An Introduction to the Critical Study and Knowledge of the Holy Scriptures

sea, in expectation of meeting Titus, and receiving an account of the success with which (he hoped) his former Epistle had been attended, and of the present state of the Corinthian church. (2 Cor. ii. 12.) But not meeting him there (13.), Paul proceeded to Macedonia, where he obtained the desired interview, and received satisfactory information concerning the promising state of affairs at Corinth. (vii. 5, 6.) From this country, and probably from Philippi (as the subscription imports), the apostle wrote the second letter (2 Cor. viii. 1-14. ix. 1-5.); which he sent by Titus and his associates, who were commissioned to hasten and finish the contribution among the Christians at Corinth, for the use of their poor brethren in Judæa. (ix. 2-4.) From these historical circumstances, it is generally agreed that this Epistle was written within a year after the former, that is, early in A. D. 58., and according to Dr. Bloch, at Beroea. The genuineness of this Epistle was never doubted; and as it is cited or referred to by nearly the same ancient writers, whose testimonies to the first Epistle we have given in the preceding section, it is not necessary to repeat them in this place.

II. The first Epistle to the Corinthians produced very different effects among them. Many amended their conduct, most of them showed strong marks of repentance, and evinced such respect for the apostle, that they excommunicated the incestuous person (2 Cor. ii. 5-11. vii. 11.); requested the apostle's return with tears (vii. 7.); and became zealous for him, that is, they vindicated the apostle and his office against the false teacher and his adherents. (vii. 7-11.) Others, however, of the Corinthians, adhered to the false teacher, expressly denied his apostolical ministry, and even furnished themselves with arguments which they pretended to draw from his first Epistle. He had formerly intimated his intention of taking a journey from Ephesus to Corinth, thence to visit the Macedonian churches, and from them to return to Corinth (2 Cor. i. 15, 16.); but the unhappy state of the Corinthian church led him to alter his intention, since he found he must have treated them with severity, had he visited them. (23.) Hence his adversaries charged him, 1. With levity and irresolution of conduct (2 Cor. i. 18.), and, therefore, he could not be a prophet; 2. With pride and tyrannical severity on account of his treatment of the incestuous person; 3. With arrogance and vain-glory in his ministry, therein lessening the authority of the law; and, 4. With being personally contemptible, intimating, that however weighty he might be in his letters, yet in person he was base and despicable. (2 Cor. x. 10.) Such were the principal circumstances that gave occasion to this second Epistle to the Corinthians, to which we may add their forwardness in the contribution for the poor saints in Judæa, and their kind and benevolent reception of Titus.

tion of his apostolic office and power, and his extraordinary
revelations, which far outshone the counterfeit glory of the
false teacher; but at the same time declares that he had rather
use meekness than exert his power, unless he should be
forced to do it by their contumacy and impenitence.1
IV. This Epistle consists of three parts; viz.
PART I. The Introduction. (i. 1, 2.),

PART II. The Apologetic Discourse of St. Paul, in which,
SECT. 1. He justifies himself from the imputations of the false
teacher and his adherents, by showing his sincerity and in-
tegrity in the discharge of his ministry; and that he acteu
not from worldly interest, but from true love for them, and
a tender concern for their spiritual welfare. (i. 3-24.
ii.-vii.)

SECT. 2. He exhorts them to a liberal contribution for their poor brethren in Judæa. (viii. ix.)

SECT. 3. He resumes his apology; justifying himself from the charges and insinuations of the false teacher and his followers; in order to detach the Corinthians from them, and to re-establish himself and his authority. (x.-xiii. 10.) PART III. The Conclusion. (xiii. 11—14.)

V. "The most remarkable circumstance in this Epistle is, the confidence of the apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous powers which he had exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to himself or to the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance, and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been any thing of imposture among the Christians, it was next to impossible, but such a conduct must have occasioned a disclosure of it."2

