

been attained in principle, and by the power of the Spirit all sin

will finally be removed. The Christian cannot compromise with sin.

Salvation is not only from the guilt of sin, but also from the

power of it. The sixth chapter of Romans leaves no room for moral

laxness.

3. ROMANS AND GALATIANS

It is interesting to compare Romans with Galatians. The subject of

the two epistles is the same. Both are concerned with salvation

by faith alone, apart from the works of the law. In many passages

the two are parallel. The fuller exposition in Romans is often

the best commentary upon the briefer statements of Galatians. For

example, the words: "What then is the law? It was added because

of transgressions"--very obscure as they stand in Galatians--are

explained by Rom. 5:20; ch. 7. In tone, however, the two epistles

are widely different. Galatians is written in view of one definite

attack upon the gospel; Romans is a general exposition summing up

the results of the conflict. When Paul wrote Galatians he was in the

thick of the battle; at the time of Romans he had fought his way

through to the heights.

The Epistle to the Romans, however, is no cold, purely logical

treatise. Theology here is interwoven with experience. No exposition

can do justice to this wonderful letter. To read about it is

sometimes dull; but to read it is life.

4. THE PAULINE PHILOSOPHY OF HISTORY. Rom., chs. 9 to 11

Chapters 9 to 11 of this epistle are interesting in a great many

ways. They are interesting, for example, in their tremendous

conception of the mystery of the divine will. The ninth chapter of

Romans is a good corrective for any carelessness in our attitude

toward God. After all, God is a mystery. How little we know of his

eternal plan! We must ever tremble before him. Yet it is such a God

who has invited us, through Christ, to hold communion with himself.

There is the true wonder of the gospel--that it brings us into

fellowship, not with a God of our own devising, not with one who

is a Father and nothing else, but with the awful, holy, mysterious

Maker and Ruler of all things. The joy of the believer is the

deepest of all joys. It is a joy that is akin to holy fear.

These chapters are also interesting because they attest the

attachment of Paul to the Jewish people. Where is there a nobler

expression of patriotism than Rom. 9:1-5? Exclusive attention to the

polemic passages where Paul is defending the Gentile mission and

denying the efficacy of the Mosaic law, have produced in the minds

of some scholars a one-sided view of Paul's attitude toward Israel.

Paul did not advocate the destruction of the identity of his

people. He believed that even the natural Israel had a part to play

on the stage of history. These chapters of Romans, together with

some other passages in the epistles, such as I Cor. 9:20, confirm

what the Book of The Acts tells us about Paul's willingness, when no

principle was involved, to conform to Jewish custom.

5. INTEGRITY OF THE EPISTLE

The genuineness of the Epistle to the Romans is undoubted, but its

"integrity" has been questioned. The epistle was certainly written

by Paul, but was it all, as we now have it, originally part of one

letter? By many scholars the greater part of the sixteenth chapter

is supposed to have originally formed part of an epistle of Paul

written not to Rome but to Ephesus. The chief argument for this

hypothesis is derived from the long list of names in ch. 16:3-15.

Could Paul have had so many personal acquaintances in a church which

he had never visited? The argument is not conclusive. Just because

Paul could not appeal in his letter to any personal acquaintance

with the Roman church as a whole, it would be natural for him to

mention at least all the individuals in the church with whom he

stood in any sort of special relation. Furthermore, the frequency

of travel in the Roman Empire must be borne in mind. Many persons

whom Paul had met on his travels would naturally find their way to

the capital. Finally, Aquila and Priscilla, though they had recently

lived in Ephesus, I Cor. 16:19, may easily have resumed their former

residence in Rome. Acts 18:2; Rom. 16:3-5.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

226-231. Davis, "Dictionary of the Bible": Purves, (supplemented)

article on "Romans, Epistle to the." Hastings, "Dictionary of the

Bible": Robertson, article on "Romans, Epistle to the." M'Clymont,

"The New Testament and Its Writers," pp. 77-82. Gifford, "The

Epistle of St. Paul to the Romans." Ellicott, "A New Testament

Commentary for English Readers," vol. ii, pp. 193-280: Sanday, "The

Epistle of Paul the Apostle to the Romans." "The Cambridge Bible for

Schools": Moule, "The Epistle of Paul the Apostle to the Romans."

"The International Critical Commentary": Sanday and Headlam, "A

Critical and Exegetical Commentary on the Epistle to the Romans."

Zahn, "Introduction to the New Testament," vol. i, pp. 352-438. The

two last-named works presuppose a knowledge of Greek.

LESSON XXII

PAUL'S JOURNEY TO ROME

The material of this lesson is so extensive that only the barest

summary can be attempted in the class. The great features of the

narrative should be made to stand out clear--the bitter opposition

of the Jews, the favorable attitude of the Roman authorities, the

journey to Rome. Before the lesson is over the student should have

a deeper impression of the character of Paul--his perfect ease

and tactfulness in the various relations of life, his unswerving

boldness where the gospel was concerned, his inexplicable

power. Finally, the peculiar quality of the narrative should be

appreciated. These chapters contain the two longer "we-sections" of

The Acts.

1. THE JOURNEY TO TROAS

At first Paul had intended to sail direct from Corinth to Syria, but

a plot of the Jews caused him to change his plan. Acts 20:3. It has

been suggested that the ship upon which he was intending to sail may

have carried non-Christian Jews, going to the approaching feast in

Jerusalem, v. 16, who could have done him harm upon the voyage. By

choosing the route through Macedonia he averted the immediate danger.

The use of the first person plural begins again at Acts 20:5. It

was broken off at ch. 16:17. Luke had parted from Paul at Philippi

on the second missionary journey; and it is at Philippi that he now

appears again. The following journeys, in which Luke himself took

part, are narrated with the utmost vividness and minuteness. The

narrative amounts practically to a diary--in some sections every day

is accounted for.

The departure from Philippi took place "after the days of unleavened

bread," that is, after the passover week. Acts 20:6. From the

account of the subsequent journey it is not quite possible to tell

whether Paul actually succeeded in carrying out his plan of being in

Jerusalem at Pentecost. Pentecost, it will be remembered, came fifty

days after the beginning of the passover week.

2. TROAS

The description of the last evening at Troas, when Paul prolonged

his discourse in the lighted room, is one of the inimitably vivid

scenes of The Acts. Probably we are to understand that Eutychus, who

fell down from a window in the third story, was really killed and

not merely stunned. Verse 10 might seem to indicate that he was only

stunned, but the last words of v. 9 point rather to actual, and not

merely apparent, death. The miracle is paralleled by the raising of

Dorcas by Peter. Acts 9:36-42.

