CORNELL 
 
 UNIVERSITY 
 
 LIBRARY 
 
 GIFT OF 
 
 Kathryn Keyser 
 
Cornell University Library 
 BS2650 .N93 
 
 Selected ^mJSUSLL^JOS^ 
 
 olin 
 
 3 1924 029 292 939 
 
Cornell University 
 Library 
 
 The original of this book is in 
 the Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924029292939 
 
Selected Epistles of Paul 
 
 BRIEF INTRODUCTIONS, OUTLINES 
 AND NOTES 
 
 Edward Everett Nourse 
 
 Professor of Biblical Theology, Hartford 
 Theological Seminary 
 
 National Board 
 
 of the Young Womens Christian Associations 
 
 of the United States of America 
 
 600 Lexington Avenue 
 
 New York City 
 
j\n$i^ 
 
 Copyright, January, 1915, by 
 
 The National Board of the 
 
 Young Womens Christian Associations of the 
 
 United States of America 
 
CONTENTS 
 
 PAGE 
 
 Preface ... .5 
 
 Suggestions as to the Study of Paul's Epistles 7 
 
 Chronological Table of the Life of Paul . 17 
 
 I. Thessalonians . . 25 
 
 I. Corinthians . . 41 
 
 The Epistle to the Galatians 89 
 
 The Epistle to the Colossians 109 
 
 The Epistle to Philemon .... 120 
 
 The Epistle to the Philippians . . 123 
 
PREFACE 
 
 A new edition of my little book, The Epistles of Paul, pub- 
 lished in 1911, having been called for, it has been decided to try 
 to make it more suitable for study purposes by certain additions 
 and omissions. By way of omission, the number of Epistles 
 commented on has been reduced to six, which are taken as 
 fairly representative of the varied aspects of Paul's teaching at 
 successive periods of his career. 
 
 By way of addition, a somewhat detailed chronological table 
 of Paul's life has been added, which, it is believed, will prove of 
 value. Also some suggestions as to the study of Paul's Epistles, 
 originally presented in a lecture delivered at the Young Women's 
 Christian Association Training School in New York, have been 
 placed at the threshold of the book in the hope that they may 
 prove helpful to students. 
 
 The body of the commentary on the several Epistles remains 
 substantially the same as in the first edition. The Introductions 
 to 1 Thessalonians and 1 Corinthians have been recast to some 
 extent. The table added to the Introduction to 1 Corinthians, 
 will, it is hoped, do much to simplify the complicated question 
 of Paul's correspondence with the Corinthian church. 
 
 That this little book may help to make the study of Paul 
 interesting and profitable is my earnest wish and prayer. 
 
 Hartford Theological Seminary. Edward E. Nourse. 
 
 December, 1914. 
 
SOME SUGGESTIONS AS TO THE STUDY OF PAUL'S 
 EPISTLES 
 
 There are many points of view from which Paul's letters may 
 be studied, and the number of suggestions that may- be made 
 regarding their study is correspondingly largie and varied in 
 character. They may be thought of mainly as sources for Chris- 
 tian theology, or mainly as of historical importance, or as valu- 
 able chiefly in a biographical way, and so on. But for the stu- 
 dent who is not a specialist and who wishes to get the most 
 out of his study of the Bible, the Epistles can be most profitably 
 studied when the purpose is to become thereby as well acquainted 
 as possible with their author, Paul himself. If one can so study 
 Paul's letters that the mind of Paul, all the varied richness of 
 his gifted nature, and the deep significance of his personal 
 experiences come to be, at least in some measure, familiar so as 
 to become sympathetically appreciated and appropriated, then 
 Paul's theology and his place in history and any other important 
 significance he may have will at once be better discussed and 
 understood. 
 
 To throw out some suggestions as to this way of studying 
 Paul's letters, is the purpose of this paper : 
 
 1. Paul's Epistles are letters and should be studied as such. 
 
 The difference between an epistle and a letter is this : an 
 epistle is formally literature ; a letter is not. The purely personal 
 matters, the merely temporal and local allusions are avoided in 
 an epistle. Great care also is taken usually with the form and 
 style. Words and phrases that belong mainly to the street or 
 the shop are avoided. In an epistle the readers are viewed in 
 a more impersonal, abstract way than is the case in a letter. A 
 letter is apt to contain many things meaningless to any others 
 than the writer and those addressed. They alone are acquainted 
 with many of the circumstances which do not need to be de- 
 scribed, but which are implied as well known to both parties. 
 Such is not the case with an epistle, at least to any great degree. 
 
 Being letters the Epistles of Paul are not treatises, but mes- 
 sages, real messages, by a live man to living men and women, 
 
 7 
 
Study Suggestions 
 
 concerning real issues in which both are interested. In every 
 case also they were occasioned by special circumstances (not 
 vague, general reasons), which were of course well known to 
 the writer and his readers even if at times they remain obscure 
 to us moderns. 
 
 As real letters, they were written in a conversational, popular 
 style, such as every one could appreciate and understand. Paul 
 did not write in a special dialect, coined or found by him, with 
 words of very limited or peculiar meaning known only to a 
 select few, and to be designated later as "biblical Greek.'' Paul's 
 gospel was for common men, and his converts were but common 
 men and women. He preached to them in the everyday language 
 of the shop and market-place and he used the same simple 
 vocabulary when he wrote letters to them. We are finding out 
 a good many facts about this matter in these days. Paul was 
 indeed a deep thinker. But when he wrote he did not use a 
 lexicon and grammar. He simply used the ordinary words used 
 in ordinary conversation and made his meaning clear through 
 these. His closeness to everyday life is revealed in the very 
 form of his letters. Recently, many ancient private letters of 
 the common people of that Grseco-Roman world have come to 
 light, some written on fragments of pottery, some on lead, some 
 written with pen and ink on papyrus paper just such as Paul 
 must have used. For example, compare the following short let- 
 ter* of a' Roman soldier with any of Paul's : 
 
 "Antonios Maximos to Sabina his sister, abundant (lit. much) 
 greeting. 
 
 "Before all else I pray that you may be well. As for me, I am 
 well. While I was making mention of you before the gods that 
 are here, I received a brief letter (a note) from Antoneinos 
 our fellow citizen. And having learned that you were prosper- 
 ing I rejoiced greatly. And I am allowing nothing to hinder me 
 from writing to you of the welfare of both me and mine. 
 
 "Greet (salute) Maximos many times, and Copres my master. 
 
 "My wife Auphidia salutes thee and also Maximos my son, 
 whose birthday is on the thirtieth of Epeip according to the 
 Grecian calendar, also Elpis and Fortunata (salute thee). 
 
 "Salute the master 
 
 (Six lines illegible.) 
 
 "I pray that you may be prospered." 
 
 *Deissmann, Lichtvon Os/en, page 125. 
 
Study Suggestions 
 
 Notice how the general framework here is identical with 
 that which we find in Paul's letters. The personal signature and 
 address at the beginning, the greeting (which Paul always makes 
 more profoundly religious), the prayer (often in Paul preceded 
 by a thanksgiving*), with the mention of prayer for the addressed, 
 then the message proper, and the closing of the letter by salu- 
 tations and something like a benediction — all these belong also 
 to the framework of the Pauline letters. 
 
 Such facts as these show how close and vital was Paul's touch 
 with the common everyday life of his time. They also show 
 that his letters were not books or formal literary productions, 
 but real letters. 
 
 But more than this : it is evident that because Paul's Epistles 
 are really letters, their contents are as they are, and they do 
 not contain many things one might think they should contain 
 and which many have tried to read into them. Their contents 
 are just what, under the circumstances, was to be expected. 
 Full, exhaustive discussions were not in place. In each church 
 certain phases of doctrine or life called for some special mes- 
 sage from the Apostle. His letters deal with such points, not 
 with everything pertaining to Christian belief. Also he wrote 
 regarding such subjects just and only what under the circum- 
 stances seemed necessary. This makes them often seem to us 
 to be incomplete, but at the same time should enable us to 
 interpret what they do contain more correctly. 
 
 The practical suggestion that grows out of all this is that each 
 one of Paul's letters should be studied in the light of the cir- 
 cumstances that called it forth. The nearer we can get to the 
 conditions, problems, and points of view of those to whom Paul 
 wrote any given letter, the more real the message of the letter 
 becomes, and the more real becomes the man who wrote it. His 
 moods and motives, his methods, his thoughts, his personality, all 
 become clearer to us and we come to feel as though we had been 
 with him when he wrote. 
 
 This is the reason why careful students of Paul lay so much 
 stress on an introduction. It is necessary to get as clear a view 
 as possible of all the circumstances connected with any one or 
 
 *In an earlier letter of this same Antonios Maximos a thanksgiving for 
 rescue from shipwreck follows the prayer. 
 
Study Suggestions 
 
 all of Paul's letters, and the investigation that seeks to do this 
 and places its results before the reader is called introduction. 
 
 Another practical suggestion is that Paul's letters should be 
 studied in the order of their origin. You would so read a batch 
 of letters from a friend in order to fully appreciate them. This 
 is just because they are letters and each belonged to a particular 
 time and to a life that was moving forward continually. The 
 earlier letters throw light on the later, and studied in their 
 natural order they reveal the life work and progressive personal 
 experience of their great author more fully than these can be 
 known in any other way. 
 
 2. The second general suggestion is that in the study of 
 Paul's letters great attention should be paid to the experiential 
 element. 
 
 For centuries these Epistles have been studied as a source 
 for theology. But there was something that always lay behind 
 Paul's theology and that was his experience, first as a strict 
 Pharisee and then as a Christian. The natural order in Paul 
 was experience first and theology next, and as a result, to get at 
 Paul's theology we must come to it through a knowledge of his 
 experience. 
 
 Now, Paul's letters are an almost inexhaustible source of 
 information for this purpose. They abound in statements that 
 reflect and reveal what the Apostle was actually feeling and 
 realizing in himself as to the meaning and effects of his Chris- 
 tian faith. Many portions, which when read as mere impersonal 
 statements of abstract truth seem lifeless and of only theoretical 
 importance, take on an entirely new significance when they are 
 seen to be reflections of his own vital, deep, and rich experience 
 of Christ. The study of Paul's Epistles as largely growing out 
 of Christian experience makes their study not only interesting 
 but fascinating. The inevitable result is that in thus knowing 
 the Apostle's own experience more intimately we find ourselves 
 influenced by it and sharing with him his communion with 
 Christian truth. 
 
 This aspect of the study of Paul is of such supreme impor- 
 tance that it may be well to show how in particular instances the 
 experiential element is fundamentally involved in Paul's state- 
 ments. 
 
 10 
 
Study Suggestions 
 
 For example, in Paul's letters from first to last the largest 
 possible claims are made for Christianity. Was this theory or 
 dogma only, or was it the result of experience? How differently 
 these claims read when we remember what experience Paul him- 
 self had had of Christianity, how he had found it doing for 
 him what his once boasted Pharisaism had never been able to 
 do ! Paul had found for himself in Christianity a new life, a 
 new strength, a new vision of God, a new sense of sin and 
 many other things. And there was also his wonderful experience 
 of what Christianity — as he preached it — was able to do for 
 others, Jews and more especially heathen. Such words as we 
 read in 1 Thess. i. 5, 9 and ii. 13 or in 1 Cor. ii. 1-5 are not mere 
 theory; they state exactly what Paul had seen accomplished by 
 or through his preaching of the Gospel. If we stop to realize 
 all that is meant by these passages we shall certainly see how 
 large a part experience of the Gospel in action had to do with 
 Paul's theory of the value of that Gospel. 
 
 Let us take another example. The main argument in Gala- 
 tians is intended to prove the complete independence and self- 
 sufficiency of the Gospel versus Judaism. Paul seeks to show 
 the insufficiency of Judaism. Now on a first reading it might 
 seem as if there is a good deal that is purely theoretical about 
 this. But on close examination it is seen that the argument is 
 almost entirely from experience and the foundation is altogether 
 so. His own experience, as of one who had known Judaism most 
 intimately, matched as it was by that of Peter and the other 
 Apostles, even more than they realized, and by that of the Gala- 
 tians themselves, and even of Abraham, was a solid rock on 
 which to build his doctrine of justification. The same thing is 
 seen in the expansion and completion of the doctrine of Gala- 
 tians which we find in Romans. Underlying that wonderful 
 presentation of the Gospel as the "righteousness of God by 
 faith" in Romans i. 8, there was an actual first-hand knowledge 
 of that Gospel in Paul's own soul and as he had seen it in 
 others' lives. So far as this involved the inability of Judaism 
 to give peace and satisfaction, Paul spoke out of the bitter expe- 
 rience reflected in Romans vii. If we read with Romans, Phil, 
 iii. 3-11 or 2 Cor. xi. 22ff we may realize how much of himself 
 Paul put into that great letter to the Roman church. 
 
 11 
 
Study Suggestions 
 
 The same is true of Paul's judgments about the heathen world. 
 We have to speak theoretically about that ancient paganism. 
 Paul did not. He knew it from first-hand acquaintance. He 
 spent many years in the midst of it. Most of his converts were 
 from heathenism. His most intimate friends and fellow workers 
 had been pagans. So when Paul speaks of the sin and vice and 
 ignorance and darkness of the pagan world, he is not theorizing. 
 He was no mere doctrinaire on such subjects. 
 
 This experiential element can be detected almost everywhere 
 in Paul's letters. The way he formulates a truth often reveals 
 how that truth was first an experience and then a doctrine. 
 Take, e.g., 2 Cor. iv. 6. What an experience of a new vision of 
 God lies behind such words ! And so it is always when Paul 
 touches upon the nciv things in Christianity, the new ideas 
 brought to light, and the new life revealed in the Gospel. When 
 Paul accepted Christ — or passed through the experience he 
 describes in Gal. i. — he became a new man (2 Cor. v. 17). All 
 his old ideas were passed through the crucible, as it were, of 
 this new experience, and such as stood the test were so trans- 
 formed as to be almost new. He found himself in possession 
 of a new conception of God. Much of the framework of his 
 old Jewish idea of God remained, but it now served for a new 
 building. A sense of God, in which such truths as center about 
 the words father, love, fellowship were dominant, and in which 
 the personal power of God in one's life was realized (1 Cor. i. 
 23, 24) now filled his soul. In some way it had all become 
 illumined, made very real and brought close to him through 
 the giving of himself to Christ. The innumerable sentences that 
 flash forth these truths in Paul's letters are not theory or dry 
 dogma, but reflection of his very life, of his deepest experiences. 
 The new idea about Jesus that came to Paul in his experience 
 outside the wall of Damascus should need no mention. But 
 what can measure the difference between his idea of Jesus as 
 a man of Nazareth who had been justly condemned to a dis- 
 graceful death and his experience of him as the Son of Godf 
 Behind Paul's theory of Christ lay this living experience of him 
 as the Son of God. On that he built his theory, by that he 
 tested it. 
 
 Now, when we read in Galatians and Romans of freedom 
 
 12 
 
< "Wswtwmffifp™ 
 
 Study Suggestions 
 
 from (the) law, and of the liberty of the sons of God, and of 
 sonship (or adoption), are we reading only theological terms 
 or of theories? No! We are reading first of all the experience 
 of one who had been in bondage in prison, as it were, had felt 
 the sentence of death in himself, and then had found his liberty 
 and his life and with that experience a new range and direction 
 for his thought and endeavor. 
 
 It is the same with other great terms, such as peace, power, 
 knowledge, and above all, love. 
 