Of the effects produced by this second Epistle, we have no circumstantial account; for Saint Luke has only briefly noticed (in Acts xx. 2, 3.) Saint Paul's second journey to Corinth, after he had written this Epistle. We know, however, that he was there, and that the contributions were brought to him in that city for the poor brethren at Jerusalem (Rom. xv. 26.); and that, staying there several months, III. Agreeably to these circumstances the SCOPE of this he sent salutations from some of the principal members of Epistle is chiefly, 1. To account for his not having come to that church to the Romans. (xvi. 22, 23.) "From this time them so soon as he had promised, viz. not out of levity, but we hear no more of the false teacher and his party; and partly in consequence of his sufferings in Asia, which pre- when Clement of Rome wrote his Epistle to the Corinthians, vented him (2 Cor. i. 8. 11.), and partly that he might give Saint Paul was considered by them as a divine apostle, to them more time to set their church in better order, so that whose authority he might appeal without fear of contradiche might come to them with greater comfort. (ii. 3, 4.) 2. tion. The false teacher, therefore, must either have been To declare that his sentence against the incestuous person silenced by Saint Paul, in virtue of his apostolical powers, was neither rigid nor tyrannical (ii. 5-11.), but necessary and by an act of severity which he had threatened (2 Cor. and pious; and now, as excommunication had produced so xiii. 2, 3.); or this adversary of the apostle must have good an effect upon that offender, the apostle, commending the obedience of the Corinthians, exhorts them to absolve quitted the place. Whichever was the cause, the effect prohim from that sentence and to restore him to communion duced must operate as a confirmation of our faith, and as a ing the Gospel, which he does, not for his own glory, but for xii. 14. and xiii. 1, 2., in which passages the apostle mentions VI. A considerable chronological difficulty occurs in 2 Cor with the church. 3. To intimate his great success in preach-proof of Saint Paul's divine mission."3 the glory of the Gospel, which had peculiar efficacy upon his design of visiting Corinth a third time; whereas only one the Corinthians above others (2 Cor. iii.), and far surpassed visit before the date of this Epistle is noticed in the Acts the ministry of Moses (iv.), and was under a veil only to (xviii. 1.), about A. D. 51, and the next time that he visited those who were perishing. In preaching which Gospel he Greece (xx. 2.), about A. D. 57, no mention is made of his used all diligence and faithfulness, notwithstanding all his going to Corinth. And, indeed, for the reasons already afflictions for the Gospel; which afflictions, far from re- stated, he purposely avoided that city. It has been conflecting disgrace upon the Gospel, or its ministers, prepared jectured by Grotius, and Drs. Hammond and Paley, that his for him a far greater glory in heaven (v.), to which he first Epistle virtually supplied the place of his presence, and aspired, inviting others to do the same, by accepting the that it is so represented by the apostle in a corresponding grace of reconciliation tendered in the Gospel. 4. To stir passage. (1 Cor. v. 3.) Admitting this solution to be probathem up to lead a holy life, and particularly to avoid com- ble, it is, however, far-fetched, and is not satisfactory as a munion with idolaters. 5. To excite them to finish their contributions for their poor brethren in Judæa. (viii. ix.) 6. Lastly, to apologize for himself against the personal contemptibleness imputed to him by the false teacher and his adherents. (x.-xiii.) In the course of this apology, he reproves their vain-glory, and enters upon a high commenda

1 Roberts's Clavis Bibliorum, p. 754. The various emotions, which evi

dently agitated the mind of St. Paul when writing this epistle, and also his
elegance of diction, powers of persuasion, and force of argument, are all
admirably discussed and illustrated by M. Royaards, in his Disputatio Inau
guralis de alterâ Pauli ad Corinthios Epistola, et observanda in illià apos
toli indole et oratione. 8vo. Trajecti ad Rhenum, 1818.
2 Scott's Pref. to 1 Cor.

Michaelis, vol. iv. p. 74.

in those early times, the Christians were generally confounded with the Jews, it is not unlikely that both were included in this decree. At this time also, the city of Rome contained within herself the seeds of insurrection and civil war. The senate was secretly jealous of the emperor, who in his turn suspected the senate. The life even of the emperor was seldom free from danger: and the succession to the throne, after the death of Claudius, was purchased by largesses to the imperial guard. With the political notions cherished by the Jews, it is no wonder that they, in several instances, gave cause of suspicion to the Roman government, who would be glad of an opportunity to expel from the city, persons who were considered dangerous to its peace and security: nor is it improbable, on this account, that the Christians, under an idea of being the peculiar people of God, and the subjects of his kingdom alone, might be in danger of being infected with those unruly and rebellious sentiments. Under these circumstances, therefore, Saint Paul judged it necessary to exhort the Roman Christians to submit peaceably to the government under which they lived. He tells them, that the powers that be (Rom. xiii. 1.), or the constituted authorities, are ordained of God, and forbids them to meddle with those who endeavoured to effect a change in the government. The reigning emperor at this time was that monster of iniquity, Nero.

$i. Not by Works. (i. 18.)

For the Gentiles (i. 19-32.),

The Jews (ii. iii. 1-18.),

and both together (iii. 19, 20.), are under sin. Sii. But by faith, in which it is shown

That we are justified by faith alone (iii. 21-31.),

As appears by the example of Abraham and the testimony of David (iv.);

And the privileges and blessings of Abraham's seed by faith are shown to be far greater than those which belonged to his seed by natural descent (as described in Rom. ii. 17-20.) These privileges of true believers in Christ are, 1. Peace with God (v. 1.); 2. Joy in hope of the glory of God (2.), which tribulation cannot prevent, but rather promotes (3-10.); 3. Rejoicing in God himself as reconciled to us through Christ, which however affords no countenance to sin, but requires evangelical obedience to God (11-21.), whence flows, 4. Mortification of sin and newness of life, as another evidence and effect of justification (vi.); 5. The freedom of justified persons from the malediction of the law, and is irritation to sin (vii.); 6. Freedom from condemnation, and ultimate glorification. (viii.)

SECT. 2. Concerning the equal privileges of Jewish and Christian believers (ix.-xi.), in which the apostle, after expressing his affectionate esteem for the Jewish nation (ix. 1— 5.),4 proceeds to show:

§ i. That God's rejection of great part of the seed of Abraham, and also of Isaac, was an undeniable fact. (ix. 6-13.)