3. THE ELDERS OF EPHESUS

When Paul told the elders that they would see his face "no more," or

perhaps rather "no longer," Acts 20:25,38, he did not necessarily

mean that he would certainly never return to Ephesus. For a period

of years, at any rate, he was intending to transfer his labors

to the west; his return to Ephesus, therefore, was at all events

uncertain. His long activity at Ephesus, which had occupied the

better part of the past three years, was for the present at an end.

From the Pastoral Epistles it appears that as a matter of fact Paul

did visit Ephesus again after his release from the first Roman

imprisonment.

4. ARRIVAL IN PALESTINE

At Tyre and at Cæsarea, Paul received warnings against visiting

Jerusalem. These warnings came through the Spirit, Acts 21:4,11, but

not in the sense that the Holy Spirit commanded Paul not to go. The

meaning is that the Spirit warned him of the dangers that were to

befall him. In meeting these dangers bravely he was acting in full

accordance with the divine will.

At Acts 21:18 the use of the first person plural ceases, because

Luke had no immediate part in the events that followed. It is

natural to suppose, however, that he remained in Palestine, for he

joined Paul again in Cæsarea, at the beginning of the journey to

Rome. For the events of Paul's imprisonment in Jerusalem and in

Cæsarea he had first-hand information.

The vow in which Paul took part at the request of James was at least

similar to the Nazirite vow described in Num. 6:1-21. Not all the

details of such vows are perfectly clear. Paul himself, on his own

account, had assumed a similar vow on his second missionary journey,

Acts 18:18--unless indeed, as is grammatically possible, the words

in that passage refer to Aquila rather than to Paul.

It was not true, as the Christians of Judea had been led to

think, that Paul taught the Jewish Christians of the dispersion

to forsake the law of Moses, though he was insistent that the

Gentile Christians must not adopt that law. It was not even true

that he himself had altogether given up keeping the law, though

the exigencies of his Gentile work required him to give it up very

often, and though he regarded himself as inwardly free from the

law. His willingness to take part in a Jewish vow in Jerusalem is

therefore not surprising. His action on this occasion was fully

justified by the principles of his conduct as described in I

Cor. 9:20,21. The keeping of the law was not for Paul a means of

obtaining salvation. Salvation was a free gift of God, through the

death of Christ. But for the present the general relinquishment of

the law and abandonment of the distinctive customs of Judaism on

the part of Jewish Christians was not required. Paul was willing to

leave that question to the future guidance of God.

It is somewhat surprising that the Book of The Acts mentions the

great collection for the Jerusalem church only incidentally, in the

report of a speech of Paul. Acts 24:17. The interest of Luke in this

part of the narrative is absorbed in the relations between Paul

and the non-Christian Jews and the Roman authorities. The internal

affairs of the Church are left for the most part out of account. The

Acts and the Pauline Epistles, here as so often, must be allowed to

supplement each other. Luke gives a vivid picture of the external

events, and a clear view of the relations of Christianity to the

outside world; while Paul affords us a deeper insight, in some

respects at least, into the inward development of the Church's life.

5. PAUL BEFORE AGRIPPA

The famous reply of Agrippa to Paul, Acts 26:28, is exceedingly

difficult to translate and to interpret. The translation in the

Revised Version is by no means certainly correct. The words may

mean, "A little more of this persuasion will make me a Christian!"

or else, "You seem to think that the little persuasion you have used

is sufficient to make me a Christian." In any case, the sentence

displays a certain perplexity on the part of the king. He certainly

does not mean that he is on the point of accepting Christianity--his

words have a half-ironical tone--but on the other hand his interest

is aroused. The same thing is probably to be said for Festus. He

said, "Paul, thou art mad; thy much learning is turning thee mad,"

but he said it with a loud voice as though he were agitated. There

was something uncanny about this prisoner!

6. THE ACCESSION OF FESTUS

The dates of many events in the apostolic age have usually been

fixed by counting from the accession of Festus. Unfortunately,

however, that event itself cannot be dated with certainty. Some put

it as late as A. D. 61, others as early as A. D. 55. If the date

A. D. 60 be provisionally adopted, then Paul's arrest in Jerusalem

occurred in A. D. 58, and his arrival in Rome in A. D. 61. The

conclusion of the narrative in The Acts would then fall in the year

A. D. 63. It will be remembered that the proconsulship of Gallio

now affords an additional starting point for a chronology of the

apostolic age.

7. LATER HISTORY OF THE JERUSALEM CHURCH

After the meeting between Paul and James, which is narrated in

Acts 21:17-26, the Jerusalem church, at least so far as any direct

narrative is concerned, disappears from the pages of the New

Testament. It will be observed that in the account of Paul's last

visit, only James, the brother of the Lord, and "the elders" are

mentioned as representatives of the church. Possibly some of the

twelve apostles may be included under the term "elders," but it is

also perfectly possible that the apostles were all out of the city.

James, the brother of the Lord, continued to be the head of the

Jerusalem church until he was martyred--in A. D. 62, or, as others

suppose, in A. D. 66. Before the war which culminated in the capture

of Jerusalem in A. D. 70, the Christians of the city fled to Pella

beyond the Jordan. From that time, on, though the Christians

returned after the war, Jewish Christianity was quite uninfluential.

The supremacy of the Jerusalem church was gone. But that church had

already rendered a priceless service. It had laid the foundations

of Christendom. It had sent forth the first missionaries. And it

had preserved the record of Jesus' life. The Synoptic Gospels, in

substance at least, are a product of the Jerusalem church.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

160-166, 231-239. Davis, "Dictionary of the Bible": articles on

the many persons and places mentioned in the narrative, especially

"Felix," "Festus," and "Herod" (4). Ramsay, "St. Paul the Traveller

and the Roman Citizen," pp. 283-362; "Pictures of the Apostolic

Church," pp. 270-285, 310-364. Lewin, "The Life and Epistles of St.

Paul," vol. ii, chs. ii, iii, iv, v, and vi. Conybeare and Howson,

"The Life and Epistles of St. Paul," chs. xx, xxi, xxii, xxiii,

xxiv and xxv. Stalker, "The Life of St. Paul," pp. 121-133. Lumby,

pp. 266-380. Cook, pp. 485-534. Plumptre, pp. 136-184. Rackham, pp.

370-513.

LESSON XXIII

THE SUPREMACY OF CHRIST

1. THE EPISTLES OF THE THIRD GROUP

With the lesson for to-day, we are introduced to the third group

among the epistles of Paul. The epistles of the second group, which

were written during the third missionary journey, are concerned

with the problem of sin and salvation; the epistles of the third

group are interesting especially for their teaching about the

person of Christ and about the Church. A period of about three or

four years separates the last epistle of the second group from the

first epistle of the third. Most of this interval had been spent

by Paul in captivity. Undoubtedly, during this period of enforced

leisure, there had been development in Paul's thinking, but it

is very difficult to determine exactly wherein that development

consisted. The differences of the third group of epistles from the

second are due to the difference in the readers at least as much as

to a difference in Paul himself. It is hard to say just how much of

Colossians and Ephesians Paul would have been incapable of writing

during the third missionary journey.