 We all know well and admire Paul's beautiful eulogy on love 
 in 1 Cor. xiii. How many read it as reflecting Paul's own 
 experience, or ask where Paul learned that theory of love? It 
 would hardly be an overstatement to say that every line of 1 
 Cor. xiii. reflects what Paul himself had endured or experienced 
 in his apostolic career. When we think of Paul as the zealous, 
 fiery, uncompromising persecutor of Christians and then read 
 1 Cor. xiii., we must say: this is not the same man, or, if the 
 same, he has become a new creation. But just follow Paul's 
 career from that day outside of Damascus gate to the time when 
 he wrote 1 Cor. xiii. and on after that to the very end, and you 
 will see that love had become the greatest thing in his life. He 
 wrote in 1 Cor. xiii. just what he lived and had felt. But whence 
 did he get that new principle of love? Two passages are very 
 significant here, Rom. viii. 35-39 and Eph. iii. 18, 19. He learned 
 it in Christ. He had felt it as the love of God in his own soul 
 and he had found himself growing, growing into an ever fuller 
 knowledge of it, and yet always more deeply conscious that he 
 could never know it all. He resigned himself to this love and 
 at the same time felt it as a controlling, energizing power mov- 
 ing and constraining him (cf. 2 Cor. v. 14) to the utmost endeavor 
 and making him capable of the extremest sacrifices. 
 
 There is another feature of this experiential element in Paul 
 that is not always appreciated as it should be, and that is that 
 Paul's experience was a growing one. 
 
 It surely is not an accident that the earliest of Paul's letters, 
 those to the Thessalonians, are comparatively simple in character, 
 while the later ones, Colossians and Ephesians, deal with the 
 most profound subjects. A progressive arrangement of Paul's 
 teachings, corresponding to the progress of Paul's experience, 
 
 13 
 
Study Su,£ ^Jtions 
 
 could easily be made out. This can be most naturally explained 
 as due to Paul's own growth in spiritual attainment. In fact, 
 he speaks of this himself, plainly, in Phil. iii. It is on the basis 
 of this fact of growth, as he discerned it in himself, that we 
 can understand his ideal way of speaking to his converts. Paul 
 calls them "saints," etc., not because they were already perfect 
 in character or knowledge, but because they were growing unto 
 perfection. What Paul had found true of himself he was sure 
 would prove true in the case of his converts — that the grace of 
 God had not been bestowed on them in vain, that the Spirit 
 would do his work. Paul's confidence in this result that a soul 
 once having put its trust in Christ will be led and guided con- 
 stantly by the Spirit, and that the full realization of the new 
 life in Christ was certain to take place, is nothing less than won- 
 derful. 
 
 So it is that we read so much in Paul of growth and edifica- 
 tion and so many times find that word abound (or abundant 
 and abundantly) . Such things were not mere rhetoric or due 
 to the enthusiasm of an ardent spirit. They rested on and grew 
 out of the solid facts of Paul's own religious experience. What 
 faith in Christ had done for him he was sure it could and would 
 do for others. 
 
 In the same way we should take Paul's words about the les- 
 sons and experiences of trial, suffering and disappointment. 
 Take such golden words as Rom. viii. 18. On what were they 
 based except on what Paul himself had learned through . suffer- 
 ing? In those trials and sorrows in which his life abounded he 
 had experienced such foretastes of the glory that shall be that he 
 dared to formulate that experience in terms of a doctrine. 
 
 And finally, it was experience that lay behind certain great 
 teachings which at first thought might not be taken to have an 
 experiential element. For example, take Paul's teaching as to 
 the future, the perfection of glory to which the soul will attain 
 through Christ. What is all that splendid assertion and assur- 
 ance of which we find so much in Paul but simply the projection 
 of experiences of the present as certain to take place along the 
 same lines into the future? Paul had tasted the first fruits, he 
 had the pledge (2 Cor. i. 22, .v. 5), he was sure that the full 
 harvest would be reaped and the pledge redeemed. Or consider 
 
 14 
 
ij. — iggestions 
 
 his teaching as to the person of Christ, about which some mod- 
 ern scholars are saying some very foolish things. In this what 
 has Paul done but gone out from the center of his own experi- 
 ence of Christ toward the circumference, that would, if it could 
 be drawn, define what Christ is? Paul followed the radii of his 
 own personal contact with Christ in the direction they seemed 
 to lead. He could not follow them the whole way nor did he 
 complete the circle, but he has given us far more than the appli- 
 cation of a messianic theory to one or two unimportant facts 
 of history or personal experience. If one reads 2 Cor. iv. 16-v. 21 
 as growing out of Paul's own experience and applies what he 
 thus discovers to other passages, such as Colossians i., they will 
 become luminous with a new light. 
 
 What is contended for here is a greater naturalness, a more 
 real and vital method of studying the letters of Paul. There 
 is so much artificiality, not to say superficiality, in vogue in 
 Bible study that one wonders sometimes that any results at all 
 are gained. In the Old Testament the prophetical books, and 
 in the New the Epistles, seem to be peculiarly liable to be studied 
 in an artificial way. This is largely because it is forgotten that 
 the prophets and apostles spoke as living men to actual situations 
 and conditions, to real flesh and blood men and women of their 
 own day. If we can see Paul as his readers saw him, and if 
 we can see them as they were in Paul's mind as he wrote to 
 them, then we can realize what his letters were and what they 
 contained. We can get hold of it and appropriate it as in no 
 other way. Now, this can be done to a large extent if the right 
 method and spirit are followed in the study of Paul. And when 
 Paul's letters come to be known when studied in this way, one 
 will need to sit at the feet of very few other teachers to know 
 what genuine Christianity is. 
 
 3. Two general suggestions have been made thus far : first, 
 that Paul's letters should be studied as letters rather than as 
 epistles, and second, that they should be studied with an eye to 
 the experiential element which they contain. To these, one 
 more may be added, namely, that in the study of Paul's letters 
 there should be a constant effort to get personally acquainted 
 with Paul himself. There is a man revealed in these letters 
 whose equal has rarely, if ever, appeared on earth. Next to 
 
 15 
 
Study Suggestions 
 
 his Master, Paul is the greatest personality of Christian history. 
 It is one of the delights of the study of Paul's letters that we 
 are thereby becoming acquainted with this great soul. What 
 can be more profitable than to try to know this man as he really 
 was? This can be done. Almost every line of his letters can 
 be made to tell us something about the man himself. And as 
 one gathers up what each line and sentence and whole letter 
 furnishes there gradually takes form before one's mental vision 
 the outline of a character, wonderfully endowed and developed 
 and yet very, very human, one who commands our admiration 
 and also our affectionate devotion. Let us study the Epistles 
 to know Paul, for as we know him we will know ourselves better 
 and know better what Christ can do for us and make of us. 
 
 16 
 
CHRONOLOGICAL TABLE OF THE LIFE OF PAUL 
 
 I. His early life, to his conversion, which took place, prob- 
 ably, when he was between thirty and thirty-five years of 
 age. 
 
 A. D. 
 
 1 (?) Sometime near this date Paul was born at Tarsus, 
 
 the chief city of the Roman Province of Cilicia in 
 southeastern Asia Minor. His parents were Jews. 
 His father possessed both the municipal and Roman 
 citizenships and was, therefore, a man of some 
 standing, probably one of the most prominent and 
 zealous of the Jewish citizens of Tarsus. 
 
 1-15 (approximately) Paul's boyhood, spent in Tarsus. Here, as 
 a wide-awake boy, he came to know much of the 
 general character of the Gentile world, its manners, 
 customs and ideas, as Tarsus was an important 
 center of Greek learning and culture. 
 
 At Tarsus, also, it is likely that Paul learned his 
 trade of tentmaking (Acts xviii. 3). 
 
 IS ( ?) Goes to Jerusalem to study the Law, probably with the 
 
 purpose of eventually becoming a rabbi, or authori- 
 tative teacher of the Law. 
 
 15-30 Paul a disciple of Gamaliel, one of the greatest 
 
 of Jewish rabbis, "being instructed according to 
 the strict manner of the Law of our fathers" (Acts 
 xxii. 3) and "advancing in Judaism beyond many 
 of his fellows." (Gal. i. 14.) 
 
 During this period Jesus accomplished His min- 
 istry and was crucified at Jerusalem. 
 
 32-35 (?) Paul becomes a most determined opponent of the 
 infant Christian church. He took a prominent part 
 in the trial and execution of Stephen. He then be- 
 came a leader in a persecution of the Christians in 
 and about Jerusalem and at last planned to extend 
 
 17 
 
Chronological Table of the Life of Paul 
 
 the persecution to neighboring- districts, his intent 
 being to destroy the Christian faith (Acts vii. 58; 
 viii. 1; ix. 1-2, 13-14; xxii. 4-5; Gal. i. 13, 23). 
 
 II. The conversion of Paul. 
 
 35 (?) This may be set down approximately as the year of 
 
 Paul's conversion. For the account see Acts ix., 
 xxii., and xxvi., also Gal. i. 11-20. Paul's change 
 of faith was made instantly, but the whole process 
 of change from one system of belief to another 
 was more gradual. Paul had to think his way out 
 of his old Jewish theology into his new belief in 
 God as revealed in Christ. In all, this seems to 
 have taken upwards of three years as follows: 
 
 35 The experience on the road near Damascus. Paul 
 
 believes that Jesus is the Son of God. 
 
 35-37 In Arabia, in retirement. Here Paul solved the 
 
 problem of his new faith (Gal. i. 17). 
 
 38 Returns to Damascus. Preaches his new faith. 
 
 Hostility of the Jews compels him to flee (Acts 
 ix. 22-25; 2 Cor. xi. 32-33). Paul goes to Jerusa- 
 lem to confer with Peter, probably to get from him 
 a full account of Jesus' teaching and works. 
 
 III. Paul the Apostle (38-66?) A. D. 
 
 With the information gained from Peter, Paul's 
 preparation for his work as an Apostle was prac- 
 tically complete. His subsequent career may be 
 divided into six periods, as follows : 
 
 38-47 1. His first experiences as a Christian missionary and 
 teacher. 
 
 At first in Syria and Cilicia and later at Antioch 
 of Syria. We have only a few brief notices regard- 
 ing this long period of about eight years. 
 38-45 In Syria and Cilicia, his home land (cf. Gal. i. 21- 
 
 23; Acts xi. 25). 
 
 18 
 
Chronological Table of the Life of Paul 
 
 46-47 At Antioch, where he became one of the prominent 
 
 teachers of the church. 
 46,(?) Mission to Jerusalem with Barnabas to carry relief 
 
 to the poor brethren in Judea (Acts xi. 29-30). 
 
 47-49 2. The first missionary journey and its sequence, the 
 apostolic council of Jerusalem. 
 
 47-48 The first missionary journey (Acts xiii.-xiv.). 
 
 Barnabas, Paul and John Mark sent out by 
 the church of Antioch. 
 
 47 Mission in Cyprus (Acts xiii. 4-12). 
 
 47-48 Mission in South Galatia, churches founded in An- 
 
 tioch of Pisidia, Iconium, Lystra, Derbe and pos- 
 sibly in Perga (Acts xiii. 13-xiv. 25). 
 
 48 Return to Antioch of Syria (Acts xiv. 26-28). On 
 
 this mission, for the first time the Gospel was pre- 
 sented directly to the Gentiles (cf. Acts. xiii. 46). 
 
 49 The Council at Jerusalem. 
 
 At this council the course of Paul and Barnabas 
 was approved and full sanction given to the mis- 
 sion to the Gentiles (Acts xv. 1-29; Gal. ii. 1-10). 
 49(?) Paul at Antioch publicly rebuked Peter for incon- 
 
 sistency in his attitude toward the Gentile-Chris- 
 tians (Gal. ii. 11-21). 
 
 49-52 3. The second missionary journey. 
 
 Paul and Silas started from Antioch, went 
 through Cilicia and South Galatia, where Paul 
 revisited the churches founded on the first journey. 
 Here Timothy joined them. Then they may have 
 gone into Old Galatia and organized the churches 
 to whom Paul later wrote the Epistle to the Gala- 
 tians. Later they crossed over into Europe and 
 after a stay of nearly two years in Macedonia and 
 Achaia they returned to Antioch. 
 
 49-50 The mission in South Galatia and elsewhere in Asia 
 
 Minor (Acts xv. 40-xvi. 8). 
 
 50-51 In Macedonia, churches founded at Philippi, Thes- 
 
 salonica and Beroea (Acts xvi. 9-xvii. 14). 
 
 19 
 
Chronological Table of the Life of Paul 
 
 51-52 In Achaia. First at Athens and then at Corinth 
 
 where Paul remained over 18 months (Acts xvii. 
 
 15-xviii. 18). 
 While at Corinth Paul wrote 1 and 2 Thessa- 
 
 lonians. 
 52 Return to Antioch. Brief stop at Ephesus on the 
 
 way (Acts xviii. 18-22). 
 
 52-56 4. The third missionary journey. 
 
 Leaving Antioch Paul once more visits the Gala- 
 tian churches and then goes down to Ephesus, the 
 great metropolis of the province of Asia. After 
 staying here upwards of three years he revisits 
 the churches of Macedonia and Achaia and then 
 returns to the East, but to Jerusalem, not Antioch, in 
 order to carry an offering from his Gentile churches 
 to the churches of Judea (Acts xviii. 23-xxi. 17). 
 
 52-53 Paul revisits the Galatian churches and elsewhere in 
 
 central Asia Minor (Acts xviii. 23; xix. 1). 
 
 53-55 Paul at Ephesus. While at Ephesus Paul appears to 
 
 have superintended a general evangelistic work 
 that covered the whole of the Province and ex- 
 tended back into the interior as far as, e.g., such 
 cities as Colossae and Laodicea (Acts xix. 2-22). 
 
 54-55 While at Ephesus Paul wrote 1 Corinthians. For 
 
 the various stages of his correspondence with the 
 Corinthian church during this period, see the In- 
 troduction to 1 Corinthians (page 41). 
 
 55 (spring) The disturbance caused by Demetrius, the silver- 
 smith (Acts xix. 23-41). 
 
 55 (spring) Paul leaves Ephesus for Macedonia (Acts xix. 21; 
 xx. 1). 
 
 55 (summer) In Macedonia. Writes 2 Corinthians (i.e., chap- 
 ters i.-ix.) and Galatians (Acts xx. 2). 
 
 55 (fall and early winter) Paul in Corinth (Acts xx. 2-3). 
 While here he writes Romans, planning to visit 
 Rome after his trip to Jerusalem (Acts xix. 21; 
 Romans xv. 22ff). 
 
 20 
 
Chronological Table of the Life of Paul 
 
 56 (early months) In Macedonia and en route for Jerusalem. 
 Brief stops at Troas, Miletus, Tyre, Ptolemais, and 
 Caesarea. Arriving at Jerusalem he presents the 
 offering of his Gentile churches and is gladly wel- 
 comed by the church (Acts xx. 3-xxi. 17). 
 
 56-61 5. Paul a prisoner. 
 
 First in Palestine, then on the voyage to Rome 
 and, lastly, for two years in Rome awaiting the de- 
 cision of his case (Acts xxi. 18-xxviii.). 
 
 56 (spring) Paul arrested in Jerusalem (Acts xxi. 18-xxii. 29). 
 
 56-58 Paul kept under guard at Csesarea, the seat of the 
 
 Roman administration of Palestine, — Felix, the 
 governor, delaying to decide his case (Acts xxiii. 
 1-xxiv. 27). 
 
 58 Festus, the successor of Felix, hears Paul's case and 
 
 grants his appeal to the Emperor (Acts xxv.-xxvi.). 
 
 58 (fall)-59 (spring) The voyage to Rome. The storm and 
 shipwreck at Malta. Winter spent at Malta. Ar- 
 rival at Rome in early spring (Acts xxvii. 1-xxviii. 
 16). 
 
 59-61 Paul in Rome, awaiting the Emperor's decision of his 
 
 case. Allowed a certain degree of freedom (Acts 
 xxviii. 16, 30-31). To these two years belong the 
 following events : 
 
 (1) Paul's appeal to the Jews of Rome (Acts 
 xxviii. 17-29). 
 
 (2) Paul is visited by Christian workers from 
 the East, among others by Epaphras of Colossae. 
 
 (3) Paul converts Onesimus, a runaway slave, 
 the property of Philemon, a Christian of Colossae. 
 
 (4) Paul sends Onesimus back with a letter to 
 his master, Philemon, and also writes to the church 
 at Colossae. Sends a somewhat similar letter to a 
 circle of churches in Asia — the so-called Epistle 
 to the Ephesians. These two church letters he 
 sends East by the hand of Tychicus. 
 