§ ii. That God had not chosen them (the Jews) to such peculiar privileges, for any kind of goodness either in themselves or their fathers. (14-24.)

Having thus proved his point, he answers the following objections which might be made to it.

studied the law." Saint Paul answers, if a knowledge of the law, without
Objection 1. "The Jews were well grounded in their knowledge, and
the performance of it, could justify them, God would not have condemned
the Gentiles, who knew the law by nature. (ii. 13-16.)
were admitted by an outward sign to a covenant with God; but this sign
Objection 2. "The Jews were circumcised." Answer. That is, they
will not avail those who violate the covenant. (ii. 25-29.)

Objection 3. "According to this doctrine of Saint Paul, the Jews have no
still have advantages; for to them are committed the oracles of God. But
advantage above the Gentiles, which is manifestly false." Answer. They
their privileges do not extend so far, that God should overlook their sins,
which Scripture earnestly condemns even in Jews. (iii. 1–19.)
Hence is no remission, but only the knowledge of sin. (iii. 20.)
Objection 4. "They had the Levitical law and sacrifices." Answer.

From the preceding arguments Saint Paul infers, that Jews and Gentiles must be justified by the same means, namely, without the Levitical law, through faith in Christ; and in opposition to the imaginary advantages of the Jews, he states the declaration of Zechariah, that God is not the God of the Jews only, but also of the Gentiles. (iii. 21-31.) As the whole blessing was promised to those who were the faithful descendants of Abraham, whom both scripture and the Jews call his child

The preceding view of the tenets held by the Heathens and Jews of Rome will enable us to ascertain the SCOPE or design of Saint Paul in writing this epistle, which was to confute the unbelieving; to instruct the believing Jew; to confirm the Christian, and to convert the idolatrous Gentile: and to place the Gentile convert upon an equality with the "Jewish in respect of his religious condition, and his rank in the divine favour. These several designs he reduces to one scheme, by opposing or arguing with the infidel or unbelieving Jew, in favour of the Christian or believing Gentile. "Upon this plan, if the unbelieving Jew escaped and remained unconvinced, yet the Christian Jew would be more inoffensively and more effectually instructed in the nature of the Gospel, and the kind brotherly regards he ought to have for the believing Gentiles, than if he had directed his discourse immediately and plainly to him. But, if his argument should fail in reference to the believing Jew, yet the believing Gentile would see his interest in the covenant and kingdom of God as solidly established by a full confutation of Jewish objections (which were the only objections that could with any show of reason be advanced against it), as if the Epistle had been written for no other purpose. And thus it is of the greatest use to us at this day. It is also at present exceedingly useful, as it entirely demolishes the en-therefore it was the will of God to restore immortality by a new spiritual grossing pretensions and imposing principles of the church of Rome; for a professed faith in Christ, and a subjection to Him, are in this Epistle fully shown to be the only Gospel condition of a place in his church, an interest in the covenant of God, and of Christian fellowship. By this extensive principle God broke down the pales of his own ancient enclosure, the Jewish church; and therefore, by the same principle, more strongly forbids the building of any other partition wall of schemes and terms of Christian fellowship."2

VII. This Epistle consists of four parts; viz. PART I. The Introduction. (ch. i. 1—15.) PART II. contains the Doctrinal Part of the Epistle concerning Justification. (i. 16—32. ii.—xi.); in which we have, SECT. 1. The proposition concerning the extent of the Gospel (i. 16.)3 and the demonstration of that proposition (i. 17.), in which it is shown that justification is to be attained,

Michaelis, vol. iv. pp. 89-102. Dr. J. Taylor on Rom. xiii. 1. 2 Dr. J. Taylor's Preface to the Epistle to the Romans, p. clxii. Michaelis has given the following more logical view of the argumentative part of the Epistle to the Romans, which may be not unacceptable to the reader. The principal point, he observes, which Saint Paul intended to prove, was, that the Gospel reveals a righteousness unknown before, and to which both Jews and Gentiles have an equal claim. (Rom. i. 15, 16.3 In order to prove this point he shows (i. 18.-iii. 20.) that both Jews and Gentiles are "under sin," that is, that God will impute their sins to Jews as well as to Gentiles. His proof of this position may be reduced to the following syllogisms. (i. 17-24.) "The wrath of God is revealed against those who hold the truth in unrighteousness; that is, who acknowledge the truth, and yet sin against it." (i. 18.)

The Gentiles acknowledged truths; but partly by their idolatry, and partly by their other detestable vices, they sinned against the truths which they acknowledged.

Therefore the wrath of God is revealed against the Gentiles, and punishes them. (i. 19-32.) "The Jews have acknowledged more truths than the Gentiles, and yet they sin. (ii. 1. 17-24.)