At any rate, the epistles of the captivity differ from those of the

former group in being for the most part quieter in tone. During

the third journey Paul had had to continue the great battles of

his career against various forms of Judaizing error. Christianity

at one time seemed to be in danger of being reduced to a mere

form of Judaism; the free grace of God was being deserted for a

law religion; faith was being deserted for works. In Galatia, the

question of principle had been uppermost; in Corinth, the personal

attack upon Paul. Everywhere, moreover, the gospel of salvation by

faith was exposed to misconception. Pagan license was threatening to

creep into the Church. Unless it could be kept out, the legalists

would have some apparent show of reason on their side. Taking it

all in all, it had been a hard battle. But it had been gloriously

fought, and it had been won. Now Paul was able to turn his attention

to new fields of labor and to new problems.

2. THE CHRISTOLOGY OF COLOSSIANS

The Epistle to the Colossians is peculiarly "Christological." More

fully and more expressly than in any other of his letters Paul here

develops his view about the person of Christ. Even here, however,

this teaching is incidental; it was simply Paul's way of refuting

certain errors that had crept into the Colossian church. Except for

those errors Paul would perhaps never have written at length, as

he does in Col. 1:14-23, about the relation of Christ to God and

to the world. Yet in that case his own views would have been the

same, and they would have been just as fundamental to his whole

religious life. In the epistles, which are written to Christians,

Paul takes many things for granted. Some of the things which are

most fundamental appear only incidentally. Just because they were

fundamental, just because they were accepted by everyone, they did

not need to be discussed at length.

So it is especially with the person of Christ. From the first

epistle to the last, Paul presupposes essentially the same view

of that great subject. Practically everything that he says in

Colossians could have been inferred from scattered hints in the

earlier epistles. From the beginning Paul regarded Jesus Christ

as a man, who had a real human life and died a real death on the

cross. From the beginning, on the other hand, he separated Christ

sharply from men and placed him clearly on the side of God. From

the beginning, in other words, he attributed to him a double

nature--Jesus Christ was always in Paul's thinking both God and man.

Finally, the preëxistence of Christ, which is so strongly emphasized

in Colossians, is clearly implied in such passages as Gal. 4:4; and

his activity in creation appears, according to the best-attested

text, in I Cor. 8:6.

Nevertheless, the more systematic exposition in Colossians is of

the utmost value. It serves to summarize and explain the scattered

implications of the earlier epistles. Christ according to Paul is,

in the first place, "the image of the invisible God." Col. 1:15.

He is the supreme Revealer of God, a Revealer, however, not merely

by words but by his own nature. If you want to know what God is,

look upon Christ! In the second place, he is "the firstborn of all

creation." Of itself that phrase might be misconstrued. It might be

thought to mean that Christ was the first being that God created.

Any such interpretation, however, is clearly excluded by the three

following verses. There Paul has himself provided an explanation

of his puzzling phrase. "The firstborn of all creation" means that

Christ, himself uncreated, existed before all created things; he was

prior to all things, and, as befits an only son, he possesses all

things. Indeed he himself was active in the creation of all things,

not only the world, and men, but also those angelic powers--"thrones

or dominions or principalities or powers"--upon whom the errorists

in Colossæ were inclined to lay too much emphasis. He was the

instrument of God the Father in creation. And he was also the end of

creation. The world exists not for its own sake, but for the sake

of Christ. Especially is he the Head of the Church. His headship

is declared by his being the first to rise from the dead into that

glorious life into which he will finally bring all his disciples. In

a word, the entire "fulness" of the divine nature dwells in Christ.

That word "fulness" was much misused in the "Gnostic" speculations

of the second century. It is barely possible that the word had

already been employed in the incipient Gnosticism of the Colossian

errorists. If so, Paul by his repeated use of the word in Colossians

and Ephesians, is bringing his readers back to a healthier and

simpler and grander conception.

3. THE PERSON OF CHRIST AND THE WORK OF CHRIST

In Col. 1:20-23, Paul bases upon the preceding exposition of the

nature of Christ a noble description of Christ's work. The work

which has been intrusted to Christ is nothing less than that of

reconciling the creation unto God. Through sin, an enmity had been

set up between God and the work of his hands. That enmity applies

primarily of course to the sinful persons themselves. They are

under God's wrath and curse. Sin is not a trifle. It cannot simply

be treated as though it had never been. If God be righteous, then

there is such a thing as a moral order. The wrath of God rests upon

the sinner. But by the sacrifice of Christ, that enmity has been

wiped out. Christ has paid the awful penalty of sin. Christ has

brought the sinner again near to God. The enmity and the following

reconciliation concern primarily the men who have sinned. But they

also apply to the whole world. The ground has been cursed for man's

sake. The end of the reconciliation will be a new heaven and a new

earth. The groaning and travailing of the creation will one day have

an end. Compare Rom. 8:18-25.

This brief description of the work of Christ in Col. 1:20-22;

2:10-15, can be richly paralleled in the earlier epistles. What now

needs to be emphasized is that the Pauline view of Christ's work

depends absolutely upon the Pauline view of Christ's person. All

through the epistles of Paul the life and death and resurrection

are represented as events of a cosmic significance. But they can

have such significance only if Christ is the kind of being that is

described in the Epistle to the Colossians. The glorious account

of salvation, which runs all through the epistles and forms the

especial subject of the second group, is unintelligible if Christ

were merely an inspired prophet or merely the greatest of created

things. It becomes intelligible only if Christ is "the image of

the invisible God, the firstborn of all creation." The mysterious

Christology of Colossians lies at the very heart of Christian faith.

4. THE EPISTLE TO PHILEMON

The Epistle to the Colossians, though addressed to a church that

Paul had never visited, is full of warm-hearted affection. Paul

could hardly have been cold and formal if he had tried. He was a man

of great breadth of sympathy. Hence he was able to enter with the

deepest interest into the problems of the Colossian Christians--to

rejoice at their faith and love, to lament their faults, and to

labor with whole-souled devotion for their spiritual profit.

The simple, unconstrained affection of Paul's nature, however, had

freer scope in the delightful little letter to Philemon. Philemon

apparently was a convert of Paul himself. Philem. 19. He was not

a man with whom Paul had to be on his guard. Paul is perfectly

confident that Philemon will fully understand the motives of his

action and of his letter.

The letter is addressed to Philemon primarily, but also to Apphia

and to Archippus and to the church in Philemon's house. We are

here introduced into a Christian household of the apostolic age.

Apphia was probably Philemon's wife and Archippus perhaps his son.