 21 
 
Chronological Table of the Life of Paul 
 
 60-61 (5) Near the end of this period Epaphroditus of 
 
 Philippi visits Paul and is taken quite sick. On 
 his recovery Paul sends a message to the church 
 at Philippi. 
 
 61 Paul acquitted and released. 
 
 61-? 6. Renewal of missionary work. 
 
 Second arrest, imprisonment and execution. For 
 this period of Paul's life we have no certain data. 
 Possibly the following order of events may repre- 
 sent the facts. 
 
 61-62 or 63 In the East once more, visiting the larger churches 
 and working in new fields, e.g., Crete and Epirus. 
 Writes 1 Timothy to Timothy, who seems to have 
 been in Ephesus. 
 
 Writes to Titus, who had been left by Paul in 
 Crete. 
 
 Winter of 62, 63, or 64. Spent at Nicopolis of Epirus (Titus 
 iii. 12). 
 
 63-64 (?) Missionary work in Spain (?) (cf. his earlier plan 
 stated in Rom. xv. 23, 28). 
 
 64 The burning of Rome. Nero blames the Christians 
 
 and persecutes them. 
 
 64-66 (?) Paul again arrested — this time because he was a 
 Christian. Imprisonment at Rome. Visited by 
 friends such as Onesimus (2 Tim. i. 17). Writes 
 2 Timothy asking Timothy to come to him as 
 soon as possible. 
 
 66 (?) Paul suffers martyrdom. 
 
 12 
 
THE FIRST EPISTLE TO THE THESSALONIANS 
 
I. THESSALONIANS 
 
 The earliest of Paul's extant letters, written about 50 A. D. 
 Probably the earliest of the New Testament books and 
 therefore our earliest Christian document. 
 
 1. Introduction 
 
 1. The Church of Thessalonica. 
 
 (1) Its founding by Paul. 
 
 The story of the founding of the church of Thessalonica is 
 told in Acts xvii. 1-9. On many points the account by Luke 
 can be supplemented by Paul's own statement in 1 Thess., chapters 
 i. and ii. 
 
 After leaving Philippi, where they had organized the first 
 Christian church on European soil (Acts xvi. 12ff), Paul and 
 Silas (possibly Timothy remained at Philippi a little longer) 
 went on, following the great Roman military road, through 
 Amphipolis and Apollonia to Thessalonica, the modern Salonika, 
 the chief city of the Roman province of Macedonia and the 
 residence of the Roman proconsul. It was a "free" city, gov- 
 erned by its own magistrates, called politarchs. The Jews in 
 it were sufficiently numerous to have a synagogue (Acts xvii. 1). 
 Paul visited this synagogue and during three successive Sabbaths 
 sought to persuade the Jews that Jesus was the Christ (Acts 
 xvii. 2f). Some were convinced by his arguments, but his chief 
 success was among the "devout" Greeks, i.e., serious-minded 
 pagans who found much to admire in the Jewish faith, but did 
 not fully accept Judaism, and other Gentiles, both men and 
 women (Acts xvii. 4;:cf. 1 Thess. i. 9). 
 
 Paul immediately took steps to organize the believers into a 
 Christian church. Ac|ts gives no account of this, but the gen- 
 eral character of 1 Thess. implies a stay of considerable length 
 during which Paul sought to instruct his converts in the essen- 
 tials of Christian belief and conduct. During his entire stay 
 among them he supported himself by working at his trade as 
 tentmaker (cf. Acts, xviii. 3) so as not to be a burden to them 
 
 25 
 
I. Thessalonians 
 
 (1 Thess. ii. 9). His needs were also partly met by aid sent from 
 his converts at Philippi (Phil. iv. 16). 
 
 (2) Difficulties with the Jews. Paul leaves Thessalonica. 
 The success of the Christian missionaries in winning converts 
 
 from the synagogue and the Gentile population was so great 
 that the Jews were aroused to violent opposition. An attempt 
 was made to stir up the populace against the Christians and a 
 mob of Jews and their sympathizers assaulted the house of Jason, 
 probably one of Paul's Jewish converts with whom he was 
 lodging, in the hope of getting possession of Paul and Silas and 
 bringing them before the popular assembly. Failing in this, they 
 haled Jason and other friends of Paul before the politarchs, 
 charging them with harboring men who were teaching doctrines 
 contrary to the imperial authority, especially that there was 
 another "King," namely, Jesus. Such a charge was too serious 
 to be trifled with; consequently Jason was compelled to give 
 bonds that nothing further would be done to disturb the peace 
 (Acts xvii. 5-9). 
 
 Probably to avoid further trouble with the Jews of the city, 
 Paul and Silas decided to leave the infant church to maintain 
 itself without them, while they sought new fields of labor. The 
 thoroughness with which Paul had labored among them is evi- 
 denced by the fact that in spite of severe persecutions on the 
 part of the Jews, the young church continued to grow in num- 
 bers and strength. Paul had not labored in vain. 
 
 (3) Paul's continued interest in their welfare. 
 
 Paul and Silas went on to Bercea, a city about fifty miles west 
 of Thessalonica, where they again attempted Christian preaching 
 in the Jewish synagogue. Here their success was even more 
 marked than it had been in Thessalonica, but on the arrival of 
 hostile Jews from that place Paul was again compelled to leave a 
 church as yet only imperfectly organized and instructed (Acts 
 xvii. 10-14). 
 
 Leaving Silas and Timothy at Beroea, Paul went down the 
 coast. Probably he was desirous of returning to Thessalonica 
 (cf. 1 Thess. ii. 18), but deciding that this was unsafe, he took 
 ship for Athens, sending word to Silas and Timothy to rejoin 
 him as quickly as possible. 
 
 Comparing Acts xvii. 15 ; xviii. 5 with 1 Thess. iii. 1-6, it seems 
 
 26 
 
I. Thessalonians 
 
 necessary to suppose that Luke's summary account has omitted 
 some of the intermediate steps between Paul's departure from 
 Beroea and his vigorous prosecution of his work in Corinth. 
 Timothy and Silas apparently rejoined Paul at Athens. But 
 Paul was so anxious to learn about the condition in Thessa- 
 lonica that he sent Timothy thither and perhaps at the same 
 time Silas was sent to Philippi (see Ramsay). 
 
 When the two rejoined Paul the latter was already in Corinth. 
 The report of both messengers greatly comforted and cheered 
 Paul, who now threw himself into the work of evangelizing Cor- 
 inth with renewed zeal and hope. It was during his stay of 
 nearly two years in Corinth that he wrote the two letters to the 
 church at Thessalonica. 
 
 (4) The first letter of Paul to the church at Thessalonica. 
 
 (a) The occasion or reason for the letter. 
 
 While Timothy's report gave Paul great cause for joy in that 
 it revealed how loyal and devoted to their new-found faith the 
 Thessalonian converts were, it also showed him that on certain 
 points the young church was in sore need of advice. These 
 two considerations, on the one hand to express to the church 
 his joy and thankfulness over the good news he had received 
 from them, and, on the other, to instruct them still further 
 in matters of the Christian faith determined the contents of 
 the letter he dispatched to them almost immediately after receiv- 
 ing Timothy's report. 
 
 (b) Outline and general character of 1 Thessalonians. 
 
 The Epistle, while a genuine letter written out of a full heart, 
 is not without plan. It is easily seen to consist of two main 
 parts, the first (chs. i.-iii.) quite personal and full of allusions to 
 his past experience with the church, the second (chs. iv.-v.) 
 more distinctly hortatory and doctrinal. 
 
 Beginning with the usual epistolary greeting (i. 1) the writer 
 (or writers to be more exact) express their thankfulness as 
 they call to mind how the Thessalonians had received the Gospel 
 and had continued loyal to it (i. 2-10). This leads to further 
 recollection of the way the missionaries had come among them, 
 teaching and setting them an example (ii. 1-12) and how the 
 Thessalonians had responded (ii. 13-16). Becoming still more 
 personal, Paul tells them how earnestly he had desired and 
 
 27 
 
1. Thessalonians 
 
 attempted to visit them again (ii. 17-20), how glad Timothy's 
 message had made him (iii. 1-10), and closes this part of the 
 letter with a prayer that he may be guided to see them again 
 and that they may remain faithful (iii. 11-13). The more doc- 
 trinal part of the letter begins with an exhortation to live so as 
 to please God, and especially to keep free from pagan immo- 
 rality (iv. 1-8), and to manifest the spirit of brotherly love and 
 forbearance (iv. 9-12). Next follow words of comfort ad- 
 dressed to those who had recently been bereaved, which leads 
 to an extended statement of the doctrine of the Parousia 
 (iv. 13-v. 11). This is followed by a series of brief practical 
 exhortations covering various points of church order and Chris- 
 tian conduct (v. 12-22), closing, as at the end of the first part, 
 with a fervent prayer (v. 23f). The Epistle closes with request 
 for their prayers and with salutations, a solemn adjuration and 
 a benediction (v. 25-28). 
 
 Much can be learned regarding Paul's experience in organiz- 
 ing and teaching the church at Thessalonica from the contents 
 of his letters to this church, especially the first one. A special 
 study of 1 Thess. for this purpose will be found very profitable. 
 
 No other of Paul's letters so fully reveals him as the mis- 
 sionary. His zeal and courage, his tact, his upright, consistent 
 life and example, his intense, personal interest in those whom 
 he was seeking to win and lead, his firm, uncompromising in- 
 sistence on right conduct, his devotion to his Master and his 
 God, his organizing ability — all these and other traits of the 
 great Apostle show themselves unmistakably, though incidentally 
 and unostentatiously, in this frank, warm-hearted letter. Of 
 elaborated doctrine the Epistle contains little, except' as to the 
 Parousia, but as revealing what Paul accomplished by his mis- 
 sionary efforts in a Gentile community and how he trans- 
 formed the life and conduct of his converts, this Epistle is of 
 priceless value. 
 
 2. Commentary 
 
 The Signature, Address, and Greeting (i. 1). 
 
 "Paul and Silvanus and Timothy." Paul doubtless dictated 
 the letter (cf. note on v. 25), but it was from all three in a real, 
 
 28 
 
I. Thessalonians i. 2 
 
 not merely nominal, sense. (Cf. 2 Thess. i. 1; 1 Cor. i. 1; 2 Cor. 
 i. 1; etc.) Silvanus, the same as the Silas of Acts xv. 22, etc. 
 He was Paul's chosen companion on this journey (Acts xv. 
 40). Later he was associated with Peter (1 Pet. v. 12). 
 Timothy, one of Paul's earlier converts (Acts xvi. 1-3), who 
 became his most faithful and constant disciple and companion. 
 The "church" : the Greek word ecclesia, "called out," rendered 
 "church," was commonly used for public assemblies (cf. Acts 
 xix. 39). The use of this word by the early Christians well 
 expressed their sense of having been "called out" from the rest 
 of the world, and also their idea that they were not mere indi- 
 viduals but constituted an assembly, an organism, a body. Every- 
 where such organized bodies were now coming into existence 
 in response to the Gospel call. "In God the Father and the Lord 
 Jesus Christ" : in these words the fundamental character of the 
 ecclcsia of the Thessalonians, that which made it a Christian 
 church, is indicated, i.e., belief in God as Father, in contrast to 
 pagan conceptions (cf. i. 9) and in Jesus as Christ (i.e., Messiah) 
 and Lord (cf. Acts ii. 36). This was the fundamental creedal 
 position of the apostolic church. "Grace .... and peace" : 
 the Greek form of salutation was "grace" in the sense of "joy." 
 The Hebrew form was "peace.'' In Christianity the best of both 
 Greek and Hebrew ideals were realized. 
 
 The Personal Section (i. 2-iii. 13). 
 
 1. Thanksgiving, as the writers recall how the Thessa- 
 lonians had received the Gospel and continued to be loyal 
 to it. i. 2-10. 
 
 2. "We give thanks" : it was customary even among pagans 
 to begin the contents of a letter with some expression of 
 gratitude to deity. To Paul this was no mere form, but expres- 
 sive of his deep, earnest solicitude for them. Timothy's report 
 had given Paul great cause for gratitude (cf. iii. 6). "Our 
 prayers'' : Paul and his companions were men of prayer. It 
 was the unfailing source of strength, guidance and consolation. 
 
 29 
 
i. 2-10 I. Thessalonians 
 
 Such passages as this show what a large place it held in their 
 life. 3. Note the three supreme Christian graces, faith, love 
 and hope. They find mention here in this earliest of Paul's 
 extant letters as in much later ones (1 Cor. xiii. 13; Col. i. 4f). 
 Each of these is an active, controlling element in a Christian's 
 life. Faith works, love labors (the idea involves labor that 
 costs) and hope patiently endures. The whole Christian life 
 is here characterized. 4. "Your election" : Paul knew this, not 
 by marvelous insight into the secrets of Providence, but from 
 the fact of the effects produced by his preaching in Thessa- 
 lonica. This knowledge gives him great joy. 5. A suggestive 
 picture of the power of Paul's preaching. Let the student 
 analyze it carefully and note how much is implied in it. By 
 "our Gospel" Paul means the Gospel given him of God (cf. 
 Gal. i. 6, llff, etc.; also ii. 2). In the convictions and conver- 
 sions resulting from his preaching Paul saw the work of the 
 Spirit. No merely human power could produce such results. 
 6. "Of us, and of the Lord" : Christ was of course the supreme 
 example, even of suffering (cf. 1 Pet. ii. 21ff). Paul laid it 
 upon his conscience to set his converts an example of Christ- 
 conduct. The reference to sufferings seems to imply that the 
 infant church was subject to persecution, not from the Roman 
 authority, but from the city authorities or from the populace. 
 To suffer "with joy'' was one of the signs of the new power 
 in Christianity. 7-8. The new church itself soon was infused 
 with a missionary spirit. Thessalonica was strategically situated 
 and from it the Gospel message was carried to neighboring 
 places, while the good report spread even further. All this 
 implies that considerable time had passed since the Apostle had 
 first preached to them. 9. What they were once, what they 
 had become, — how well they knew this. It was "a living and 
 true God" whom now they had come to know and serve. 
 10. Now they have a hope (cf. ver. 3) which they once had not. 
 On the subject of the Parousia see the notes on iv. 13ff. "Whom 
 he raised from the dead" : the resurrection was the great fact 
 on which the apostolic message was based (cf. 1 Cor. xv. 12- 
 19). It showed who and what Jesus was and is, and placed His 
 life and death, and His person, in their true light. "Who deliv- 
 ereth us," etc. : here spoken of incidentally, implying that Paul 
 
 30 
 
I. Thessalonians i. 10-ii. 16 
 
 had fully instructed them on this matter in his preaching to 
 them (cf. Gal. iii. 1). 
 
 2. Recollections of how they, the missionaries, had come 
 to them and how the Thessalonians had received them. ii. 1-16. 
 