Consequently the Jewish sinners are yet more exposed to the wrath of God." (ii. 1-12.)

ren, he proves his former assertion from the example of Abraham; who was an idolater before his call, but was declared just by God, on account of his faith, long before his circumcision. Hence Saint Paul takes occaproceeds to prove from the equity of God that the Jews had no advantages sion to explain the nature and fruits of faith. (iv. 1.-v. 1-11. He then above the Gentiles, with respect to justification. Both Jews and Gentiles had forfeited* life and immortality, through the common father of their

race, whom they themselves had not chosen as their representative. If head of a covenant, which was Christ, it was just that both Jews and Gentiles should have an equal share in this new representative of the human

race. (v. 12-21.)

He shows that the doctrine of justification, as he had stated it, lays us under the strongest obligations to holiness (vi. 1-23.); and that since the death of Christ we are no longer concerned with the law of Moses; for our justification arises from our appearing in the sight of God, as if actually dead with Christ, on account of our sins; but the law of Moses was not given to the dead. On this occasion he evinces at large, that the preceding consideration does not affect the eternal power of God over us, and that while we are under the law of Moses, we perpetually become subject to death, even by sins of inadvertency. (vii. 1-end.) Hence he concludes, that all those, and those only, who are united with Christ, and for the sake of this union live not according to the flesh, are free from all condemnation of the law, and have an undoubted share in eternal life. (viii. 1-17.)

Having described the happiness of all such persons, he is aware that the Jews, who expected temporal blessings, would object to him, that Christians, notwithstanding what he had said, endured many sufferings in this world. This objection he obviates (viii. 18-39.), and shows that God is not the less true and faithful because he does not justify, but rather x. xi.) In discussing this delicate topic he displays the utmost caution on rejects and punishes the Jews who would not believe in the Messiah. (ix. account of the prejudices of his countrymen the Jews. He shows that the promises of God were never made to all the posterity of Abraham; and that God always reserved to himself the power of choosing those sons of Abraham, whom for Abraham's sake he intended to bless, and of punishing the wicked sons of Abraham: and that, with respect to temporal happiness or misery, even their good or ill conduct did not determine his choice. Thus Ishmael, Esau, the Israelites in the Desert in the time of Moses, and the greater part of that nation in the time of Isaiah, were rejected and made a sacrifice of his justice. (ix. 1-29.) He then shows that God had reason to reject most of the Jews then living, because they would not believe in the Messiah, though the Gospel had been preached to them plainly enough (ix. 30.-x.): yet, that God had not rejected all his people, but was still fulfilling his promises on many thousand natural descendants of Abraham, who believed in the Messiah; and would in a future period fulfil them upon more; for that all Israel would be converted. (xi. 1-32.) And he concludes with expressing his admiration of the wise counsels of God. (33-36.) Michaelis, vol. iv. pp. 102-106.

The genuineness and proper interpretation of Rom. ix. 5. (which contains one of the most decisive testimonies to the divinity of Jesus Christ, in the New Testament), are satisfactorily established by Mr. Holden in his Scripture Testimony to the Divinity of Jesus Christ, pp. 51–56.

* Michaelis's expression, as translated by Bishop Marsh, is "foretold." but the sense evidently requires "forfeited."

$ iii. That his acceptance of the Gentiles, and rejection of many of the
Jews, had been predicted both by Hosea and Isaiah. (25-33.)
$ iv. That God had offered salvation to both Jews, and Gentiles on the

should be saved." (11-31.)

same terms, though the Jews rejected it. (x. 1-21.) Sv. That, though the Israelites were rejected for their obstinacy, yet that rejection was not total; there still being a remnant among them who did embrace and believe the Gospel. (xi. 1-10.) $ vi. That the rejection of the rest was not final, but in the end "all Israel § vii. And that, in the mean time, even their obstinacy and rejection served to display the unsearchable wisdom and love of God. (32-36.) PART III. comprises the Hortatory or Practical Part of the Epistle (xii-xv. 1-14.), in which the apostle urges Christian believers to act in a manner suitable to their high and holy calling: with this view he exhorts them, SECT. 1. To dedicate themselves to God, and to demean themselves as fellow-members of Christ's body. (xii. 1-8.) SECT. 2. To Christian love and charity. (xii. 9-21.) SECT. 3. To obedience to the constituted authorities (xiii. 1-7.), and the exercise of mutual love. (8-14.) SECT. 4. How those who are strong in faith should conduct themselves towards their weak brethren. (xiv. xv. 1-13.) ART IV. The Conclusion, in which Saint Paul excuses himself.