Evidently Archippus held some sort of office in the Colossian

church. "Say to Archippus," says Paul in a strangely emphatic way,

at the very end of the Epistle to the Colossians, "Take heed to the

ministry which thou hast received in the Lord, that thou fulfill

it." We should like to know what the ministry was which Archippus

had received. At any rate, we hope that he fulfilled it. It was a

solemn warning which he received--a warning which might well have

made him tremble. We also may well take the warning to heart. Our

task of imparting Bible truth is no light responsibility. To us

also the warning comes, "Take heed to the ministry which thou hast

received in the Lord, that thou fulfill it."

The letter is addressed not only to Philemon and his family, but

also to the "church" which met in his house. This "church" was a

part of the Colossian congregation. In the early days, when it was

difficult to secure meeting places, well-to-do Christians frequently

offered the hospitality of their own homes. A certain Nympha or

Nymphas--the name varies in the manuscripts--performed this service

in Laodicea, Col. 4:15, Aquila and Priscilla in Corinth, I Cor.

16:19, and also Gaius in the same city. Rom. 16:23.

The Epistle to Philemon exhibits that perfection of courtesy and

delicacy of feeling which has been observed again and again in

Paul. A man of coarser feeling might have kept Onesimus with him

until receiving the response of Philemon. In that case no doubt

Philemon would have replied not only that Onesimus was forgiven,

but that Paul might retain the benefit of his services. But Paul

saw clearly that that would have made Philemon's goodness seem to

be of necessity and not of free will. Philem. 14. There was only

one really fine, honorable, high-toned way of dealing with the

situation, and that was the way which Paul adopted.

The letter is informal and affectionate. There is even apparently a

little delicate play on the name Onesimus, which means "helpful."

Once Onesimus belied his name, but now he has become helpful again.

Philem. 11. In v. 20, also, where Paul says, "Let me have joy

of thee," he uses a word which comes from the same root as that

which appears in the name of the slave. Nevertheless, despite all

informality, Paul has succeeded, here as always, in lifting the

matter to a lofty plane. Paul was a man who ennobled everything that

he touched.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

241-246. Davis, "Dictionary of the Bible," articles on "Colossæ,"

"Hierapolis" and "Laodicea": Purves, articles on "Colossians,

Epistle to the" and "Philemon" (supplemented). Hastings, "Dictionary

of the Bible": Ramsay, articles on "Colossæ," "Hierapolis," and

"Laodicea"; Murray, article on "Colossians, Epistle to the";

Bernard, articles on "Philemon," and "Philemon, Epistle to."

M'Clymont, "The New Testament and Its Writers," pp. 91-98. Ellicott,

"A New Testament Commentary for English Readers," vol. iii: Barry,

"The Epistles of Paul the Apostle to the Ephesians, Philippians, and

Colossians," pp. 1-8, 96-124; "The Epistle of Paul to Philemon," pp.

265-274. "The Cambridge Bible for Schools and Colleges": Moule, "The

Epistles to the Colossians and to Philemon." Zahn, "Introduction to

the New Testament," vol. i, pp. 439-479. Lightfoot, "Saint Paul's

Epistles to the Colossians and to Philemon." The two last-named

works are intended primarily for those who have some knowledge of

Greek, but can also be used by others.

LESSON XXIV

THE CHURCH OF CHRIST

The special effort in the lessons of the second quarter has been

to produce some lively impression of the wonderful variety among

the letters of Paul. That variety is due largely to the variety in

the occasions of the letters. Just because Paul entered with such

sympathy into the varying circumstances of his many churches, the

letters of Paul reflect the wonderful manifoldness of life.

Nevertheless, it is also an advantage that at least one letter is

largely independent of any special circumstances whatever. This is

the case with the epistle which is to be studied to-day. The Epistle

to the Ephesians is addressed to a definite group of churches, but

that group is addressed not with regard to its own special problems,

but simply as representative of Gentile Christianity in general. For

once Paul allows his thoughts to flow unchecked by the particular

needs of his readers.

1. STYLE OF EPHESIANS

The purpose of Ephesians, therefore, is quite different from the

purpose of any other of the Pauline Epistles. To the difference in

purpose corresponds a difference in style. The style of Ephesians is

characterized especially by long sentences, heaped full of an almost

bewildering wealth of thought. This characteristic had appeared

to some extent even in the earliest epistles--compare II Thess.

1:3-10--but in Ephesians it becomes more pronounced. Ephesians

1:3-14, for example, is only one sentence, but it is a world in

itself. Apparently in this epistle Paul has allowed his mind and

heart to roam unchecked over the whole realm of the divine economy.

This freedom might conceivably be thought to involve a sacrifice of

logical symmetry and of euphonic grace, but at any rate it possesses

a certain beauty and value of its own. Ephesians may lack the

splendid rhythm of the first chapter of First Corinthians or the

eighth chapter of Romans, but on the other hand these tremendous

periods, with their heaping-up of majestic phrases, serve admirably

to express the bewilderment of the soul in the presence of divine

wonders. Human language is inadequate to do full justice to the

grace of God. In Ephesians, we see an inspired apostle striving

to give utterance in human language to things which in their full

reality are unspeakable.

2. COLOSSIANS AND EPHESIANS

The Epistle to the Ephesians is strikingly similar to the Epistle

to the Colossians, not only in thought, but also in many details of

language. Another case of striking similarity between two epistles

of Paul was encountered in First and Second Thessalonians. There

the two similar letters were written both to the same church,

though at no very great interval of time. The similarity was due

to the desire which Paul felt of reiterating, with some additions

and explanations, the teaching of his former letter. In the case

of Ephesians and Colossians the similarity is even more easily

explained. These two epistles were written to different churches at

the same time. What more natural than that the same thoughts and to

some extent the same words should appear in both? Only, the teaching

which in Colossians is directed against a definite form of error is

in Ephesians reproduced in freer, more general form. The relation

between the two epistles is somewhat like that which exists between

Galatians and Romans. In Galatians, the doctrine of salvation by

faith appears in conflict with the opposing error; in Romans, the

same doctrine finds expression, but this time in quieter, more

systematic development, after the conflict is over. The similarity

between Galatians and Romans is, however, not so close as that

between Colossians and Ephesians--partly because the contrast of

spirit is not so striking in the latter case, Colossians being far

less bitterly polemic than Galatians; and more particularly because

a considerable interval separates Romans from Galatians, whereas

Colossians and Ephesians were dispatched by the same messenger.