 This whole passage is remarkable for its frankness. With 
 whole-hearted confidence, and in the assurance that between 
 him and his converts there is nothing but mutual love, Paul re- 
 calls to their minds, doubtless for the sake of reimpressing it 
 all upon them anew, just how he and his companions had la- 
 bored among them. Perhaps nowhere else do we get so close a 
 view of the real Paul with his great unselfish love and burn- 
 ing zeal. No wonder he made converts and held them. Let the 
 student study the passage minutely for its many personal touches. 
 1. "Our entering in" : As a missionary Paul was everywhere 
 seeking to "enter" the domain of paganism with the Gospel. 
 Everywhere a problem faced him, how to "enter" so that the effort 
 would not be "in vain." 2. His experiences at Philippi had 
 shown him what he might expect at other places. A "conflict" 
 was before him, and he knew that he needed all the courage God 
 might give him. 3-4. These verses reveal, at least in part, the 
 secret of Paul's strength and success. (1) He spoke out of a 
 profound conviction that his message was the truth, not a mis- 
 take or "error," not immoral or deceitful. (2) It was God's 
 Gospel, entrusted to him by God. He must in every way be 
 worthy of this trust, not merely in appearance, but really so 
 before the all-seeing God. Paul's high sense of honor is evident 
 here. 5-6. Paul would do nothing that might cast suspicion 
 on his sincerity, lest the cause of the Gospel should suffer 
 thereby. He even supported himself by daily toil, although he 
 might rightly have asked support of the church in return for his 
 apostolic labors (cf. ver. 9). 7-12. The rule Paul applied to , 
 himself he also laid down upon his converts, — "to walk worthily 
 of God." His tender, anxious solicitude for them led him to 
 give himself and not merely his message to them. 13. This 
 verse is properly taken as a positive assertion that the "word" 
 heard and received by the Thessalonians was God's word, not 
 man's (omit the italicized words in R. V. to get the sense). 
 As God's word it "worketh" in the souls of those who hear it 
 (cf. Heb. iv. 12; Jas. i. 21 ; 1 Pet. i. 23). 14-16. The common 
 
 31 
 
ii. 16-iii. 6 I. Thessalonians 
 
 experience of persecution only tended to intensify the fellow- 
 ship and sense of unity between the widely scattered Christian 
 communities. Paul had only the kindest feelings toward the 
 Christians of Judea. The statements in these verses read as 
 though they were an epitome of the record in Acts viii. Iff; ix. 
 Iff; xiii. 50; xiv. 4-6; xiv. 19ff; xvii. 5ff and xvii. 13; although, 
 of course, they are perfectly independent. Jewish opposition to 
 the Gospel, especially its proclamation to the Gentiles, Paul 
 viewed as the culmination of a long history of opposition to 
 God, destined to bring His wrath upon them. 
 
 3. His eagerness to see them again, ii. 17-20. 
 
 Paul's desire to see his converts again was very strong. Twice 
 he had attempted it, but was hindered, possibly because of the 
 danger from Jewish interference. Paul, like the early Chris- 
 tians generally, attributed such things to Satan as their ultimate 
 cause. Paul looked for his reward in what he had accomplished 
 in others. At the expected return of the Lord Jesus in His 
 kingly glory, they, his converts, would constitute a "crown" of 
 which he might boast (cf. Phil. iv. 1). They would be, as they 
 then were, his "glory" and his "joy." Surely a pure and noble 
 hope and ambition ! 
 
 4. How Timothy's report had cheered him. iii. 1-10. 
 There is difficulty in harmonizing the statements here with 
 
 those in Acts xvii. 15, 16 and xviii. 5. See the Introduction. 
 1. "We thought it good" : The plural may mean Paul and Silas, 
 or, as seems better, it may be used editorially for "I," in which 
 case ver. 5 is simply a restatement of vers. 1 and 2. 2. It ap- 
 pears from this that the persecuting activity of the Jews in 
 Thessalonica was persistent. 3f. Paul had not promised his 
 converts that the Christian life would be free from difficulties 
 and trials (cf. Acts xiv. 22), on the contrary, "hereunto we are 
 appointed" (cf. Jesus' teaching, Mt. v. 10-12). 5. "The tempter" 
 is ever at work, even the Lord Jesus had to meet him (cf. Mt. 
 iv. Iff) and Paul knew how great the danger was that his labor 
 might have been in vain. He could not rest until he knew how 
 they were. 6. Timothy's report, which prompted this letter, 
 was such as to give Paul great joy. Their faith, and love, and 
 "good remembrance of us," and "longing to see us" satisfied 
 his solicitude, and encouraged him to renewed activity and hope 
 
 32 
 
I. Thessalonians iii. 8-iv. 2 
 
 at Corinth (cf. Acts xviii. 5). 8. So closely did Paul identify 
 himself with the spiritual life of his converts that if they failed 
 it would have been as death to him. Note that it was not their 
 sufferings or trials that worried Paul, but only whether their 
 faith could endure. The old doctrine that suffering meant the 
 divine displeasure was discarded by those who had learned Jesus' 
 secret (cf. ver. 4). 10. The Thessalonians, though loyal, were 
 still young and inexperienced in the faith. Paul is eager now, 
 not only to see them again, but still further to strengthen and 
 develop their faith. The beautiful and fervent prayer that fol- 
 lows (vers. 11-13) echoes this thought. 
 
 5. Prayer, iii. 11-13. 
 
 11. Note that in the prayer both the Father and the Lord 
 Jesus are addressed. Such was the place given Jesus in the 
 Apostolic church. 12-13. Paul wished very much to see 
 his converts again, and prayed that he might do so, but whether 
 he saw them or not their spiritual condition was the all-important 
 matter and this is the main burden of his prayer. Two great 
 petitions the Apostle offered : first, that the supreme Christian 
 virtue of love (cf. 1 Cor. xiii. 13) might be ever more abundantly 
 manifest among them. No limits should be set to this. And, 
 second, that personal holiness might be attained by each and all. 
 Only thus can the great end be realized, fitness to meet the Lord 
 at His coming. 
 
 II 
 The More Doctrinal Section (iv.-v.) 
 
 1. Exhortation — that they live so as to please God, and 
 especially that they keep free from heathen immorality, iv. 
 1-8. 
 
 iv. 1-2. The expression "in the Lord Jesus'' is significant. 
 Jesus is Lord (cf. 1 Cor. xii. 3), the source of authority 
 (cf. ver. -2), and so while Paul beseeches and exhorts, he does 
 so with the authority of the Lord Jesus behind him. This 
 authority bears directly on conduct, the way in which one must 
 "walk." In this walk one should "abound," never thinking that 
 he has at last reached the point where further progress is not 
 
 33 
 
iv. 2-v. I. Thessalonians 
 
 needed (cf. Rom. v. 15; xv. 13; 1 Cor. xv. 58; 2 Cor. i. 5; 
 viii. 7; ix. 8; Phil. i. 9; also iii. 12 above). In ver. 2 we have 
 one of the rare instances in his Epistles 1 where Paul seems to 
 make a direct use of Jesus' teachings. 3-8. Paul brought to 
 his converts new and high — even the highest — ethical standards, 
 and he insisted, in love, but firmly, that they live up to them. 
 The lower ethics of paganism were difficult to overcome, but 
 the new faith triumphed, through the spirit's work in the hearts 
 of believers. 
 
 2. Exhortation — that they manifest the spirit of brotherly 
 love and forbearance, iv. 9-12. 
 
 9. Once more (cf. iii. 12) Paul comes back to the great 
 subject of "love of the brethren." This, as the distinctive mark 
 of Christianity, was involved so fundamentally in the Christian 
 teaching concerning God, that Paul felt that it was necessary 
 only to remind them of this fact. The new doctrine of the divine 
 fatherhood involved that of the brotherhood of man. 10. Once 
 more, the appeal to ''abound" in that which is good. 11-12. 
 Homely advice, but how much depends on observing such simple 
 rules of conduct! 
 
 3. Words of comfort for those who had recently been 
 bereaved, iv. 13-v. 11. 
 
 In this section of the letter Paul deals with a question that 
 evidently was troubling his converts. The return, or to use the 
 Greek term, the Parousia, of the Lord Jesus, was one of the 
 main elements in the faith of the early church; see the formu- 
 lation in Acts iii. 20, 21. In the Gospels (Mt. xxiv., Mark xiii., 
 Luke xxi., with many differences in details) we have what was 
 believed to be Jesus' teaching on this subject. At first it was 
 believed that Jesus would return very soon and when Paul 
 became a Christian and learned from Peter and others (cf. 
 Gal. i. 18; 1 Cor. xv. 1) the general contents of the Christian 
 belief, this was accepted by him as a part of the faith he was 
 to preach. Passages like ii. 19 and iii. 11 show that he had 
 taught this belief to the Thessalonians. They seem to have 
 understood him as teaching that the Lord's coming would take 
 place within that generation, or, more definitely, that none of 
 the believers would die before the Parousia. But in the mean- 
 time some of the church had died and the believing relatives 
 
 34 
 
I. Thessalonians v. 1-9 
 
 or friends were troubled, fearing that such would not share in 
 the blessings of the Parousia. Consequently Pau) now seeks 
 to reassure them. The Gentile world was silent and sad in the 
 presence of death. It knew no hope. Not so the Christian. The 
 fact that Jesus died and rose again is the unshakable basis of 
 confidence that those who are "fallen asleep through Jesus" are 
 safe. Paul explains that those who die before the Parousia 
 shall, when that takes place, rise and be the first to meet the 
 Lord, and then "we that are alive" and "are left" shall meet Him. 
 
 Paul says that he states this "by the (or a) word of the Lord," 
 not as merely his own opinion. It is not likely that he here 
 claims to have had a special revelation on these matters. He 
 stated what he had received as Jesus' teaching from those who 
 had heard Him. It is essentially the same as the report of 
 Jesus' teaching regarding the Parousia found in the Synoptic 
 Gospels. The additional details not found in that tradition were 
 easily derived from current beliefs concerning the last times, 
 based partly on passages in the Old Testament, such as Joel ii. 
 1 ; Dan. xii. 1, 2, etc. In this passage the emphasis should be 
 placed, not on such figurative details as "the voice of an arch- 
 angel," the "trumpet," etc., but on the more essential truths that 
 death does not separate the believer from his Lord and that 
 ultimately they who are Christ's "shall ever be with the Lord." 
 Herein was real comfort for the sorrowing. As years passed, 
 Paul found his own hope resting more exclusively upon this 
 all-inclusive ground of comfort (2 Cor. v. 1; Rom. xiv. 8; Phil, 
 i. 23). 
 
 v. 1. Paul has just mentioned the Parousia as a source of 
 great comfort. But this might lead to overcurious specula- 
 tion as to when it would take place. He had already expressly 
 told them that no one knew or could know when that day would 
 come. (Cf. Jesus' words in Mt. xxiv. 36, 43f.) When no one 
 is expecting it, it will be at hand. Consequently, their duty is 
 always so to live that that day will not come upon them as an 
 unpleasant surprise (ver. 4). 5. Light is frequently used in 
 the New Testament as a symbol of righteousness, purity and 
 truth (John i. 5; iii. 19-21; Mt. v. 16; Rom. viii. 12, etc.). 
 With 8 cf. Eph vi. 13ff and the Old Testament basis in Is. lix. 
 17. 9. The divine purpose revealed in the Gospel is not pri- 
 
 35 
 
v. 9-22 I. Thessalonians 
 
 marily wrath (although that is disclosed, cf. ii. 16, also Rom. i. 
 18), but a salvation (cf. John iii. 17) to be gained. While this 
 salvation itself is of God "through our Lord Jesus Christ who 
 died for us," yet to the "winning" of it our own watchful and 
 soldier-like activity is necessary. Faith, love and hope (ver. 8, 
 cf. i. 3) must all be actively present. 10. "Live together with 
 him," an all-comprehensive expression. For the Christian, the 
 two different states, the here and the hereafter, waking (i.e., 
 living, in the ordinary temporal sense) and sleeping (i.e., death 
 in the ordinary sense) are not of supreme significance. The 
 difference is not fundamental. The greater fact that the Chris- 
 tian lives together with "Christ," is the all-important, all- 
 comforting fact. 11. "Build each other up'' ("edify one an- 
 other"), i.e., in all that pertains to the development of Christian 
 character. The duty, thus laid upon all members of the church, 
 not upon the leaders only, Paul repeatedly emphasized (cf. Rom. 
 xiv. 19; xv. 2; 1 Cor. viii. 1; x. 23; xiv. 3-5, 12, 17, 26). 
 
 4. Practical advice, v. 12-22. 
 
 This section contains a series of practical exhortations, brief 
 but comprehensive, covering the most important external phases 
 of the Christian life. Such summaries as these are most instruct- 
 ive as revealing the nobility and beauty of Paul's conception of 
 the Christian life. 12. He exhorts rather than commands. The 
 organisation of the church at Thessalonica is here implied, al- 
 though we do not know its exact character (cf. 1 Tim. v. 17). 
 13f. The leaders of the church were to be not only heeded but 
 loved. To carry out this recommendation the spirit of peace 
 must rule. 14. All the church members were not perfect. Paul 
 knew that some were disorderly, inclined to be insubordinate, 
 others were "faint-hearted," needing much encouragement, others 
 were "weak," especially in faith and ability to resist temptations, 
 while "all" needed to exercise much mutual forbearance. 15-18. 
 To do good not only to one another, but to all men, to rejoice, 
 to pray, to give thanks, — such conduct the divine will requires. 
 As having been revealed in Christ it has become for us a great, 
 inspiring fact. Paul knew this from his own experience. 
 19-20. The best comment on these words will be found in 1 
 Cor. xii. and xiv. 21-22. The recommendation here concerns 
 itself mainly with the manifestations of spiritual gifts referred 
 
 36 
 
I. Thessalonians v. 22-28 
 
 to in vers. 19, 20. But the rule is of general application. The 
 Christian is to put all things to the test (cf. Mt. vii. 16ff; xii. 
 33-35) and scrupulously avoid every form of evil. 
 
 5. Prayer, v. 23-24. 
 
 Perfect holiness in every respect, blamelessness of spirit, body 
 and soul, is the ideal, the goal of Christian attainment, the con- 
 dition that shall receive the favorable judgment of the Parousia. 
 But this can be obtained and retained only through the sancti- 
 fying and sustaining grace of God. God is the "God of peace'' 
 who seeks to reconcile man to Himself (cf. 2 Cor. v. 19) and 
 Paul is sure that He can be trusted to bring about this blessed 
 result. 
 
 Epistolary Conclusion, v. 25-28. 
 
 The concluding words of the Epistle were perhaps penned 
 by the Apostle's own hand, all the rest being dictated (cf. 2 
 Thess. iii. 17; Gal. vi. 11-17; Col. iv. 18; 1 Cor. xvi. 21; Rom. 
 xvi. 22). As he prays for them (cf. i. 2ff) so he beseeches them 
 to pray for him and his fellow workers. The kiss was a form 
 of salutation common among the Hebrews, and frequently re- 
 ferred to by Paul (cf. Rom. xvi. 16; 1 Cor. xvi. 20; 2 Cor. xiii. 
 12; 1 Pet. v. 14). It was the pure spirit of Christian love that 
 made it "holy." The adjuration to see that the Epistle was read 
 to all the brethren shows how important its contents were in 
 Paul's opinion. 
 
 Review-study of I. Thessalonians 
 
 Review the Introduction and try to gain a clear idea of the 
 founding of the church of Thessalonica. Be able to state when, 
 where, and under what circumstances 1 Thessalonians was writ- 
 ten. Write out the outline of the letter in full so that its con- 
 tents may be seen at a glance. Work out the following or 
 similar topics : 
 
 1. A study of Paul's personality. 
 
 a. As a man. Make a statement based on 1 Thess. 
 i. 2, 5; ii. 4-6, 9-10, 19; iii. 10; cf. 2 Thess. iii. 1, 2, 7. 
 
 b. As a preacher of the Gospel. What is implied in 
 1 Thess. i. 5; ii. 2-4, 13? 
 
 37 
 
Review I. Thessalonians 
 
 c. As one entrusted with the care of souls. Study 
 1 Thess. i. 2; ii. 7-12, 19, 20; in. 7-10; cf. 2 Thess. Hi. 
 6-10. 
 
 2. A study of the character and life of an early Gentile 
 Christian church. Study 1 Thess. i. 5, 8, 9; ii. 13, 14; iii. 6; 
 iv. 9, 10; v. 12, 13, 19, 20, 26, 27; cf. 2 Thess. i. 4; ii. IS; iii. 11-12, 
 14. 
 
 3. Teachings or doctrines on which Paul laid great emphasis. 
 
 a. God, as living, true (1 Thess. i. 9), loving (cf. 2 
 Thess. ii. 16; iii. 5), righteous and holy (1 Thess. 
 iv. 3-8; cf. 2 Thess. i. 5ff), the Father (1 Thess. i. 
 1-3, 9, 10; iii. 11-13; cf. 2 Thess. i. 1, 2; ii. 16), from 
 whom is the Gospel and the Gospel call (1 Thess. ii. 
 4, 8, 13; v. 24). 
 
 b. Jesus as Lord and Christ (1 Thess. i. 1, 2, 3, 10, 19; 
 iii. 11; iv. 1, 2, 14; v. 18, 28; cf. 2 Thess. i. 2, 7, 12; 
 ii. 8, 16, 17; iii. 5, 6, 12, 18). 
 