Partly for his boldness in thus writing to the Romans (xv. 14 21.), and partly for not having hitherto come to them (22.), but promises to visit them, recommending himself to their prayers (23-33.); and sends various salutations to the brethren at Rome. (xvi.)1

VIII. In perusing this epistle it will be desirable to read, at least, the first eleven chapters, at once, uninterruptedly as every sentence, especially in the argumentative part, bears an intimate relation to, and is dependent upon the whole discourse, and cannot be understood unless we comprehend the scope of the whole. Further, in order to enter fully into its spirit, we must enter into the spirit of a Jew in those times, and endeavour to realize in our own minds his utter aversion from the Gentiles, his valuing and exalting himself upon his relation to God and to Abraham, and also upon his law, pompous worship, circumcision, &c. as if the Jews were the only people in the world who had any right to the favour of God. Attention to this circumstance will show the beauties of the apostle's style and argument, and that this Epistle is indeed, "a writing which, for sublimity and truth of sentiment, for brevity and strength of expression, for regularity in its structure, but, above all, for the unspeakable importance of the discoveries which it contains, stands unrivalled by any mere human composition; and as far exceeds the most celebrated writings of the Greeks and Romans, as the shining of the sun exceeds the twinkling of the stars."2

On the undesigned coincidences between this Epistle and the Acts of the Apostles, see Dr. Paley's Hora Paulina, Chap. II.

SECTION IV.

ON THE FIRST EPISTLE TO THE CORINTHIANS.

wisdom, and knowledge of their Christian liberty, and thus undermined his influence, and the credit of his ministry. Hence two parties were formed; one of which contended strenuously for the observance of Jewish ceremonies, while the other, misinterpreting the true nature of Christian liberty, indulged in excesses which were contrary to the design and spirit of the Gospel. One party boasted that they were the followers of Paul; and another, that they were the followers of Apollos.. The Gentile converts partook of things offered The native Corinthian converts had not so entirely eradicated to idols, which the Jewish Christians affirmed to be unlawful. that lasciviousness to which they had been addicted in their heathen state, but that they sometimes committed the vilest crimes: and one of them had even proceeded so far as to marry his stepmother. Some of them, also, supporting themselves by philosophical arguments and speculations, denied the resurrection of the dead. The richer members of the church misconducted themselves at the celebration of the Lord's Supper; while others, who possessed spiritual gifts, behaved themselves insolently, on account of their acquirements. Women also, with unveiled heads, spoke in their assemblies for divine worship. It further appears that many the Heathen tribunals, instead of bringing their complaints of the Corinthian Christians prosecuted their brethren before before Christian tribunals; and that violent controversies were agitated among them concerning celibacy and mar

riage.

Although these evils originated (as above noticed) chiefly with the false teachers, yet they are in part at least to be ascribed to the very corrupt state of morals at Corinth. It is well known that at the temple of Venus, erected in the centre of that city, one thousand prostitutes were maintained in honour of her. Hence it happened that some, who professed themselves Christians, regarded the illicit intercourse of the sexes as a trifling affair: and as the eating of things offered to idols was, in itself, an indifferent thing, they frequently went to the temples of the heathen deities to partake of the meat that had been there sacrificed, by which means they rendered themselves accessary to idolatry.

II. The OCCASION on which this Epistle was written, appears from its whole tenor to have been twofold, viz.

First, the information which the apostle had received from some members of the family of Chloe, while he was at Ephesus, concerning the disorders that prevailed in the church at Corinth; such as, 1. Schisms and divisions (1 Cor. i: 11. et seq.); 2. Many notorious scandals, as the prevalence of impurity, incests, covetousness, lawsuits of Christians before Pagan magistrates (v. vi.); 3. Idolatrous communion with the Heathens at their idol-feasts (viii. x.); 4. Want of decorum and order in their public worship (xi. 2-16. xiv.); Gross profanation of the Lord's Supper (xi. 17-34.); and, 6. The denial of the resurrection and eternal life. (xv. 12. et seq.)

The second cause of Saint Paul's writing this Epistle was his receiving a letter from the church at Corinth, by the hands of Stephanas, Fortunatus, and Achaicus (xvi. 17. vii. 1.), in which the Corinthian Christians requested his advice concerning some particular cases; as, 1. Concerning marriage (vii. 1. et seq.); 2. Things sacrificed to idols (viii.); 3. Spiritual gifts (xii.); 4. Prophesying, or teaching and instructing collections for the poor brethren in Judæa. (xvi. 1. et seq.)5.

I. State of the Corinthian church. II. Occasion of this Epis-others (xiv.); and, 5. Concerning the making of charitable tle.-III. Its scope and analysis.—IV. Date and genuineness. -V. Examination of the question, how many epistles Paul | wrote to the Corinthians ?

Hence we learn that Saint Paul maintained a constant intercourse with the churches which he had planted, and was acquainted with all their circumstances. They seem to have applied to him for advice in those difficult cases, which their own understanding could not solve; and he was ready, on all occasions, to correct their mistakes.