3. THE ADDRESS OF EPHESIANS. EPH. 1:1,2

In the Student's Text Book, it has been shown that the words "at

Ephesus" in the first verse may perhaps be no part of what Paul

wrote, but a later addition. It cannot be claimed, however, that the

problem of the address has been completely solved. Without the words

"at Ephesus," the address becomes very difficult. "To the saints

that are and the faithful in Christ Jesus" hardly seems to make

sense. The Greek words might be construed perfectly well to mean,

"To the saints who are also faithful in Christ Jesus," but that is

a rather unusual expression. The suggestion has been made that in

the first copies of the epistle a blank space was left after "the

saints that are," to be filled in with the names of the particular

churches of the group which is addressed. Every church among the

group would thus receive a copy with its own name inserted. The

hypothesis is not altogether satisfactory. Probably we shall simply

have to admit that there is an unsolved problem here.

4. THANKSGIVING FOR THE PLAN OF SALVATION. EPH. 1:3-14

Before the customary thanksgiving for the Christian state of the

readers, Paul inserts here, in accordance with the nature of this

epistle, a general thanksgiving for the whole Church, which is

applied especially to the readers only at the very end. The passage

contains a wonderful summary of the whole of salvation, but it

begins with the plan of God and it closes with the glory of God.

God is the beginning and end of all things. His mysterious decree

is the cause of our being chosen for salvation, and his own glory

is the ultimate object in view. Men are often rebellious against

such a God-centered view of things. Predestination is an unpopular

doctrine. But it was at any rate the doctrine of Paul, and it lay

at the roots of his experience. It is sometimes hard for us to

write God so large in our thoughts. Because we think of him merely

as a somewhat greater man, we are inclined to reject the doctrine

which attributes all things to the workings of his will and to the

furtherance of his glory. If, however, we could think of him, not

only as a person, but also as an infinite, eternal and holy person,

then we should murmur no longer, but should, with Paul, burst forth

in praise of the inscrutable wonder of his grace. The glory of a

merciful God has involved for its full unfolding the salvation of

guilty sinners. God's glory finds its full expression only when he

is revealed as the God and Father of our Lord Jesus Christ.

5. THANKSGIVING AND PRAYER FOR THE READERS. EPH. 1:15 to 2:10

Beginning with thanksgiving for the present faith and love of the

readers, Paul passes at once to a prayer that they may be given

understanding to appreciate the wonderful salvation which has

been celebrated in the preceding section, especially the mighty

Saviour who has been bestowed upon the Church. Then the greatness

of the present salvation, not only of Gentiles, but also of Jews,

is celebrated by a contrast with the previous condition of sin and

misery. The blessed change has been due, not to anything in man, but

simply and solely to the grace of God, received by faith.

6. RECEPTION OF THE GENTILES. EPH. 2:11-22

Here the contrast between past and present is applied especially to

the Gentiles. Formerly they were excluded from the people of God.

But now by the death of Christ the "middle wall of partition" has

been broken down. Gentiles and Jews have now a common access to the

Father.

7. THE MINISTRY OF PAUL. EPH., ch. 3

This reception of the Gentiles is the work that has been intrusted

especially to Paul. It is a glorious ministry, far too great for

human strength. It can be fulfilled only through the grace of God.

The full mystery of God's grace, concealed for many generations, has

at last been revealed. The first half of the epistle is fittingly

closed by a doxology.

8. LIFE IN THE CHURCH. EPH., chs. 4 to 6

This section may be called the practical part of the epistle. It

exhibits the results in holy living which proceed from the glorious

gospel which has just been proclaimed. Even in the "practical"

part, however, the great doctrines of God's grace are so constantly

finding renewed expression that it is difficult to separate one part

from the other. Paul never separated moral precepts from the great

truths which give them force. Let the readers live like citizens of

the commonwealth of God, and members of the body of Christ!

Naturally, in this part of the epistle the unity of the

Church--which is perhaps the central theme of the whole--is

especially emphasized. The first half of the fourth chapter, for

example, is a magnificent hymn to Christian unity. Even in the midst

of the directions for the various relationships of life the great

theme of Christ and the Church, under the figure of husband and

wife, is brought again into view.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

246-249. Davis, "Dictionary of the Bible": Purves and Davis, article

on "Ephesians, Epistle to the." Hastings, "Dictionary of the Bible":

Lock, article on "Ephesians, Epistle to." M'Clymont, "The New

Testament and Its Writers," pp. 99-103. Ellicott, "A New Testament

Commentary for English Readers," vol. iii: Barry, "The Epistles of

Paul the Apostle to the Ephesians, Philippians, and Colossians,"

pp. 9-60. "The Cambridge Bible for Schools and Colleges": Moule,

"The Epistle to the Ephesians." Zahn, "Introduction to the New

Testament," vol. i, pp. 479-522. Robinson, "St. Paul's Epistle to

the Ephesians." The two last-named works are intended primarily for

those who have some knowledge of Greek, but can also be used by

others.

LESSON XXV

CHRIST AND HIS FOLLOWERS

The Epistle to the Philippians is the only one of the letters of

Paul which is addressed to an approved church with whom he stood

on terms of untroubled intimacy and affection. In Galatians and

both the Corinthian epistles, serious errors in the churches

addressed, as well as unscrupulous personal criticism, lend a

tone of bitterness to the apostle's words; Romans, Colossians

and perhaps "Ephesians" are addressed to churches which he had

never seen. In some ways the little letter to Philemon is very

similar to Philippians. Both Philippians and Philemon display the

same perfect confidence in the readers, the same perfection of

courtesy, the same tone of untroubled cordiality. But Philemon is

addressed primarily to an individual, and Philippians to a church;

Philemon confines itself almost exclusively to one little personal

matter, while Philippians discusses a variety of topics. Among the

letters addressed to churches, perhaps the First Epistle to the

Thessalonians is more similar to Philippians, at least in tone, than

is any of the others. Like Philippians it is animated by a deep

satisfaction with the readers, and a certain pleasing simplicity

of manner. But here again of course there are wide differences.

First Thessalonians is addressed to an infant church, which has

just passed through its first trial, and needs the most elementary

instruction; in Philippians Paul is writing to old friends, to

a church which for ten years has endured bravely the hardships

incident to the Christian profession, and has shared in fullest

sympathy the joys and sorrows of the apostle's life.

During the ten years, moreover, which have elapsed between First

Thessalonians and Philippians, there has been a change in the

apostle himself, as well as in his readers. Those years of conflict

and labor and meditation and suffering have borne fruit in the

apostle's own thinking. His gospel was the same from the beginning,

but the expression of it has become richer and maturer and nobler

with the advancing years. Philippians is a wonderful letter.

Simplicity and profundity are here combined. This simple letter of

thanks, with its delicate courtesy and tactful admonition, has

engaged the profoundest study of the theologians, and touched the

grandest chords of the Christian heart.