 38 
 
THE FIRST EPISTLE TO THE CORINTHIANS 
 
I. CORINTHIANS 
 
 1 Corinthians belongs to the second group of Paul's Epistles, 
 written toward the close of his Third Missionary Journey 
 (52-56 A. D.). In Acts the account of this Journey is 
 found in xviii. 23-xx. 3 (not including the return voyage 
 to Jerusalem). Some additional details can be gathered 
 from the four Epistles that belong to this group (1 Cor., 
 2 Cor., Gal. and Rom.). 
 
 1. Introduction 
 
 1. The City of Corinth. 
 
 The first Greek city of Corinth was destroyed by the Romans 
 in 146 B. C. For a hundred years the site was desolate. But in 
 46 B. C. the city was refounded by Julius Caesar as a Roman 
 colony, and rapidly grew in wealth and importance until, in the 
 days of Paul, it had become the largest, wealthiest, and at the 
 same time most wicked city of Greece^ 
 
 Its site, at the western extremity of the isthmus, with a fine 
 harbor on either side directly on the main line of maritime com- 
 merce between Asia Minor and Italy, enabled it to become one of 
 the chief commercial cities of the Roman world. 
 
 In Paul's time Corinth was the capital of Southern Greece, i.e., 
 the Roman Province of Achaia, and as such was the residence of 
 the Roman proconsul (cf. Acts xviii. 12). 
 
 According to Ramsay the population was composed (1) of the 
 descendants of the Roman "colonists"; (2) of resident "Romans/' 
 i.e., business men, officials, etc.; (3) of Greeks; (4) of resident 
 strangers of different nationalities, such as Jews, etc. That Cor- 
 inth contained many Jews is evident from the fact that they had 
 a synagogue in the city (Acts xviii. 4ff). 
 
 Corinth, of course, had numerous pagan temples, the most 
 celebrated of which, that of Aphrodite (Venus), had connected 
 
 41 
 
I. Corinthians 
 
 with it over a thousand prostitutes, indicative of the corrupt moral 
 atmosphere of the city. 
 
 2. The founding of the Christian Church in Corinth. 
 
 As far as we know Corinth marked the limit of Paul's Second 
 Missionary Journey. He went there from Athens, probably 
 alone (Acts xviii. 1). He took up his abode with Aquila and Pris- 
 cilla, Jews of Pontus, lately from Rome, and with them worked 
 at his craft of tentmaking (Acts xviii. 2, 3). Probably he soon 
 converted them to faith in Christ. 
 
 Though he made known at once his belief in Christ in the 
 synagogue, it was not until he was rejoined by Silas and Timothy, 
 with the latter's cheering news from Thessalonica (Acts xviii. 4ff, 
 cf. 1 Thess. iii. Iff) that Paul entered on his campaign with the 
 definite purpose of organizing a Christian church in Corinth. 
 The motives that actuated him he reveals in 1 Cor. ii. 1-5. The 
 result of his vigorous preaching was a division in the synagogue. 
 A few, among these the ruler Crispus, believed, but the majority 
 remained unconvinced. Paul and his followers were compelled 
 to withdraw from the synagogue. A "devout" Gentile, Titius 
 (or Titus) Justus, offered them the use of his house and here the 
 infant church was organized. Paul, who had been longing to get 
 back to Thessalonica, was encouraged by the prospects and by a 
 night vision to continue in Corinth. During the next eighteen 
 months (fall of SO to spring of 52 A. D.) he labored here with 
 great success. Toward the close of this period the Jews at- 
 tempted to have the Roman proconsul Gallio forbid the further 
 proclamation of Christianity, but Gallio refused to interfere 
 (Acts xviii. 6), a decision that prevented probably any further 
 violent opposition to Christianity in the city. 
 
 3. The general character of the Church of Corinth. 
 
 The picture presented to us in 1 and 2 Cor. is that of a church 
 with a large and exceedingly diversified membership. The ma- 
 jority were of "Greek," i.e., Gentile, rather than Jewish, descent. 
 Some were, probably, wealthy and otherwise prominent (1 i. 26),* 
 but most of the members were of the humbler classes, many, 
 perhaps, being slaves. 
 
 *In the notes on 1 Cor. the figures 1 or 2 before a chapter and verse refer- 
 ence indicate 1 Cor. or 2 Cor., respectively. 
 
 42 
 
I. Corinthians 
 
 The organization of this church was, apparently, very demo- 
 cratic. No one person is spoken of as its bishop or head. To 
 such members as Stephanas and his household the church was 
 urged to be subject (1 xvi. 16). It was the whole membership 
 to which the Epistles were addressed, and it was this membership, 
 meeting as a whole in solemn assembly, that decided questions of 
 discipline (cf. 1 v. 4). 
 
 The lively, disputatious Greek spirit was much in evidence. 
 Parties were easily formed (1 i. 12), though these may not have 
 involved the whole membership. There were many different 
 views on various points of Christian life and doctrine. The 
 attitude to be taken toward their pagan friends, especially their 
 more intimate ones, was a matter of debate. The social extremes 
 represented in the church led to serious abuse of Christian fel- 
 lowship at the Lord's Supper. 
 
 Yet, with all these and other conditions that seriously threat- 
 ened the best development of Christian life, the church of Corinth 
 was, on the whole, richly furnished in all spiritual gifts. While 
 Paul found much to blame and correct, he also found much to 
 praise. The very character of his appeals and rebukes shows 
 that he was sure that in the end their fine sense of Christian honor 
 and their highly developed Christian conscience would prevail. 
 The free, pure spirit of Christianity surely won one of its greatest 
 victories in this gay and pleasure-loving metropolis. 
 
 4. The correspondence between Paul and the Church of Corinth. 
 1 and 2 Cor. represent only a part of the correspondence be- 
 tween Paul and the Corinthian church. To study these Epistles 
 profitably we must try to gain a clear view of the conditions that 
 made all this correspondence necessary. We must first notice 
 the developments that took place after Paul's long stay at the 
 time of his first visit. When Paul left Corinth, in 52 A. D., he 
 was accompanied as far as Ephesus by his friends, Aquila and 
 Priscilla (Acts xviii. 18f). Not long after this Apollos, an 
 Alexandrian Jew, recently converted to Christianity, came to 
 Ephesus. Here he was further instructed in the new faith by 
 Aquila and Priscilla. Thence he went with letters of commenda- 
 tion to the church of Corinth, where his eloquent defence of 
 Christianity against the Jews brought him into great prominence 
 
 43 
 
I. Corinthians 
 
 (Acts xviii. 24-xix. 1). How long Apollos remained at Corinth 
 we do not know. He was back in Ephesus and with Paul when 
 1 Cor. was written (1 xvi. 12). It was after his departure, prob- 
 ably, that the party-strife referred to in 1 i. llf assumed serious 
 proportions. (See notes on this passage.) In connection with the 
 disputes thus engendered, there was some attempt to belittle 
 Paul's apostolic authority and the debt of love and reverence due 
 him from the church (cf. 1 ch. iv.). As the life and thought of 
 the community grew more complex the differences of views on 
 various phases of thought and life grew more pronounced. One 
 case at least of flagrant immorality (1 v. Iff) had occurred with 
 no attempt at discipline on the part of the church. 
 
 While these developments were taking place in the Corinthian 
 church Paul was engaged in his great work in Asia Minor with 
 his headquarters at Ephesus (Acts xix. Iff). Communication 
 between Ephesus and Corinth by sea was comparatively easy. 
 The year before the writing of 2 Cor. Paul had sent Titus to 
 Corinth to make the preliminary arrangements for the collection. 
 Titus found the church very willing to participate (2 viii. 6, 
 lOf, 16ff ; ix. Iff). He may have informed Paul of the case of 
 immorality, but apparently there was no serious opposition to Paul 
 in the church. The result was that he wrote a letter, now lost, 
 in which he warned them against keeping company with immoral 
 persons (1 v. 9). What else this letter contained we do not 
 know, but in any case Paul felt that the condition was serious 
 enough to make it advisable to send Timothy to give such advice 
 to the church as might seem necessary (1 xvi. lOf). 
 
 But before Timothy, who probably went by the longer route, 
 via Macedonia, had had time to reach Corinth, a deputation from 
 the church, consisting of Stephanas, Fortunatus, and Achaicus, 
 arrived at Ephesus (1 xvi. 17f) bearing a letter from the church, 
 in which the Apostle was asked to give his advice regarding a 
 number of disputed points (1 vii. 1, etc.). From other parties, 
 such as "those of Chloe'' (1 i. 11) Paul learned of the disturbed 
 condition of the church he had labored so long to establish. 
 These were the circumstances that determined the writing of 
 1 Corinthians. It was sent, probably, by the hands of Stephanas 
 and his friends on their return from Ephesus. From 1 xvi. 5-8 
 it may be inferred that it was written some time before Pente- 
 
 44 
 
I. Corinthians 
 
 cost of the year in which Paul closed his work at Ephesus, i.e., 
 early in 55 A. D. 
 
 Meanwhile, the situation in Corinth had become more compli- 
 cated. Timothy's mission had resulted disastrously. Whether 
 through lack of tact, or insufficient force of character, he had 
 been unable to quell the disputatious, factious spirit that was 
 present in the church, and the authority both of himself and of 
 the Apostle he represented was set at naught by the unruly 
 element in the church. He returned to Paul, possibly leaving 
 Corinth before the arrival of Stephanas with 1 Cor., with a very 
 discouraging report. Paul was greatly disturbed, and what he 
 did next is not perfectly clear. But the references in 2 xii. 14; 
 xiii. Iff show that previous to writing those words Paul had paid 
 a second visit to Corinth and that his experience had not been 
 altogether pleasant (cf. also 2 ii. 1 ; x. 1-10). 
 
 There are also indications of a letter, written in great distress 
 of mind, but in the hope that it would produce a salutary effect 
 (cf. 2 ii. 3f ; vii. 8-12). It is probable that this letter was written 
 at Ephesus just as Paul was about to close his work there, i.e., 
 about May of 55 A. D. (cf. 1 xvi. 8). It has been conjectured, 
 and, we think, rightly, that a large portion of this painful letter 
 is preserved in 2 Cor. x.-xiii., which differ so decidedly in tone 
 from the previous chapters i.-ix. In other words, 2 Cor. as we 
 now have it is a composite epistle, made up of two separate let- 
 ters, the earlier one (at least a fragment of it) having been 
 appended to the later one, thus reversing the original order. 
 
 The bearer of the sorrowful letter was Titus. It was sent, 
 apparently, just about as Paul was closing his three years' work 
 in Ephesus, and planning to visit Corinth by way of Troas and 
 Macedonia (2 ii. 12f). So anxious was Paul to learn the outcome 
 of Titus' mission that he could not rest long at Troas, though the 
 opportunity was inviting, but pressed on to meet Titus as soon as 
 possible, i.e., in Macedonia. Here Titus returned to him and 
 brought with him a most cheering and comforting report, more 
 than satisfying Paul's most sanguine expectations. The church 
 had come to its senses and its old loyalty and affection for its 
 founder had returned (2 vii. 7i, 13ff). Perhaps because he did 
 not wish to cut short his visit with his Macedonian churches, and 
 also because of his desire that the contribution of the Corinthians 
 
 45 
 
I. Corinthians 
 
 to the great collection for the mother church at Jerusalem should 
 be completely ready when he arrived at Corinth (2 viii. 1, 6-10, 
 18, 22 f ; ix. 1-5) he sent Titus back with a letter, this time one of 
 a most joyful and confidential tone. In all probability we have 
 this letter in 2 Cor. i.-ix. (cf. 2 i. 3-7; viii. 6, 16-24), which was 
 written, therefore, about Steptember or October, 55 A. D. We 
 may well believe that with this letter preceding him, and with 
 Titus, its bearer, already at Corinth awaiting him, Paul's reception 
 by his now completely reconciled church was a most affectionate 
 one. This his third visit was not a long one (cf. Acts xx. 2), 
 but that it was peaceful and spiritually refreshing is evident from 
 the fact that one of its fruits was the great Epistle to the Church 
 at Rome, the most profound and complete of all his Epistles. 
 
 The following table gives a summary of the data regarding 
 Paul's correspondence with the church of .Corinth. 
 
 1. Conditions arise which disturbed the peace and good order 
 of the Corinthian church, — between 52-54 A. D. 
 
 2. Paul, now at Ephesus, sends Titus to Corinth to ask the 
 Corinthians to contribute to. the collection he was planning 
 for the poor brethren in Judea. About 54 A. D. (cf. 2 viii. 6, 
 lOf, 16ff, ix. Iff). 
 
 3. Through Titus and other sources Paul learns of conditions 
 in Corinth. 
 
 4. Paul writes a letter, now lost, to the church dealing espe- 
 cially with the case of immorality (1 v. 9). 
 
 5. Paul sends Timothy on a mission directing him to visit 
 Corinth and advise the church (1 xvi. lOf). Fall of 54. 
 
 6. A deputation from Corinth arrives in Ephesus with a letter 
 from the church asking Paul's advice on certain matters 
 (1 xvi. I7f; vii. 1). Paul also learns from other sources 
 regarding the disturbed condition of the church. 
 
 7. Paul writes a long letter, our 1 Corinthians (really his 
 second letter), to the church and probably sends it by the 
 deputation on their return. Late in 54. 
 
 8. Meanwhile Timothy had reached Corinth and had failed to 
 quiet matters. On his return he made a very discouraging 
 report to Paul. 
 
 9. Paul makes a hasty visit to Corinth but fails to win over 
 the disaffected ones (2 Cor. xii. 14; xiii. If). 
 
 46 
 
I. Corinthians i. 1, 2 
 
 10. Paul returns to Ephesus and writes a sorrowful letter 
 which he entrusts to Titus. Early spring of 55. This letter 
 (the third in order) is probably now extant as chapters 
 x.-xiii. of 2 Corinthians (2 Cor. ii. 3f; vii. 8-12). 
 
 11. Paul leaves Ephesus, soon after Pentecost (June) of 55, 
 to visit Macedonia. 
 
 12. In Macedonia Titus rejoins him, bringing a very cheering 
 report regarding matters in Corinth. 
 
 13. Paul, greatly comforted, writes a letter (the fourth in 
 order), sending it to Corinth by Titus, while he remains 
 a while longer in Macedonia. Summer of 55. Here, prob- 
 ably, Galatians is written. 
 
 14. Finally, in the fall of 55, Paul arrives once more in Corinth 
 where he remains three months. Writes Romans. 
 
 5. General Outline of 1 Corinthians. 
 
 This long Epistle, after the usual epistolary introduction i. 
 1-9, can be subdivided into six main sections, as follows : I. 
 Concerning the divisions in the church at Corinth, i. 10-iv. 21. 
 II. Concerning the offences against Christian morals of which 
 Paul had heard that some are guilty, v. 1-vi. 20. III. Reply 
 to certain questions which had been put to Paul by the church 
 at Corinth, vii. 1-xi. 1. IV. Criticism and advice regarding 
 their conduct in the public services of the church, xi. 2-xiv. 40. 
 V. Defence and explanation of the doctrine of the Resurrection, 
 xv. 1-58. VI. Information and notices, xvi. 1-18. Epistolary 
 conclusion, greetings and benediction, xvi. 19-24. 
 