I. CHRISTIANITY was first planted at Corinth by Saint Paul himself, who resided here a year and six months between the years 51 and 53. The church consisted partly of Jews and partly of Gentiles, but chiefly of the latter; whence the apostle had to combat, sometimes with Jewish superstition, and sometimes with Heathen licentiousness. On Saint Paul's departure from Corinth, he was succeeded by Apollos, "an eloquent man, and mighty in the Scriptures," who preached the Gospel with great success. (Acts xviii. 24-28.) Aquila and Sosthenes were also eminent teachers in this church. (xviii. 2. 1 Cor. i. 1.) But, shortly after Saint Paul quitted this church, its peace was disturbed by the intrusioningly divides itself into three parts. of false teachers, who made great pretensions to eloquence,

1 Lardner's Works, 8vo. vol. vi. pp. 325-327.; 4to. vol. iii. p. 297.; Michaelis, vol. iv. pp. 89-92.; Rosenmüller, Scholia, tom. iii. pp. 352-360.; Whitby's and Macknight's Prefaces to the Epistle to the Romans; Bloch, Chronotaxis Scriptorum Divi Pauli, pp. 204-215.; Rambach, Introd. in Epistolam Pauli ad Romanos, pp. 1-118; Hug's Introd. to the New Test. vol. ii. pp. 408-425. Calmet, Preface sur l'Epitre de St. Paul aux Romains. a Macknight on the Epistles, vol. i. p. 407. 4to. edit.

For an account of the city of Corinth, before the planting of Christianity, see the Historical and Geographical Index in Volume II.

Ill. The SCOPE of this Epistle, therefore, is conformable to the circumstances that caused the apostle to write it, and in like manner is twofold; viz. 1. To apply suitable remedies to the disorders and abuses which had crept into the church at Corinth; and, 2. To give the Corinthians satisfactory answers on all those points concerning which they had requested his advice and information. The Epistle accord

PART 1. The Introduction (i. 1-9.), in which Paul expresses his Satisfaction at all the Good he knew of them, particularly at their having received the Gifts of the Holy Spirit, for the Confirmation of the Gospel.

The reader will find an instructive account of the state of the church at Corinth in Prof. Storr's Note Historica, epistolarum Paulli ad Corin thios interpretationi inservientes, in the second volume of his Opuscula Academica, pp. 242-266.

Roberts's Clavis Bibliorum, p. 748.

PART II. discusses various Particulars adapted to the State of | ure from Corinth, went into Asia, and visited Ephesus, Jethe Corinthian Church; which may be commodiously arranged into two Sections.

SECT 1. contains a reproof of the corruptions and abuses
which disgraced the church. (i. 10. vi. 1–20.)
$i. The apostle rebukes the sectaries among them, and defends himself
against one or more Corinthian teachers, who had alienated most of
the Corinthians from him; and adds many weighty arguments to
reunite them in affection to himself, as having first planted the Gospel
ii. A reproof for not excommunicating an incestuous person, who had
married his own step-mother. (v.)

among them. (i. 10-31. ii.-iv.)

§ iii. A reproof of their covetous and litigious temper, which caused them to prosecute their Christian brethren before heathen courts of judicature. (vi. 1-9.)

$iv. A dissuasive from fornication,-a sin to which they had been extremely addicted before they were converted, and which some of the Corinthians appeared to have considered an indifferent matter. The enormity of this sin is very strongly represented. (vi. 10-20.)

their conversion. (17-24.)

rusalem, and Antioch, after which, passing through Galatia and Phrygia, he returned to Ephesus, where he remained three years. (Acts xviii. 18-23. xix. 1. xx. 31.) At the close of his residence at Ephesus, Saint Paul wrote this Epistle, as appears from 1 Cor. xvi. 8. where he says, I will tarry at Ephesus until Pentecost; and that it was written at the preceding passover, is further evident from 1 Cor. v. 7. where the apostle uses this expression, ye are unleavened,— that is, ye are now celebrating the feast of unleavened bread. Now, as Saint Paul's departure from Ephesus, after residing there three years, took place about the year of Christ 56, it follows that the first Epistle to the Corinthians was written about that time."

thians was never doubted. It was cited or alluded to repeatThe genuineness of Saint Paul's first Epistle to the Corin

SECT. 2. contains an answer to the questions which the Co-edly by Clement of Rome, Ignatius, and Polycarp, in the rinthian church had proposed to the apostle. (vii.-xv.) $i. Directions concerning matrimony (vii. 1-16.), the celibacy of virgins (25-38.) and widows (39-40.); in which Saint Paul takes occasion to show that Christianity makes no alteration in the civil conditions of men, but leaves them under the same obligations that they were before $ii. Concerning the lawfulness of eating things sacrificed to idols, show. ing when they may, and when they may not, be lawfully eaten. (viii. -xi. 1.) § iii. Saint Paul answers a third query concerning the manner in which women should deliver any thing in public, when called to it by a divine impulse. He particularly censures the unusual dress of both sexes in prophesying, which exposed them to the contempt of the Greeks, among whom the men usually went uncovered, while the women were veiled. (xi. 2-17.) § iv. A reproof of their irregularities, when celebrating the Lord's Supper, with directions for receiving it worthily. (xi. 17-34.) $v. Instructions concerning the desiring and exercising of spiritual gifts. $ vi. The certainty of the resurrection of the dead defended against the

first century. In the following century it was cited by TaIn the third century, this Epistle was acknowledged to be tian, Irenæus,10 Athenagoras, and Clement of Alexandria.12 Saint Paul's by Tertullian,13 Caius,14 and Origen.15 The testimonies of later writers are too numerous and explicit to render any detail of them necessary.