1. THE ADDRESS. Phil. 1:1,2

The address of Philippians is remarkable because of the mention of

bishops and deacons, which occurs in this way in no other of the

Pauline Epistles. Possibly, as has been suggested, these officers

are here mentioned because they had had a special part in sending

the gifts of the church. It is important to observe that there was

a plurality of bishops in the Philippian church. At a later time,

when the "bishops" were exalted above the other presbyters, there

was only one bishop in every church. In The Acts and in the Pauline

Epistles, "bishop" and "presbyter" appear plainly as nothing more

than two names for exactly the same office.

It should be noticed that the title "apostle," which appears at the

beginning of all the other Pauline Epistles addressed to churches,

except First and Second Thessalonians, the two earliest, is lacking

in the address of Philippians. Perhaps in writing to such a devoted

church Paul considered it unnecessary to mention his apostleship

as he had regularly done in his epistles since the denial of it in

Galatia. On account of the peculiar nature of the Philippian church,

the Epistle to the Philippians partakes somewhat of the informality

and intimacy of such a letter as that to Philemon, where the title

is also lacking in the address.

Very naturally Timothy is associated with Paul in the address of

the epistle, for he had been one of Paul's companions in founding

the Philippian church. At what time Timothy had come to Rome we do

not know. His name appears also in the address of Colossians and of

Philemon. Luke, although he had journeyed with Paul to Rome, and was

in Rome at the time when Colossians and Philemon were written, Col.

4:14; Philem. 24, was apparently absent at the time of Philippians;

for since he, like Timothy, had assisted in founding the Philippian

church, and perhaps had even remained in Philippi for years after

the departure of the others, he would probably have been associated

in the address, or at least would have sent greetings, if he had

been at hand.

2. THE THANKSGIVING. Phil. 1:3-11

As might have been expected, the thanksgiving for the Christian

state of the readers is in this epistle of unusual cordiality. In

the mention of their "fellowship in furtherance of the gospel from

the first day until now," there is perhaps a delicate allusion to

the material assistance which they had sent him from time to time

and especially a little while before the writing of the letter;

but such material assistance was for Paul of course not the only,

or even the principal, manifestation of their fellowship. Here as

often, the thanksgiving runs over into a prayer--and this time it is

a prayer of singular beauty and depth.

3. PROGRESS OF AFFAIRS IN ROME. Phil. 1:12-30

In this section, Paul hastens to relieve the minds of his readers

about the course of events in Rome. Even his bonds, and the jealousy

of certain preachers, have resulted only in the furtherance of the

gospel. With regard to the outcome of his trial, there is every

reason to be hopeful. For his part he would prefer to depart and to

be with Christ, but there is still work for him to do. And whether

he is present or absent, let the Philippians give him joy by living

in a manner worthy of the gospel, and by being steadfast in the

persecutions which are bound to come to them as well as to him.

It is a high privilege not only to believe in Christ, but also to

suffer for him.

4. EXHORTATION TO UNITY. Phil. 2:1-18

With the utmost earnestness, Paul here appeals to his readers to

keep their Christian life free from selfishness and quarreling. The

stupendous "Christological" passage of the epistle, vs. 5-11, which

has given rise to endless discussion, is introduced merely in an

incidental way, in order to strengthen the apostle's exhortation. So

it is frequently in the letters of Paul. The apostle was always able

to make the profoundest verities of the faith immediately effective

in conduct. Theology in Paul was never divorced from practice.

The converse of the proposition, however, is also true. If Paul's

theology did not exist apart from practice, neither did his practice

exist apart from theology. It is the latter proposition which needs

to be emphasized to-day. Modern liberalism has sometimes endeavored

to reproduce Paul's religion apart from his theology; but the effort

has resulted in failure.

The example of Christ which Paul holds up before his readers

is briefly as follows: Originally Christ not only existed in

the form of God--that is, was in full possession of the divine

attributes--but also lived in glory, in a way befitting deity.

Instead, however, of keeping hold of this heavenly glory, he humbled

himself by becoming man. He laid aside, not indeed his divine

attributes, but the enjoyment of his divine glory. He who was Lord

of all took the form of a servant like other men. And even more. His

obedience extended even to death, and to the shameful death of the

cross. But after humiliation came exaltation. God gave to him a name

that is above every name. At the name of Jesus every knee shall bow,

in earth and in heaven, to the glory of God the Father.

5. THE MISSION OF TIMOTHY AND OF EPAPHRODITUS. Phil. 2:19-30

The personal appeal with which the preceding section closed leads

Paul to speak of the plans which he has for the comfort and help of

the readers. Timothy will be sent as soon as the issue of Paul's

trial is definitely in view; Epaphroditus will return to Philippi at

once.

6. WARNING AGAINST OPPONENTS. Phil., ch. 3

The men who are rebuked in very vigorous language in the former

part of this section evidently placed an excessive emphasis upon

circumcision and connection with the people of Israel. Perhaps also

they were advocates of a law righteousness. V. 9. The most obvious

suggestion is that they were Judaizers like those in Galatia, or

at least like the opponents of Paul in Corinth. Paul's account

in vs. 4-6 of the Jewish advantages, fully equal to those of his

opponents, which he counts as nothing in view of the superior

advantages of faith in Christ, is strikingly similar to II Cor.

11:21,22. If, however, Paul is here referring to Judaizers, it

looks as though they were at least as cautious as the opponents in

Corinth about presenting the claims of the law. At any rate, the

danger of a legalistic propaganda either in Philippi or in Rome does

not seem to be very seriously in view. Apparently the acute stage

of the Judaistic controversy is over. It is possible that Paul is

referring to Jews rather than Jewish Christians. We must remember

that Judaism in the first century was still an active missionary

religion. A Jewish propaganda, with stress upon circumcision and law

righteousness, might conceivably become, even in Philippi, where the

Jews seem not to have been numerous, a serious danger, if not to the

stability, at least to the rapid extension, of the Christian Church.

Finally, it is uncertain whether "the enemies of the cross of

Christ," Phil. 3:18, are the same as those who are combated in the

former part of the section.

Fortunately these various uncertainties do not affect the lofty

teaching of this part of the epistle. Whoever the opponents were,

what Paul says in opposition to them is the thing of real value.

In the wonderfully terse, complete, vigorous description of the

Christian salvation and of the Christian life which Paul gives in

ch. 3:7-14,20,21, the long years of the Judaistic controversy have

borne glorious fruit. The final, eternal truth of God, in classic

statement, has at last emerged triumphant from the conflict.

7. EXHORTATION, ACKNOWLEDGMENT, GREETINGS AND BENEDICTION. Phil.,

ch. 4

The principal contents of this section have been discussed in the

Student's Text Book. First Paul applies the general exhortation to

unity, Phil. 2:1-11, to the case of Euodia and Syntyche, and adds

certain other brief exhortations. The "true yokefellow" of ch. 4:3

probably refers to Epaphroditus, the bearer of the epistle. Then,

in a characteristically delicate and worthy manner, he acknowledges

the gift of the Philippians. Next, in just a word, he transmits,

along with his own, the greetings of his immediate companions, and

of the Roman church in general, especially of those members who were

connected, as slaves or officials, with the immediate service of the

emperor. Finally, with a brief benediction, the epistle closes.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age," pp.