 2. Commentary 
 
 i. 1-3. The signature, address, and salutation. As we see 
 from xvi. 21, Paul dictated this letter adding only the final 
 salutation with his own hand (see also notes on 1 Thess. i. 1). 1. 
 Paul emphasizes his apostleship, perhaps because some were 
 inclined to call it in question (cf. ix. 1), as he did later when he 
 wrote to the Galatians (cf. Gal. i. Iff). Sosthenes, whom Paul 
 here associates with himself, was evidently well known to the 
 Corinthians. He may have been formerly the ruler of the Jewish 
 synagogue in Corinth (Acts xviii. 17). 2. On the tefm "church" 
 see note on 1 Thess. i. 1. Paul speaks of this church from the 
 
 47 
 
i- 2-9 I. Corinthians 
 
 ideal point of view. As such, the members are "sanctified," called 
 saints. Holiness is the standard of the Christian life. To this 
 the believer is ''called," and this divine call is both mediated by 
 and its holy ideal revealed "in Christ Jesus." 3. The Salutation. 
 See note on 1 Thess. i. 1. 4-9. The customary epistolary thanks- 
 giving. See note on 1 Thess. i. 2. Paul finds reason for thanks- 
 giving as he thinks of the past, the present, and the future of the 
 church of Corinth. Comprehensively he mentions the grace of 
 God, i.e., the manifestation of God's spirit in the lives of the 
 Corinthians as the reason for his thanksgiving. This grace was 
 given "in Christ Jesus," the phrase so frequent and so full of 
 meaning in Paul's Epistles. 5-6. When Paul came to them and 
 preached Christ, the grace of God was so manifest that both in 
 "utterance" and in "knowledge," i.e., understanding of Christian 
 truth, the Corinthian believers were remarkable. Paul mentions 
 here just the gifts which also exposed the Corinthians most insid- 
 iously to the temptation to pride and conceit. Cf. the commenda- 
 tion in 1 Thess. i. 2fT. Paul's preaching was a "testimony" regard- 
 ing Christ. The results showed how it was "confirmed," i.e., the 
 conversions and the new spiritual life were proof of the truth of 
 the Apostle's message. 7. So it had continued up to the time 
 when the Apostle wrote ; they had no reason to feel that they had 
 "come behind" in any "gift" or charisma. Later, Paul speaks 
 more in detail of the various gifts or charismata in evidence in 
 this church (chs. xii.-xiv.). As elsewhere throughout the apos- 
 tolic church there was an eager expectancy of the speedy return 
 of the Lord Jesus. This was one of the fundamental elements 
 in the faith of believers. Cf. 1 Thess. iv. 13-v. 11; 2 Thess. ii. 
 1-12. 8. When that time or "day" comes, it will be a day of 
 judgment, and then the Christian believer will be cleared as 
 "unreprovable," i.e., freed from condemnation through his sin- 
 cere faith in Christ. 9. Such is God's word and He is faithful. 
 The divine promise can be trusted, especially when one considers 
 the great reality involved in the Gospel call, to a "fellowship" 
 (communion or partnership) with His Son Jesus Christ our 
 Lord. This is a solid ground on which to rest one's hope. The 
 very general character of this thanksgiving was in itself a deli- 
 cate hint on Paul's part to the church that in detail there were 
 many things that needed correction. 
 
 48 
 
I. Corinthians i. 10-12 
 
 The Party-strife in the Church at Corinth (i. 10-iv. 21). 
 
 The Apostle now takes up the first of the main subjects with 
 which his letter deals, i.e., the divisions in the church. 10-12. In 
 these verses the Apostle introduces the subject (1) by an exhor- 
 tation to unity, ver. 10; (2) by stating the source of his informa- 
 tion, ver. 11; and (3) by indicating what he had heard, ver. 12. 
 
 Paul very significantly beseeches them "through the name of 
 our Lord Jesus Christ" as the one name and authority which 
 unifies all genuine Christian profession. To "speak the same 
 thing'' of course has reference to fundamental statements, not to 
 a merely superficial unity. Minor differences were unavoidable, 
 but as to the fundamentals of the faith "the same mind," "the 
 same judgment" should unite all members of the church. Paul 
 was no lover of strife. Who "Chloe" was and where she lived is 
 not known. Possibly her home was in Ephesus and it was 
 through certain members of her household who had visited 
 Corinth that Paul received the news of the divisions at Corinth. 
 It is not necessary to suppose that the whole membership of the 
 church at Corinth was formally divided into just the four parties 
 mentioned in ver. 12. The names Paul, Apollos, Cephas, Christ, 
 were evidently used by the respective partizans as indicating the 
 authority they considered final in matters of Christian belief. As 
 the founder of the church, of course Paul was considered a final 
 authority by many. Apollos had also won great fame and pos- 
 sibly converted many in Corinth. There may have been others 
 who, converted elsewhere under Peter (Cephas) or in circles 
 where his influence was dominant, had asserted in Corinth that 
 Peter was more than Paul. Still others, possibly under pretence 
 of a more profound knowledge of Christ, may have belittled all 
 human authorities saying they were "of Christ." 
 
 In dealing with this situation Paul sought first and mainly to 
 show that all such party-strife was due to an exaggerated estimate 
 of "wisdom," leading to false confidence in themselves as "wise" 
 instead of trust in the wisdom of God revealed in Christ. His 
 argument is quite detailed and we shall therefore try to indicate 
 its various steps. 
 
 49 
 
i. 13-25 I. Corinthians 
 
 1. The church of Corinth was founded by the preaching of 
 the Gospel (of Christ), not in the name of Paul (or any other 
 man) or in mere human wisdom (13-17). 13. In these three 
 questions Paul strikes at the very heart of the matter. Christ is 
 the foundation of the church, if He were "divided" there could 
 be no church. But it was Christ crucified whom Paul preached. 
 By making Paul a party watchword the all-importance of "Christ 
 crucified" was lost sight of. The same was true in view of the 
 fact that Christian baptism was in the name of Christ alone. 
 14-16. Paul remembers how few he had baptized personally. He 
 is glad now of the fact for it is evidence of how little emphasis 
 he placed on himself. 17. Paul always did emphasize, however, 
 one thing: he was sent — i.e., an Apostle — by Christ, and as such 
 his great business was "to preach the Gospel," literally to evangel- 
 ise. His message was given him, not reasoned out by him ; hence, 
 as Paul conceived it, his message was not human "wisdom of 
 words," but objectively centered about the cross. 
 
 2. In the next place, the Apostle seeks to show that the only 
 wisdom the Christian should boast of is the wisdom of the mes- 
 sage of the Cross. This, however, excludes boasting in human 
 wisdom. So he himself felt and acted when he first preached to 
 them (i. 18-ii. 5). 18. The "word of the Cross" was this mes- 
 sage. In this letter Paul does not explain the content of this 
 "word of the Cross." He had done this many times . in his 
 preaching among them and his readers knew very well what he 
 meant. Here he is seeking to show the significance of this fact 
 in view of the conditions in Corinth. If by some the "word of 
 the Cross" was counted "foolishness" this was evidence to Paul 
 that such were "perishing." See 1 Thess. i. 4 and the note 
 thereon, as to a similar deduction from evidence. On the other 
 hand, there were those to whom this same "word of the Cross" 
 was a "power of God" and this was evidence that they were "being 
 saved." These were great facts of experience known to his read- 
 ers and Paul wished them to realize their significance. 19. 
 Quoted from Is. xxix. 14, not as a prediction of just what had 
 happened in Corinth, but as an authoritative statement of a prin- 
 ciple, true in Old Testament time and even more so in the New 
 Dispensation. 20-25. Throughout Paul had in mind the party- 
 strife as due to an overconfidence in human wisdom as though 
 
 50 
 
I. Corinthians i. 25-31 
 
 this were sufficient to meet the religious needs of man. Practi- 
 cally all in that world with which Paul had to deal were either 
 Jews or "Greeks," i.e., pagans. The former prided themselves 
 on being already in possession of a divinely given religion, and 
 "stumbled" at the "word of the Cross"; the latter were accus- 
 tomed to many theories and views of philosophers and others, 
 and, viewing religion as something intellectual rather than as a 
 moral and spiritual experience, found no place for this same 
 message of the Cross in their philosophy. But the fact was that 
 in Corinth the Cross had been preached, men, both Jews and 
 Greeks, had believed, and in believing had found in Christ the 
 power and wisdom, not of man, but of God. What an all-sig- 
 nificant fact ! In vers. 22-24 the two great classes, Jews and 
 Greeks, are again characterized. The former sought "signs,'' 
 demanding external miraculous proof of the truth of the Gospel. 
 Cf. the record in the Gospel of Jesus being challenged in this 
 way. The Greek sought "wisdom." To both the Apostle offered 
 a crucified Messiah, through whom the power (as more than 
 satisfying the demand for a sign) and the wisdom (more than 
 sufficient for the Greek) of God was made known in the experi- 
 ence of the "called." 
 
 26-31. Appeal to their own experience as justifying what he 
 has just said. Evidently the church at Corinth was composed 
 largely of people of lower social strata. Paul would have them 
 remind themselves of what their faith in the Gospel, simply as 
 the message of the Cross and not as human wisdom, had done for 
 them. Lowly people as most of them were, in Christ they had 
 found themselves in possession of something from God. This 
 Paul describes in four terms (ver. 30) : wisdom, righteousness, 
 sanctification, and redemption. Wisdom, in the sense of a new 
 knowledge of God, e.g., as Father, and of His spirituality, His 
 goodness, His love, etc. Righteousness, in the new revelation of 
 the moral demand of God, and of the justification of sinners 
 through the great reconciliation wrought out on the Cross. 
 Sanctification, in the new sense of holiness. Redemption, in the 
 actual experience of salvation as a present fact and as a more 
 glorious future realization. If all this is but appreciated by the 
 Christian, he will "glory" only "in the Lord," not in his own 
 wisdom. 
 
 51 
 
ii. 1-7 I. Corinthians 
 
 ii. 1-5. Paul reinforces what he has just said by recalling 
 to his readers' memory his own manner and spirit when he first 
 preached among them and led them into their new Christian 
 experience. 1. If any one might have had reason to rely on 
 wisdom and eloquence, that one was Paul, for he had both. As a 
 preacher of the Gospel he would not depend on such things. Not 
 only were his hearers generally simple people, but above all his 
 own sense of the all-importance of his message as centering in the 
 fact of Christ crucified prevented him from making any display 
 of his own wisdom. What Paul felt that he had to announce or 
 "proclaim" was the "testimony" (not "mystery") of God, not of 
 any man. 2. This testimony was embodied in the one great 
 fact — which also declared a truth — Jesus, the Messiah and, as 
 such, crucified. This alone was Paul's message, in it all else was 
 contained. 3. The reason for Paul's feeling of weakness when 
 he came to Corinth may have been a constantly present one, an 
 overwhelming sense of the greatness of his message and of the 
 insufficiency of all human ability to present it adequately. His 
 recent experience with the Athenian philosophers (cf. Acts xvii. 
 16ff) and his anxiety about the Thessalonians (cf. 1 Thess. iii. 
 Iff) may have intensified this feeling. 4. How different was the 
 Apostle's confidence in his own wisdom from that of some of his 
 converts or members of the church in Corinth. The "demonstra- 
 tion of the Spirit and of power" was not miracle-working, but 
 the Spirit's work in the heart producing conversion and bearing 
 fruit in the new moral and religious life of the believers (cf. 
 1 Thess. i. 5). 5. Thus, and thus alone, their faith rested on an 
 unshakable foundation. 
 
 3. There is, however, a wisdom that belongs to Christianity 
 (ii. 6-iii. 9). This wisdom Paul speaks among the "perfect," or 
 "mature," not a world-wisdom, but a spiritual wisdom (ii. 6-16). 
 To the Corinthians he has not as yet made known this higher 
 wisdom, since they are too immature to receive it, as is evident 
 from their dissensions (iii. 1-9). 
 
 ii. 6. Paul would not allow his readers to think that he 
 really considered the Gospel to be foolishness. It contains, in 
 fact, a wisdom of the highest sort, only not a wisdom after the 
 ordinary standards of the world. 7. An affirmative description 
 of this higher wisdom. It is "of God," hence not of man's inven- 
 
 52 
 
I. Corinthians ii. 7-iii. 1 
 
 tion. Secondly, it has been "hidden" in a "mystery"; that is, this 
 wisdom contains truths that have existed always, but have been 
 waiting to be disclosed. In the Gospel these truths are disclosed, 
 though they may not be equally apparent to all. Paul means that 
 the plan of salvation was in God's purpose from eternity. 8. In 
 one expression, "the rulers of this world," Paul brings together 
 all those who had a part in condemning Jesus. Whether Pilate 
 or Caiaphas, Jew or Gentile, they were alike in being blind to the 
 divine character and glory of Him they crucified (cf. Lk. xxiii. 
 34; Acts iii. 17; xiii. 27). 9. Apparently a free combination, 
 perhaps from memory, of Is. Jxiv. 4; lxv. 16, 17. 10. By "us" 
 Paul means all whose hearts are illumined by the Divine Spirit to 
 know Christ. The degree of such illumination differs, of course. 
 Paul's own experience had been very full and fruitful. 11. God 
 alone knows Himself, and His purposes and ways. And only 
 God's Spirit can make Him and His mind known to man. 12. 
 We may be sure that Paul is here unfolding his own experience. 
 The "things freely given to us by God" are the sum-total of the 
 revelation in Christ, God's great gift. These had remained un- 
 known to Paul until his great experience on the way to Damascus 
 (cf. Gal. i. I5f) and subsequent spiritual experiences had taught 
 him the great truths revealed in Christ. 13. It was what was 
 taught him by the Spirit that he sought to teach others, hence his 
 positive assertion that it was no human philosophy that he was 
 preaching. The latter part of the verse may be variously rendered, 
 but it makes one thing clear : that Paul meant to keep the truth 
 of Christianity clear of all mixture with human philosophies. 14. 
 By "natural" Paul means unregenerated, untouched by the new 
 life imparted by the Holy Spirit. For "judged" it would be well 
 to substitute "examined." The "natural" man cannot properly 
 inquire into the things of the Spirit, as he lacks the spiritual 
 faculty. 15-16. The statement of a great privilege, but involv- 
 ing also the great danger of spiritual pride. The "spiritual" man, 
 by virtue of his endowment with the Spirit, is able to test "all 
 things," i.e., principles of conduct, ideals, etc., and know their 
 worth. But the "natural" man cannot thus judge a "spiritual" 
 man. Through Christ this knowledge is mediated. He who 
 knows Christ knows God. 
 iii. 1-9. If faith in Christ implies or involves such wonderful 
 
 53 
 
Hi. 1-13 I. Corinthians 
 
 wisdom, why then, the Corinthians might ask, had not Paul un- 
 folded all this spiritual wisdom to them long before? The rea- 
 son is simple and in giving it the Apostle again gently rebukes 
 the party-strife as evidence of an imperfect view of the Gospel. 
 
 1, 2. The time referred to here is, of course, when Paul first 
 preached in Corinth. Then only the simplest statements of the 
 truth could be given them. The word "carnal" (lit. fleshly) has 
 much the same sense as "natural" in ii. 14. It expresses the 
 absence of the spiritual element. Paul found them unspiritual 
 and had to deal with them as such, as mere "babes," but babes 
 "in Christ" after they believed his message. 3, 4. Their party- 
 strife, Paul tells them plainly, did not grow out of a deeper spirit- 
 ual knowledge of Christ, but was purely human, "after the 
 manner of men." 5-9. The emphasis throughout is on God. 
 Individuals, such as Paul and Apollos, are nothing but servants. 
 God it is who gives each his measure of success and so really all 
 the laborers are but one. So also with the field of labor (the 
 Corinthians themselves) ; it is God's, and the result is God's. 
 Thus effectually all reason for strife and jealousy is disposed of. 
 
 4. There was another aspect to the matter. The labor of all 
 leaders, as Paul, Apollos, and others, was like building on a 
 foundation. On the same foundation, Christ, different super- 
 structures may be reared, but only such as stand the test will be 
 worthy of reward (hi. 10-15). 
 