(xii.-xiv.)1

false teacher or teachers. (xv.)

It appears from the twelfth verse of this chapter that the doctrine of the resurrection from the dead was denied by certain false teachers; in consequence of which Saint Paul discusses the three following questions: I. Whether there will be a resurrection from the dead?

II. What will be the nature of the resurrection-bodies?

V. An important question has been much agitated, Whether Saint Paul wrote any other Epistle to the Corinthians besides those we now have. In 1 Cor. v. 9. the following words occur-Ezpafce iμw & in eison, which in our version is rendered-I have written to you in an epistle. From this text it has been inferred, that Saint Paul had already written to the Corinthians an Epistle which is no longer extant, and to which he alludes; while others contend, that by This, he means only the Epistle which he is writing. The former opinion is advocated by Calvin, Beza, Grotius, Cappel, Witsius, Le Clerc, Heinsius, Mill, Wetstein, Beausobre, Bishop Pearce, Dr. Doddridge, Mr. Scott, Michaelis, Storr, Rosenmüller, Hug, and Schleusner: and the latter opinion, after Chrysostom, Theodoret, and other fathers, is defended by Fabricius, Glassius, Calmet,

III. What will become of those who will be found alive at the day of Dr. Whitby, Stosch, Jer. Jones, Drs. Edwards, Lardner, and

judgment?

I. He proves the doctrine of the resurrection,

1. From Scripture. (1--4.)

2. From eye-witnesses of Christ's resurrection. (5—12.)

3. By showing the absurdity of the contrary doctrine:-Thus,

i. If the dead rise not, Christ is not risen. (13.)

ii. It would be absurd to have faith in him, according to the preaching
of the Gospel, if He be not risen. (14.)
iii. The apostles, who attest his resurrection, must be false witnesses.

(15.)

iv. The faith of the Corinthians, who believe it, must be vain. (16, 17.) v. All the believers, who have died in the faith of Christ, have perished, vi. Believers in Christ are in a more miserable state than any others,

if Christ be not risen. (18.)

if there be no resurrection. (19.)

vii. Those, who were baptized in the faith that Christ died for them, and rose again, are deceived. (29.)

viii. The apostles and Christians in general, who suffer persecution, on the ground that, after they had suffered awhile here, they shall have a glorious resurrection, are acting a foolish and unprofitable part. (30-35.)

II. He shows what will be the nature of the resurrection-bodies, and in what manner this great work will be performed. (35-49.)

III. He shows what will become of those who will be found alive at the day of judgment. (50-57.) This important and animating discussion is folLowed by

Macknight, Purver, Archbishop Newcome, Bishop Tomline (whose words are adopted by Bishop Mant and Dr. D'Oyly), and Bishop Middleton. A third opinion is that of Dr. Benson, which is acceded to by Dr. Clarke, viz. that Saint Paul refers to an Epistle which he had written, or begun to write, but had not sent; for, on receiving further information from Stephanas, Fortunatus, and Achaicus, he suppressed that, and wrote this, in which he considers the subject more at large. The weight of evidence, however, is most decidedly in favour of the opinion, that the apostle wrote only the two epistles now extant, which bear his name.16

On the undesigned coincidences between this Epistle andthe Acts of the Apostles, see Dr. Paley's Hora Paulina, Chap. III.17

The use which we should make of this doctrine. (58.)a PART III. contains the Conclusion, comprising Directions relative to the Contributions for the Saints at Jerusalem,3 pro-I. mises that the Apostle would shortly visit them, and Salutations to various Members of the Church at Corinth. (xvi.)

SECTION V.

ON THE SECOND EPISTLE TO THE CORINTHIANS.

Date and where written.-II. Occasion of this Epistle.III. Scope.-IV. Synopsis.-V. Observations on this Epistle.-VI. A supposed chronological difficulty elucidated.

IV. Although the subscription to this Epistle purports that it was written at Philippi, yet, as this directly contradicts I. THE preceding Epistle, we have seen, was written Saint Paul's own declaration in xvi. 8., we must look to the from Ephesus about the year 57, before Saint Paul's deEpistle itself for notes of time, that may enable us to ascer-parture from that city. On quitting Ephesus he went to tain its date. We have seen that Saint Paul, on his depart- Troas, which place was situated on the shore of the Ægean

On the subject of the spiritual gifts discussed in chap. xii. the reader is referred to Dr. Bloomfield's Recensio Synoptica, vol. vi. pp. 552-570. 2 Dr. A. Clarke on 1 Cor. xv.

The Jews, who lived out of Palestine, were chiefly engaged in trade, and were generally in more affluent circumstances than those who resided in Judæa, to whom they usually sent an annual relief. (Vitringa de Syn., Vet. lib. iii. p. i. c. 13.) Now, as the Gentile Christians became brethren to the Jews, and partook of their spiritual riches, Saint Paul thought it equitable that the Greek Christians should contribute to the support of their poorer brethren in Judæa. (Rom. xv. 26, 27.) When he was at Jerusalem, he had promised Peter and James that he would collect alms for this purpose (Gal. ii. 10.); and accordingly we find (1 Cor. xvi. 1-4.) that he made a collection among the Christians at Corinth. Michaelis, vol. iv.

p. 61.