249-251. Davis, "Dictionary of the Bible": Purves (edited) article

on "Philippians." Hastings, "Dictionary of the Bible": Gibb, article

on "Philippians, Epistle to the." M'Clymont, "The New Testament and

Its Writers," pp. 83-90. Ellicott, "A New Testament Commentary for

English Readers", vol. iii: Barry, "The Epistles of Paul the Apostle

to the Ephesians, Philippians, and Colossians," pp. 61-90. "The

Cambridge Bible for Schools and Colleges": Moule, "The Epistle to

the Philippians." Zahn, "Introduction to the New Testament," vol. i,

pp. 522-564. Lightfoot, "Saint Paul's Epistle to the Philippians."

The two last-named works are intended primarily for those who have

some knowledge of Greek, but can also be used by others.

LESSON XXVI

TRAINING NEW LEADERS

The emphasis which the Pastoral Epistles lay upon sound instruction

and upon orderly government is sometimes looked upon with distaste.

Orthodoxy and organization are thought to be destructive of

religious fervor. In the New Testament, however, the two aspects

of the Church's life appear side by side. In the New Testament,

enthusiasm and sanity are united. And the New Testament is right.

Religion is a concern of every individual soul--the final decision

must be made by every man in the immediate presence of his God--but

normally no man can do without association with his fellows.

The Church is a great permanent community. It is not merely an

aggregation, but an institution. To break away from its restraints

may be attractive, it may produce a certain temporary impression of

zeal and new life; but in the long run the old way is usually best.

The Pastoral Epistles, however, are sometimes thought to indicate

an unfortunate change in Paul himself as well as in the Church.

Some students would prefer to know only the Paul of Galatians and

Corinthians and Romans. This judgment is one-sided. The Pastorals

do not contradict, but supplement, the earlier letters. The earlier

period, no doubt, is the more inspiring; there is nothing in the

Pastoral Epistles like the first few chapters of First Corinthians,

or the fifth chapter of Second Corinthians, or the eighth chapter

of Romans. These passages are overpowering in the intensity of

their eloquence; the later letters are soberer, graver, more

matter-of-fact. These latter qualities, however, are much needed

in the Church. The Church needs enthusiasm; but she also needs

gravity and sanity. Her function is not merely evangelistic; it

is also conservative and educational. In both functions Paul was

a leader. The quiet gravity of the Pastoral Epistles supplements

the glories of Galatians and Romans. Only when these last epistles

are added to the others can the many-sided greatness of Paul be

fully appreciated. Exaggerations, moreover, should be avoided. The

soberness of the Pastorals is not commonplace. Back of the details

of organization, back of the concern for sound instruction, there

can be detected throughout the glow of the Pauline gospel. The

Pastoral Epistles, like the other letters of Paul, are a perennial

fountain of Christian life.

The Second Epistle to Timothy was clearly the last of the extant

epistles of Paul; but the order of First Timothy and Titus cannot be

certainly determined. The difficulty of reconstructing the history

implied by the Pastoral Epistles reveals anew the supreme value of

The Acts. After the conclusion of the Lucan narrative the historian

is almost helpless. From about A. D. 63 on into the second century,

the history of the Church is shrouded in profound darkness, with

gleams of light only here and there.

1. THE FIRST EPISTLE TO TIMOTHY

At the time when First Timothy was written, Paul had recently made a

journey to Macedonia. I Tim. 1:3. Perhaps he had gone thither from

Ephesus, though the words do not make that perfectly clear. At any

rate, he had directed Timothy to remain in Ephesus, where he hoped

to join him before long. In case of delay, however, he writes the

epistle. Chs. 3:14,15; 4:13.

On a previous occasion, perhaps by word of mouth when he had been

in Ephesus, he had warned Timothy to put a stop to certain false

teaching in the Church, and the warning is now reiterated in the

epistle. The exact nature of this teaching is somewhat difficult

to determine. Apparently it had been concerned with the Jewish

law. Ch. 1:7-11. Compare Titus 1:10,14. Like the false teaching at

Colossæ, it seems not to have been directly subversive of the truth

of the gospel. At least, however, it diverted attention from the

great things of the faith to useless questionings. I Tim. 6:4. The

myths and endless genealogies, ch. 1:4, compare 4:7, were perhaps

elaborations of the Old Testament history. Whether the ascetic

tendency which is combated in ch. 4:3,8, is connected with this same

teaching, is not certain, but is on the whole perhaps probable.

The first reference to the false teaching, ch. 1:3-10, leads Paul

to speak of the norm by which it could be combated. Vs. 11-20. That

norm was the gospel with which he had been intrusted. The bestowal

of the gospel had changed him from a blasphemer and persecutor

into an apostle. The gospel had been bestowed purely by the free

grace of Christ, and its content was the salvation which Christ

offers. A doxology to God, v. 17, is natural whenever that gospel

is mentioned. That gospel will overcome all error, and if attended

to diligently will prevent disasters like that which has befallen

Hymenæus and Alexander.

In the second chapter, Paul insists upon gravity and order in

the public worship of the Church. In the prayers which are to be

offered, the civil authority is not to be forgotten, even though it

be non-Christian. The sympathies of the Christian must be broad. God

desires all men to come to a knowledge of the truth.

The highest regular officers of the Church are in the third chapter

called "bishops." It is abundantly evident, however--especially from

Titus 1:5,7--that "bishop" is only another name for "presbyter" or

"elder." At a later time the term "bishop" was applied to an officer

who had the supreme oversight over a church and to whom the elders

were subject. These conditions did not prevail at the time of the

Pastoral Epistles. At first sight, indeed, it might seem as though

Timothy and Titus themselves were "bishops" in the later sense of

the word. But this also is false. Timothy and Titus do not appear

at all as officers of individual congregations. They had oversight

over a plurality of churches, and evidently their authority was

special and temporary. They did not fill an office which was

intended to become permanent in the Church, but were simply special

representatives of the apostle. As the apostles had no successors,

so no man after the apostolic age had a right to assume the

functions of Timothy and Titus.

The fourth chapter calls attention to the revelation of the Holy

Spirit, probably through the lips of Christian prophets, that in the

future there would appear apostates from the faith. The errorists

who are combated in vs. 7-10 are apparently to be regarded as

forerunners, still within the Church, of the more open apostasy

which is one day to follow.