 10, 11. While Paul likens himself to a wise master-builder, 
 true to the idea of the preceding verses, he is such only "accord- 
 ing to the grace of God given" to him. As the first who preached 
 Christ in Corinth, he had laid the one only possible foundation, 
 Jesus Christ. All who followed him, as Apollos and others, 
 necessarily built on this foundation. True then, it remains true 
 today, there is but one foundation. 12. , In a figurative way Paul 
 refers to the great variety of views and practices set forth in the 
 church of Corinth (and elsewhere) as belonging to Christianity. 
 Some were good, others worthless. 13. The main reference is 
 to the Day of the Lord (cf. 1 Thess. v. 4; 2 Thess. ii. 2), when at 
 the return of Christ all human beings and their work shall be 
 judged. The "fire" is the expressive figure for the severity of the 
 test. What cannot stand the test will thereby suffer destruction. 
 The truth that there is a testing process to which all views of life 
 
 54 
 
I. Corinthians iii- 13-23 
 
 and all varieties of nominally Christian conduct are subject is 
 suggested, though not explicitly taught. All tests do not wait for 
 the Judgment Day. 14, 15. Paul is not considering views that 
 are fundamentally false. He is thinking only of cases where the 
 worker is a Christian. The reward is great when superstructure 
 and foundation, the fundamental faith and all the superstructure 
 of profession and conduct, agree. It is otherwise, when only the 
 foundation is found able to stand the test. The phrase, "as 
 through fire," means "barely" — a narrow escape. 
 
 5. Another reason why all vain boasting, strife, etc., should be 
 avoided is that a body of Christians is a temple of God, to corrupt 
 or injure which is serious sin (iii. 16-23). 16, 17. The ordinary 
 pagan temple, with which Paul's readers were all very familiar, 
 had an innermost chamber or shrine, where the deity was thought 
 to have his abode or manifest himself. This chamber was access- 
 ible only to a few and was most sacred. Such was the Holy 
 of Holies in the Temple at Jerusalem. Paul makes use of these 
 familiar ideas when he calls the Christian community the shrine 
 of God, inhabited by the Holy Spirit, in virtue of His presence 
 with the individual members. Anything that militates against 
 the supremacy of the Spirit in the Christian community tends to 
 "destroy" if as the "temple of God." Just such was the spirit of 
 strife with its confidence and boast in a purely human wisdom. 
 18-20. With these words Paul comes back to the thought of 
 i. 17ff, i.e., to the fundamental cause of the troubles in the church, 
 the overconfidence in their new wisdom. In ver. 18 he is very 
 earnest : "Let no one deceive himself." To be truly wise, one 
 must first become a fool. He cannot hold his own wisdom and 
 at the same time accept the wisdom of God revealed in the Gospel. 
 Two Old Testament quotations very aptly illustrate and enforce 
 the Apostle's thought (Job v. 14; Ps. xciv. 11). 21-23. Cf. i. 
 30, 31. All things are yours, even your teachers (hence do not 
 boast in them), but ye are Christ's (not your own masters, not 
 independent of control) and Christ is God's (God is Father, 
 Christ is the obedient Son, etc.). Rightly understood, this truth 
 should prove the corrective *of all vainglorious strife and foolish 
 dependence on mere human wisdom. 
 
 6. Thus far Paul has argued mainly along purely impersonal 
 lines, laying down general principles applicable to the conditions 
 
 55 
 
iii. 23-iv. 5 I. Corinthians 
 
 in Corinth. His argument now takes a more personal turn and 
 he concludes his discussion of the party-strife in the Corinthian 
 church by a statement of the principles underlying his own 
 personal relations to it (iv. 1-21). He first declares plainly that 
 he holds himself answerable to God alone whose ''steward" he is 
 (vers. 1-5) ; then, with a slight tinge of irony, he points out how 
 little he or Apollos have received in the way of external rewards 
 or comforts, though they, the Corinthians, owe all to them and 
 profit by their sacrifices and sufferings (vers. 6-13) ; then in a 
 more tender tone he speaks as their spiritual father and tells 
 them of Timothy's mission and his own plan to visit them soon 
 (vers. 14-21). 
 
 1. If Paul is to be judged by any man he insists that his real 
 place or status be clearly recognized. This he defines in two 
 words : he is a ''minister/' i.e., a mere servant, of Christ (not of 
 man), and a "steward," i.e., dispenser, of the mysteries, i.e., the 
 truths revealed in the Gospel, of God. 2. The "faithful" steward 
 is the one who is faithful to his trust and to the one whose stew- 
 ard he is. 3. Here the logical consequence of vers. 1 and 2 is 
 stated. Paul speaks very plainly. He is not accountable to them, 
 and their estimate of him is really a very small matter. It is as 
 though the Corinthians were bringing Paul to trial. He tells them 
 that he cares little for the examination (cf. ii. 14) of any human 
 tribunal. Instead of "man's judgment" (lit. human day, with im- 
 plied reference to Christ's day of judgment, cf. iii. 13), he is 
 careful only of his Master's. 4. Completes the thought of the 
 latter part of ver. 3. So far as he knows himself there is no 
 reason why he should be adversely judged, but he does not rest 
 his confidence on this self-judgment. Not thus has he been justi- 
 fied. His examination and justification must come solely from 
 his Master. 5. The early church supposed the return of Christ 
 to be near at hand. In attempting to judge (here in the sense of 
 passing a final sentence) of Paul's conduct and work they were 
 acting out of season ("before the time"). The "hidden things of 
 darkness" and "the counsels of the hearts" correspond. Who 
 knows what may be in his heart? -The searching judgment of 
 God will bring everything to light. The praise, Paul is sure that 
 there will be praise, that shall then be given, will be in accordance 
 with the truth. 
 
 56 
 
I. Corinthians iv. 6-15 
 
 6. Paul expressly referred only to himself and Apollos in his 
 argument, but the principles set forth were to apply to all parties 
 concerned. This made the application only the more telling. The 
 words "not beyond the things which are written" would be printed 
 between quotation marks in a modern book. They were probably 
 a familiar proverbial maxim indicating that in the Scripture (the 
 Old Testament) the safe limits for thought and conduct were to 
 be found. Paul has thus far supported his argument by several 
 Old Testament quotations. 7. All that the Corinthians had, 
 they had received from Paul, Apollos, and such leaders. This 
 fact should have prevented them from being "puffed up," espe- 
 cially as Paul and Apollos were not rivals but the best of friends. 
 8-13. Throughout the Apostle indulges in playful irony, under- 
 neath which there is a serious rebuke. What he says about the 
 lot of the Apostles, viewed externally, was all too true. Suffering, 
 self-sacrifice, privations, trials, daily toil, dishonor and disgrace, — ■ 
 such seemed to be their fate. The strongest statement is in ver. 
 9 where the imagery is that of the arena where the criminals 
 condemned to death were the "spectacle" by which the mocking, 
 jeering crowd were entertained. Only, conscious of the world- 
 issue involved, Paul says that the scene is witnessed by "the 
 world, even angels and men." On the other hand, when he tells 
 them that already they are "filled" or sated, are "rich" and "reign,'' 
 are "wise," "strong," "have glory," he is really exposing the 
 superficiality and emptiness of their foolish boasting. They had 
 received their Christianity through the self-denying, loving service 
 of such men as Paul. Why should they now boast as though" 
 they were in some way superior to those to whom they owed all 
 they had ? , 
 
 14. What Paul had just written was well calculated to 
 make the readers, especially the more guilty ones, ashamed of 
 their conduct. But the ruling motive in Paul was love, and for 
 his converts he had a deep affection. In spite of the irony, he 
 would have them realize that he had given fatherly admonition. 
 15. For "tutors'' we might read more literally pedagogues. The 
 ancient pedagogue was generally a slave who was entrusted with 
 the care of a child, but not usually his teacher (cf. note on Gal. 
 iii. 24f). Paul wishes the Corinthians to remember that while 
 there were others who aspired to lead or influence them, he alone 
 
 57 
 
iv. 15-21 I. Corinthians 
 
 was entitled to be honored and loved as their spiritual father in 
 Christ. Through him, i.e., through the Gospel he preached to 
 them, they had been brought to their new life in Christ. 16. 
 "Imitators," i.e., in character and disposition, not in the way of 
 partizanship. See note on 1 Thess. i. 6. 17. Timothy had 
 already left Paul but was going by a roundabout way, and was 
 not likely to reach them for some time (cf. xvi. 10). This letter 
 might get to them first, and, if so, here they would find an 
 explanation of Timothy's mission. The affection of Paul for 
 Timothy reveals itself in the way he speaks of him. Paul's 
 "ways which are in Christ Jesus" and how he teaches "everywhere 
 in every church" will be freshly brought to their mind by Timothy. 
 Paul's long absence from Corinth had led some to forget just 
 how he had acted and taught. Timothy would enable them to 
 remember more exactly, and would show them that Paul was 
 perfectly consistent. He expected of the Corinthians the same 
 results as he looked for in all his Gentile churches. 18-19. 
 Evidently some in the Corinthian church were conceited and 
 defiant, perhaps asserting that Paul would not dare to come back 
 and assert hi's apostolic authority. But it takes more than words 
 to establish real spiritual authority. By "power" Paul evidently 
 means the moral and spiritual effects produced by the action of 
 the Holy Spirit. Paul was sure he could depend on this ulti- 
 mately (cf. 1 Thess. i. 5). On the proposed visit see xvi. Sff. 20. 
 The Kingdom is the rule of God and power to rule is necessarily 
 implied. This divine power manifests itself in the varied work 
 of the Spirit. Compare Rom. xiv. 17. 21. Their action will 
 determine his. He would prefer to come to them in love, in 
 meekness, with no desire to summarily assert his , authority. 
 Some might think such conduct evidence of weakness and despise 
 it. If so, he would have to use the "rod." Playful irony, with a 
 serious undertone. 
 
 Review-study of 1 Cor. i.-iv. 
 
 1. On the introduction. With what other letters of Paul does 
 1 Cor. belong as forming one group? Where and what sort of a 
 city was Corinth? State briefly the circumstances of the founding 
 of the church of Corinth. What was the general character of 
 
 5S 
 
I. Corinthians v. 1-5 
 
 this church? When and where was 1 Cor. written? What cir- 
 cumstances led to its being written? What reasons are there for 
 thinking that some of Paul's correspondence with the church of 
 Corinth has been lost? Give a brief general outline of 1 Cor. 
 
 2. On the commentary. Give a detailed outline of chs. i.-iv., 
 especially of the Apostle's discussion of the party-strife in the 
 church. What does Paul place first in introducing this discus- 
 sion? What place did Paul give the Cross (the experience of 
 Christ on the Cross and its meaning) in his message of Chris- 
 tianity (i. 18-25) ? How much is brought to the Christian in his 
 experience of Christ (i. 30)? Should this prove true today? 
 What personal traits of Paul do you observe in chs. ii.-iv. as 
 worthy of imitation? 
 
 II 
 
 Concerning certain offences against Christian morals of 
 which, he hears, some in the Church are guilty (v.-vi.). 
 
 1. The case of incest (v. 1-13). 
 
 1. The words "it is actually reported" indicate the case was 
 well known, even notorious. The term rendered "fornication" 
 covers a number of forms of sexual immorality. In this case it 
 might well be rendered incest. A certain member of the church 
 had taken as his wife his stepmother. His father was, presum- 
 ably, dead, and the woman was not a member of the church. It 
 only made it the more shameful that this was something con- 
 demned even by pagan opinion, usually far below the Christian 
 standard. 2. The attitude of the church amazed Paul. This 
 shows how unusual it was for such a thing to happen in his 
 churches. In this case those in control took a defiant attitude; 
 instead of grieving over the sin, they were "purred up," possibly 
 defending it on a false theory of Christian liberty, and doing 
 nothing with the offender. 3. Paul realizes the situation so 
 keenly that he feels that he is spiritually present with them and 
 as thus present he has judged the case. 4, 5. A formal act of 
 most serious import by the whole church is here indicated. The 
 deliverance of the offender to Satan was to be "in the name of our 
 
 59 
 
v. 5-13 I. Corinthians 
 
 Lord Jesus." In addition to Paul, present in spirit, and the 
 church, a third Presence would be manifest in such an assembly, 
 — "the power of our Lord Jesus" (cf. Mt. xviii. 18-20; Acts v. 
 1-11; xiii. 9f). The idea was that such a formal "deliverance to 
 Satan" would result in some physical affliction — possibly even 
 death, which, however, would likewise involve the saving of the 
 soul. Doubtless, in case the offender repented promptly, it was 
 believed that the threatened visitation would be averted. 
 
 6-8. Further reasons why the church should purify itself of 
 this evil. In the first place there was the danger that the corrup- 
 tion would spread like leaven. "Old leaven," "new lump" : terms 
 taken from the Jewish passover practices (cf. Ex. xii. 18f). The 
 "new lump" or kneading at the Passover season was unleavened. 
 As leaven was often used as a symbol of moral corruption, it was 
 easy and natural for Paul to use this figurative language. He 
 completes the application by reminding them that Christ their 
 Paschal Lamb has been slain. As Christians, then, they must 
 always keep the (moral) Passover free from the old leaven of sin, 
 with the "unleavened bread" of sincerity and truth. The passage 
 does not imply that the Gentile Christians regularly observed the 
 Jewish Passover. 9-10. Some earlier written message of Paul 
 to the Corinthians is here referred to. It probably related to the 
 case mentioned in ver. 1, but had not been clearly understood. 
 He had advised them, in general, not to associate with fornicators, 
 but, he now explains, he did not mean this in the most all-inclusive 
 sense. Such persons abounded in the unconverted Gentile world 
 of which they were a part. Some degree of contact was un- 
 avoidable. 11. He now reiterates and adds to his earlier advice. 
 "If any that is named a brother," i.e., professing Christian, is 
 guilty of the sins he specifies, with such an one they are "not to 
 eat," i.e., to have nothing to do with him. Expulsion from the 
 church is, of course, implied. 12, 13. The first sentence may 
 echo one way in which his advice had been misunderstood. The 
 church cannot pronounce sentence on "those without" its mem- 
 bership. But "those within" it should judge, but only in a most 
 serious spirit (cf. 2 Thess. iii. 14f). The closing sentence — a 
 quotation from Dt. xvii. 7 — concludes, as with a word of divine 
 authority, the discussion of this unpleasant matter. 
 
 60 
 
I. Corinthians vi. 1-11 
 
 2. Concerning lawsuits of believers in heathen courts (vi. 1-11). 
 1. Again the language betrays the deep feeling of the Apostle. 
 For a Christian to bring suit against a fellow-Christian was a 
 daring thing to do, since it involved so much that was directly 
 opposed to the spirit of Christianity. "Neighbor" here means 
 fellow-Christian (lit. the other one of the same class). In speak- 
 ing of the heathen judges as "unrighteous/' Paul means non- 
 Christian and therefore with no knowledge of the righteousness 
 revealed in the Gospel. His tone is slightly ironical. 2. The 
 ideas here expressed belonged to the current conceptions of the 
 Messianic Kingdom, largely based on Dan. vii. 22 (cf. Mt. xix. 
 28). The triumph of God's Kingdom involves judgment on the 
 world. Paul argues from the greater to the less. If the "saints" 
 (i.e., believers) are worthy of and destined for such great things, 
 can they not settle their own disputes? 4. The idea is: if you 
 desire to have tribunals to deal with matters of common life, set 
 on the bench as your judges those of you who are despised, if 
 there are any such. The language is ironical. 5. The preferable 
 and more Christian method is indicated. With feigned surprise 
 the Apostle asks if they have no one who is wise enough for such 
 a service (they were boasting of their ''wisdom"). 6. The Apostle 
 comes back to the fact : they do not arbitrate their disputes among 
 themselves, but go to law, even before unbelieving heathen judges. 
 Paul does not say that such courts would not render just judg- 
 ments. It was the fact itself — Christians in litigation — that was 
 so troublesome to him. 7. There was a "defect" (better, a loss) 
 evident in such proceedings. It was a toss, in that whichever 
 party won the suit both parties lost more in their failure to act 
 according to the Christian ideal. The alternative Paul propounds 
 is that recommended by Jesus (Mt. v. 38ff; Lk. vi. 27ff). 8. The 
 suits themselves are evidence of the wrong-doing and of the 
 unbrotherly spirit. "Brothers" stands for the ideal. How far 
 below it was such conduct ! 9f. Confessedly, as evidenced by the 
 suits, some of them were unjust. Let them think what this in- 
 volves, a plain truth about which they should not deceive them- 
 selves; wrong-doers do not inherit the Kingdom of God. The list 
 of characteristic classes of heathen sinners shows what early 
 Christianity had to contend with. 11. Guilty of such things some 
 of them had been, but that. was past. Now, through faith, in the 
 
 61 
 
vi. 11 -vii. 2 I. Corinthians 
 
 name of the Lord Jesus Christ, they had become partakers of the 
 redemptive process, "washed," "sanctified," "justified" in (or by) 
 the Holy Spirit; let them live accordingly. 
 