See p. 324. supra. Michaelis is of opinion that the mistake in the sub. scription arose from misunderstanding dispoμa (xvi. 5.) to mean I am now travelling through, instead of "my route is through Macedonia," which it evidently means. Vol. iv. p. 43.

Michaelis, vol. iv. p. 42. Paley's Hora Paulinæ, p. 96. Mill, Whitby,
Michaelis, Benson, and almost all modern commentators and critics, agree
in the above date.
Lardner's Works, 8vo. vol. ii. p. 36.; 4to. vol. i. p. 297.
Ibid. 8vo. vol. ii. pp. 74, 75.; 4to. vol. i. pp. 318, 319.

8 Ibid. 8vo. vol. ii. pp. 91. 94.; 4to. vol. i. pp. 327. 329.

9 Ibid. 8vo. vol. ii. p. 140.; 4to. vol. i. p. 355.

10 Ibid. 8vo. vol. ii. p. 163.; 4to. vol. i. p. 868.

11 Ibid. 8vo. vol. ii. p. 185.; 4to. vol. i. p. 380.
12 Ibid. 8vo. vol. ii. p. 222.; 4to. vol. i. P. 401.
13 Ibid. 8vo. vol. ii. p. 263.; 4to. vol. i. p. 423.

14 Ibid. Svo. vol. ii. pp. 374, 375.: 4to. vol. i. pp. 482, 483.
15 Ibid. 8vo. vol. ii. p. 471.; 4to. vol. i. p. 535.

16 See this subject discussed, supra, Vol. I. pp. 57, 58.

1 Lardner's Works, 8vo. vol. vi. pp. 314, 315.; 4to. vol. iii. p. 291., Michaelis, vol. iv. pp. 42-62. 68, 69.; Hug's Introduction, vol. ii. pp. 368 385.; Rosenmüller, Scholia, tom. iv. pp. 1-7. Whitby's and Macknight's Prefaces; Bloch, Chronotaxis, Scriptorum Pauli, pp. 160-172. Calmet, Preface sur la premiere Epitre de Saint Paul aux Corinthiens.

PART II. The Apologetic Discourse of St. Paul, in which,
SECT. 1. He justifies himself from the imputations of the false
teacher and his adherents, by showing his sincerity and in-
tegrity in the discharge of his ministry; and that he acted
not from worldly interest, but from true love for them, and
a tender concern for their spiritual welfare. (i. 3—24.
ii.-vii.)

SECT. 2. He exhorts them to a liberal contribution for their poor brethren in Judæa. (viii. ix.)

ing the Gospel, which he does, not for his own glory, but for xii. 14. and xiii. 1, 2., in which passages the apostle mentions VI. A considerable chronological difficulty occurs in 2 Cor the glory of the Gospel, which had peculiar efficacy upon his design of visiting Corinth a third time; whereas only one the Corinthians above others (2 Cor. iii.), and far surpassed visit before the date of this Epistle is noticed in the Acts the ministry of Moses (iv.), and was under a veil only to (xviii. 1.), about A. D. 51, and the next time that he visited those who were perishing. In preaching which Gospel he Greece (xx. 2.), about A. D. 57, no mention is made of his used all diligence and faithfulness, notwithstanding all his going to Corinth. And, indeed, for the reasons already afflictions for the Gospel; which afflictions, far from re-stated, he purposely avoided that city. It has been conflecting disgrace upon the Gospel, or its ministers, prepared jectured by Grotius, and Drs. Hammond and Paley, that his for him a far greater glory in heaven (v.), to which he first Epistle virtually supplied the place of his presence, and aspired, inviting others to do the same, by accepting the that it is so represented by the apostle in a corresponding grace of reconciliation tendered in the Gospel. 4. To stir passage. (1 Cor. v. 3.) Admitting this solution to be probathem up to lead a holy life, and particularly to avoid com- ble, it is, however, far-fetched, and is not satisfactory as a munion with idolaters. 5. To excite them to finish their contributions for their poor brethren in Judæa, (viii. ix.) 6. Lastly, to apologize for himself against the personal contemptibleness imputed to him by the false teacher and his adherents. (x.-xiii.) In the course of this apology, he reproves their vain-glory, and enters upon a high commenda

with the church. 3. To intimate his great success in preach-proof of Saint Paul's divine mission."3

1 Roberts's Clavis Bibliorum, p. 754. The various emotions, which evidently agitated the mind of St. Paul when writing this epistle, and also his elegance of diction, powers of persuasion, and force of argument, are all admirably discussed and illustrated by M. Royaards, in his Disputatio Inan guralis de alterâ Pauli ad Corinthios Epistola, et observanda in illià apos toli indole et oratione. 8vo. Trajecti ad Rhenum, 1818. 2 Scott's Pref. to 1 Cor.

a Michaelis, vol. iv. p. 74.

« Előző Tovább »

Könyvek