The institution of the "widows," which is discussed in the fifth

chapter, is to us somewhat obscure. Evidently those who were

accounted "widows," being helpless, were entitled to support by the

church. The necessity of sound teaching, with emphasis upon the

really fundamental things of the faith, is again insisted upon; and

certain false teachers are accused of practicing or inculcating

piety as a means of worldly gain. Ch. 6:3-10. The last warning

of the epistle characteristically concerns vain babblings and

oppositions of a so-called knowledge. Probably these errors are

connected in some way with those which are combated in the first

section of the epistle. In the final words, "Grace be with you," the

"you" in the Greek, according to the best attestation, is plural;

and in the corresponding passages at the end of Titus and of Second

Timothy, it is certainly plural. This may furnish an indication--to

be added to more general considerations--that the Pastoral Epistles

were intended not merely for those to whom they are formally

addressed, but also to the churches under their care.

2. THE EPISTLE TO TITUS

The address of the Epistle to Titus is noteworthy for the long

addition to the title of the author, which is to be compared with

the similar addition in Romans.

At the time when the epistle was written, Paul had recently been

with Titus in Crete. Paul had not labored on that island before

the first Roman imprisonment. His journeys in the east between

the two imprisonments therefore involved something more than the

revisitation of former fields. The reason why Titus was left behind

in Crete was somewhat similar to the reason why Timothy, according

to First Timothy, was told to remain in Ephesus. Titus was to

give attention to organization, and to the maintenance of sound

instruction.

Like Timothy, Titus is given the power of establishing presbyters,

and of establishing them not merely in one church but in various

churches. The function of the presbyter was that of "bishop" or

"overseer." Titus 1:5-7. In vs. 9-16, the close connection of

organization with sound doctrine becomes particularly apparent. One

important function of the presbyters was to counteract the errors

which were springing up. The account of the errorists in Crete is

perhaps in some respects clearer than that which is given of the

related phenomenon in Ephesus. The false teachers were animated

by a love of gain. V. 11. Some of them were Jews or proselytes.

V. 10. They had a fondness for Jewish fables. Apparently, also,

they tried to atone for a lack of real inward purity by an outward

asceticism. Vs. 15, 16. They were concerned with vain questionings

and genealogies and legal disputes. These last are perhaps to be

regarded as casuistic discussions like those which play such a large

part in Jewish tradition.

The Epistle to Titus is somewhat richer than First Timothy in

personal details. After Titus has been relieved in Crete by Artemas

or Tychicus, who may soon be sent, he is to join Paul in Nicopolis.

Tychicus, it will be remembered, had served as Paul's messenger

during the first imprisonment. He was the bearer of Colossians

and Ephesians. The Nicopolis where Paul is intending to pass the

approaching winter, is probably the chief of the many cities of that

name, the Nicopolis in Epirus. Zenas, a lawyer otherwise unknown,

and the well-known Apollos, who appears so prominently in The

Acts and in First Corinthians, are to be furnished in Crete with

everything that they need for their further journey.

3. THE SECOND EPISTLE TO TIMOTHY

The First Epistle to Timothy and the Epistle to Titus are in many

respects strikingly similar. A certain strong family resemblance

extends also to Second Timothy. Evidently all three of the Pastoral

Epistles belong to the same general period of Paul's life, and were

intended to subserve similar purposes. Second Timothy, however, as

compared with the other two, exhibits some marked peculiarities.

The personal element, in particular, is in this letter much

more prominent. Second Timothy contains a wealth of interesting

biographical details about Timothy, about Paul, and about a very

considerable number of other persons. Some of these last are known

only from this epistle; others have been brought to our attention

again and again.

In Second Timothy Paul appears as a prisoner, no doubt at Rome.

This time there seems to be little hope of his release. Apparently

his imprisonment is not of long standing. Only recently he has been

at Corinth and at Miletus. II Tim. 4:20. He speaks in one place of

his first defense. V. 16. Some suppose that this is a reminiscence

of the trial which had taken place years before, during the first

imprisonment. More probably it refers to some preliminary hearing

which had only recently been held. Paul is oppressed with a sense

of loneliness, even more than during the first imprisonment. There

was no one to stand by him at his first hearing. For one reason

or another, his intimate associates have been scattered--some of

them, no doubt, for good and sufficient reasons, but Demas, at any

rate, out of an unworthy love of the world. Luke, fortunately, is

still with him; and Timothy, with Mark, is urged to come before

the winter. Vs. 11, 21. Mark seems to have changed since he turned

back from the work at Perga. At the beginning he was rebuked for

desertion; but now at the end he is one of the few faithful ones.

It is not quite clear where Timothy was when the letter was

addressed to him. The greeting to Priscilla and Aquila might seem

to point to Ephesus. They had lived there before; perhaps they

returned thither after a residence in Rome. Rom. 16:3. If Timothy

was in Ephesus, then Tychicus, who was sent thither, II Tim. 4:12,

was probably expected to linger by the way; otherwise his sending

would be no news to the reader of the letter. Something is to be

said, perhaps, for the view that Timothy was not at Ephesus, but

perhaps at Lystra, his original home.

The Second Epistle to Timothy contains warnings against false

teaching similar to those which appear in First Timothy and Titus.

But the characteristic feature of the letter is to be found in

the references to the apostle's own life. Even the warnings

and admonitions are brought into relation to these. Paul does

not hesitate to point to himself as an example for his beloved

followers. He does so, without a touch of vain glory, in the

simple consciousness of a divine commission. Second Timothy is

a letter of farewell, in which reminiscence and exhortation are

characteristically blended. It is a farewell from the apostle,

primarily for Timothy, though he is expecting to see Timothy again,

but also for all of the Pauline churches. The letter has taken

deep hold of every generation in the history of the Church. The

fitting end of a life of true service, the calm facing of death,

the certainty of heavenly communion with the Lord--these are the

things above all others that have been learned from the last of the

epistles of Paul.

* * * * *

IN THE LIBRARY.--Purves, "Christianity in the Apostolic Age,"

pp. 252-261. Davis, "Dictionary of the Bible": Purves, articles

on "Timothy" and "Titus." M'Clymont, "The New Testament and Its

Writers," pp. 104-115. Lewin, "The Life and Epistles of St. Paul,"

vol. ii, chs. vii, viii, ix, x and xi. Conybeare and Howson, "The

Life and Epistles of St. Paul," ch. xxvii. Stalker, "The Life of St.

Paul," pp. 133-136. Warfield, "Acts, Timothy, Titus and Philemon,"

in "The Temple Bible," pp. xxvii-xliii. Ellicott, "A New Testament

Commentary for English Readers," vol. iii, pp. 171-264: Spence, "The

Pastoral Epistles of St. Paul." "The Cambridge Bible for Schools and

Colleges": Humphreys, "The Epistles to Timothy and Titus." Zahn,

"Introduction to the New Testament," vol. ii, pp. 1-133. The last

named work is intended primarily for those who have some knowledge

of Greek, but can also be used by others.