 3. The false idea of Christian liberty involved in the wrong 
 practices just discussed (vi. 12-20). 
 12. Two limitations to the use of Christian liberty are here 
 formulated. Probably Paul himself had formulated the maxim, 
 ''all things are lawful for me," i.e., vs. the old bondage to the 
 Jewish law. He now sees that he must limit the application of 
 the maxim; (1) by the consideration of expediency. All things 
 do not profit, in some there is no benefit; (2) by noting that abuse 
 of liberty, i.e., licence, results in slavery. 13. Perhaps Paul had 
 used the maxim first in reference to meats, asserting his Christian, 
 liberty to eat any kind of food. Foods concern the stomach and 
 both are perishable. No moral issue is here involved. Otherwise 
 it is with the bodily sin of fornication. Here the body as a whole, 
 in its higher relationships, is involved. 14-20 develop this idea 
 in detail. 
 
 Ill 
 
 Reply to certain questions which had been sent to him in 
 writing by the Church (vii. 1-xi. 1). 
 
 That these questions formed part, at least, of the contents of a 
 letter from the church to Paul is evident from vii. 1. Perhaps 
 Stephanas (xvi. 15-18) was its bearer. The questions seem to 
 have related mainly to two subjects: marriage and meats offered 
 to idols. Each subject was a complicated one involving a number 
 of perplexing side-issues. 
 
 1. Regarding various aspects to the subject of marriage (vii. 
 1-40). 
 (1) As between marriage and celibacy, under the circum- 
 stances, the Apostle advises marriage (1-9). 1. Personally, 
 Paul's sentiments were in favor of celibacy. The word rendered 
 "good" means here fitting, honorable, worthy. 2. The preva- 
 lent laxity of morals made celibacy practically impossible, except 
 for the very few. The kind of marriage Paul urges here is the 
 
 62 
 
I. Corinthians vii. 2-24 
 
 strictest mondgamy, — the Christian ideal vs. both pagan license 
 and Jewish polygamy. 3, 4. In such a marriage each party has 
 his (her) "due," and each must render to the other this "due." 
 A perfect union, with its mutual concessions and forbearances, is 
 implied. 5. "Defraud not," i.e., of the "due" mentioned in ver. 
 3f. 6. Paul is well aware that Jesus gave no detailed instruc- 
 tions on such matters and guards his advice carefully. 7. Paul 
 evidently was unmarried at this time. It is idle to speculate 
 whether he had never married or was a widower. For him this 
 condition involved no danger, but this w.as his "gift" from God; 
 others might not have such a gift. 8, 9. A summary re-state- 
 ment. Widows are mentioned along with unmarried (men) be- 
 cause they had control of themselves, younger unmarried women 
 would be usually under the control of parents or guardians. 
 
 (2) The Apostle takes up next the subject of divorce (10-16) 
 adding, by way of a digression, a brief warning against the gen- 
 eral temptation to change their circumstances (17-24). Divorce 
 was frightfully common in the ancient world. Even among the 
 Jews the husband could divorce his wife on the most trifling pre- 
 texts. Jesus taught that divorce was wrong (Mk. x. llf). 10, 11. 
 First, Paul speaks of cases where both parties are Christian. 
 Here he is perfectly clear. He has the express authority of the 
 Lord — probably Jesus' word as we have it in Mk. x. llf. In ver. 
 11 re-marriage to another man is what is mainly in mind and this 
 is forbidden. 12. "To the rest," i.e., to those whose marriage 
 relation is mixed, i.e., one party a Christian, the other an unbe- 
 liever. Jesus had not dealt with such cases. 13, 14. The Apostle 
 would prefer that such couples continue to live together. He saw 
 no sin in such unions per se. The sanctifying influence of the 
 believing party was greater than the contrary influence of the 
 other, especially in reference to the children. 15. The separation 
 is supposed to be sought only by the unbelieving party. 16. 
 Another consideration in addition to the one mentioned in ver. 14. 
 
 17-24. The call of Christianity was a call to a new life, a life 
 of freedom, but of the inner man rather than in respect to secular 
 relations. This very newness was apt to induce, in some, a certain 
 restlessness and discontent, which showed itself in other matters 
 than simply those connected with marriage. Paul's general advice 
 was : in whatever circumstances or conditions one was when 
 
 63 
 
vii. 24-39 I. Corinthians 
 
 "called" (by the Gospel), in the same he was to be content to 
 remain. The call did not mean that the external or secular 
 status was to be changed. Several such conditions are mentioned 
 by way of example. In 19 note how Paul emphasizes the essen- 
 tial thing. In 23 the language is doubly significant. Masters 
 often freed their slaves by a fictitious sale of them to some deity. 
 Paul includes all — masters and slaves — under one act, all have 
 been bought with a price (the blood of Christ). All belong to 
 one Divine Master. 
 
 (3) After the brief digression of vers. 17-24 the Apostle re- 
 turns to the main theme. Among the questions that had been 
 asked him there was one "concerning virgins" which he now pro- 
 ceeds to answer (25-40). We do not know the exact form of the 
 question. Perhaps it was something like this : Would you advise 
 fathers to seek to arrange marriages for their daughters? As 
 before, the answer covers more than is included in the question. 
 25. Again Paul speaks according to his personal inclinations, not 
 by express command of the Lord. Cf. vers. 6 and 12. 26. By 
 "the distress that is upon us" Paul meant that the present trials 
 (persecutions, etc.) seemed to indicate the nearness of a great 
 crisis which would make any change of state unadvisable. He 
 applies this principle to marriage in 27, 28, while in 29-31 he 
 further extends the application. The early church did not expect 
 the present order to continue long, hence Paul says : "the time 
 (or season) -is shortened." Alongside of that impending future 
 the experiences of the present must not be valued too highly. 32. 
 The thought is similar to that of Jesus in Mt vi. 25-34. If the 
 end of the age was at hand, marriage would involve one in many 
 unnecessary anxieties. This thought is developed further in 
 33, 34. In 35 Paul again assures them that he is only trying to 
 give them helpful advice, not trying to capture them (as by a 
 noose) and make them conform to his ideas. The condition in 
 which each might most fitly "attend upon the Lord" was what he 
 desired to promote. 36-38. Advice to parents (fathers). The 
 will or inclination of the daughter is not taken into account, as 
 little attention was paid to that in antiquity. Note how Paul urges 
 the parent to form his judgment with the greatest care. 39, 40. 
 An additional word regarding the re-marriage of widows. This 
 is held to be perfectly allowable, but only "in the Lord," i.e., 
 
 64 
 
I. Corinthians vii. 39-viii. 6 
 
 from Christian motives and that the union should always be with 
 a Christian (cf. 2 Cor. vi. 14). Still, Paul's opinion is that not to 
 re-marry is preferable. While he thinks he has the Spirit's sanc- 
 tion in this opinion, he does not make of it a command. 
 
 2. Answer to the question concerning eating of food offered to 
 idols (viii. 1-xi. 1). 
 
 The question was essentially this : Is it allowable for a Chris- 
 tian to partake of food that has been offered in sacrifice to an 
 idol ? Perhaps to the question they added as an argument in 
 favor of the practice, that all Christians knew that idols were 
 nothing. Paul found the question a hard one to answer. Two 
 opposing sets of considerations were involved. (1) The knowl- 
 edge that an idol is nothing, and the right of the Christian to act 
 according to his knowledge. But (2) there was the fact (a) that 
 all Christians were not equally clear in the knowledge that an 
 idol is nothing, and (b) that in all contact with idolatry there 
 lurked subtle temptations to which even the strongest were liable 
 to succumb. Theoretically, Paul was inclined to favor the first 
 set of considerations; practically, he felt bound to decide in favor 
 of the second. 
 
 (1) In such cases knowledge must be subordinated to consid- 
 erations of brotherly love (viii. 1-13). 1. "Meats offered to 
 idols" were likely to be purchased by Christians in the markets 
 (cf. x. 25), or put before them at public banquets or those given 
 by heathen friends, especially when these were held in a temple 
 (cf. ver. 10). Probably the words "we all have knowledge" are 
 quoted by the Apostle from the church's letter. If so, there is 
 sharp rebuke in the incisive words that follow : "Knowledge 
 puffs up, but love edifies." Love is better than knowledge, for it 
 accomplishes more. 3. It is the one who loves, not the one who 
 knows, who is known by God. In vers. 1-3 the Apostle has re- 
 vealed the main trend of his argument. 
 
 4. The fundamental principle of monotheism, already clear to 
 the Jew, but which the heathen had to be taught as one of the 
 rudiments of his new faith (cf. 1 Thess. i. 9). Paul, of course, 
 had made this clear in his preaching. The words "no idol is in 
 the world" mean "the deity an idol stands for has no real 
 existence or significance." 5, 6 may also be a quotation from the 
 
 65 
 
viii. 6-ix. 3 I. Corinthians 
 
 church's letter. The creed of the church was thoroughly 
 monotheistic. In ver. 6 "to us'' means "to us Christians" in 
 distinction from the heathen. The wording of the creedal state- 
 ment probably reflects Paul's careful teaching on these points. 
 God is source and end, Christ is the mediator, of the creative 
 as well the redemptive process. 7. Nevertheless, Paul knew 
 that there were many in the church whose knowledge was 
 defective. Before their conversion they had been idolaters and 
 they "were used to the idol." In spite of themselves, the old 
 habits of thought were still there and were strong. They still 
 felt that to eat food that had been offered to an idol connected 
 them in some real sense to the idol, i.e., the deity represented by 
 the idol. 8 should be understood as a concession, thus : "But I 
 admit that food will not commend .us," etc. (i.e., at the final 
 Judgment). Then, in 9, the thought of ver. 7 is continued : "Still, 
 I insist that you should take heed lest," etc. 10. The idea is: 
 the "weak" brother has been led to do something contrary to his 
 conscience, or regarding which his conscience troubles him. Such 
 conduct results in moral disaster. 11. The language is strong. 
 Knowledge used to destroy another ! And that the brother for 
 whom Christ died! 13. Paul tells them how he would act in 
 such a case. 
 
 (2) In the argument thus far, Paul has conceded to the one 
 who has "knowledge" a certain right, but has asked him, for 
 the sake of another, to waive the exercise of that right, declar- 
 ing his own willingness to *do the same (viii. 13). He now makes 
 bold to go further and show how as an Apostle he was constantly 
 waiving his rights for the sake of others (ix. 1-27). The demand 
 he made (in ch. viii.) was thus shown to be one to which he 
 conformed his own conduct. 
 
 1-3 state the fundamental position on which he rests his 
 argument. He is an Apostle. No one can deny it. He has two 
 great proofs: (1) he had seen the Glorified Jesus, as Christ and 
 Lord (cf. Gal. i. 1, 11-16). This was his commission. (2) They 
 themselves, his converts, were the seal of his Apostleship. This, 
 was the sufficient answer to those who would examine him. 4-6. 
 As an Apostle, he had rights. The question-form only makes the 
 assertion stronger. Three such rights he names: (1) to main- 
 tenance by the churches which he served. (2) To travel about,. 
 
 66 
 
I. Corinthians ix. 3-18 
 
 accompanied by a wife, if he chose to do so. (3) To cease from 
 manual labor and give all his time to the church. Each one of 
 these rights Paul had waived voluntarily. Paul says "we'' to in- 
 clude other devoted fellow-workers. The mention of Barnabas 
 shows that the Corinthians knew about him and also implies that 
 Paul entertained no hard feelings against him. 
 
 7-1 5a. A further vindication of the right to maintenance by 
 the church (cf. ver. 4). There was some special reason, doubt- 
 less, why Paul felt it necessary to enlarge on this particular point. 
 7. Proof by analogy. Three simple questions the answer to 
 which is self-evident. 8-10. Proof from Scripture (Dt. xxv. 4). 
 This is a case of the common Jewish method of allegorical inter- 
 pretation. Underneath the plain meaning of a passage a "spirit- 
 ual" meaning was detected. In this instance the historical sense 
 of the passage is not destroyed, but merely neglected for a prin- 
 ciple the message inculcates, i.e., that the laborer should enjoy the 
 fruit of his labors. This inference is drawn in ver. 10. 11. 
 Application of the principle to the relation existing between the 
 Apostle and the church. 12a implies that some Christian teachers 
 actually had received support from the church at Corinth. 12b. 
 Paul had not done this, but only in order that the Gospel might 
 not be hindered. The message was thus freed from all suspicion 
 of having been presented to them from motives of self-interest. 
 13, 14. Another proof from the regulations of the Temple 
 services as contained in the Law (cf. Nu. xviii. and Dt. xviii.). 
 Paul's deduction in ver. 14 is supported by such sayings of Jesus 
 as we find in Mt. x. 10; Lk. x. 7. 15a. With this statement Paul 
 concluded his argument as to his right to maintenance by the 
 church. The right was his, but he had not used it. 
 
 15b-23. A full explanation of the reasons why he had not used 
 his right. 15b. He is not now seeking to change his rule and 
 have the church maintain him. Rather would he die than give 
 up the renunciation in which he glories. 16, 17. First, he 
 explains that he is under a great necessity to preach the Gospel. 
 He cannot boast or "glory" in that fact. If he yields willingly 
 to the necessity, he of course has the reward that comes to willing 
 obedience; otherwise* he at least keeps the trust committed to him. 
 18 implies that he does it willingly, and his reward is the satis- 
 faction he has in making the Gospel without charge, in not ''using 
 
 67 
 
ix. 19-x. 5 I. Corinthians 
 
 to the full" (cf. vii. 31) his right. Paul counted this a precious 
 privilege. 19-22. Free to serve, such is the principle Paul applies 
 to himself. Preaching without pay gives him freedom; he uses 
 the freedom to serve. This freedom enabled him to adapt himself 
 to all classes, as he was under special obligation to none. The 
 other freedom, — from the old bondage of the Law, the freedom 
 of being "under law to Christ" (ver. 21) was also involved. 
 Thus free, he sought to serve, even accommodating himself to 
 all, — Jews, Gentiles, the weak and any others, in order to save at 
 least some. 23. Loyalty to the Gospel moved him to act thus, 
 and also the great matter of his own salvation. 24-27. From 
 the familiar scenes of the stadium Paul draws two lessons: (1) 
 not all win who run, and (2) the successful combatant must 
 exercise self-control (ten months under a prescribed diet, with 
 no indulgences of appetite or passion). In ver. 26f he applies 
 these to himself. He runs to win, he strikes to hit. Only, it is 
 himself whom he is thus racing with and seeking to subdue. If 
 such was the serious task of the Christian life for Paul, what 
 were the Corinthians to think as to themselves ! By thus speak- 
 ing of himself, he prepares the way for the next step in his argu- 
 ment. 
 
 (3) Thus far Paul has dealt mainly with the plea that the 
 enlightened Christian has the "right" to eat things offered to 
 idols. He now seeks to deal with the danger involved in any close 
 contact with idolatry (x. 1-22). He advances two arguments: 
 (1) The lesson taught by the experiences of ancient Israel, as 
 to the danger and disastrous consequences of idolatry (vers. 1- 
 14). (2) That communion at the table of the Lord should for- 
 bid communion with demons (vers. 15-22). 
 
 1. Paul says "our fathers," since the Christian Church was 
 considered the true successor of Israel. The "cloud" was that 
 mentioned in Ex. xiv. 19, 20, 24. 2. The passage through the sea 
 is called a "baptism unto Moses," since in going into the waters 
 at Moses' command the Israelites showed their faith in his word 
 to them. 4, 5. The reference is to the manna (Ex. xvi.) and the 
 supply of water as at Massah-Meribah (Ex. xvii. 1-7). The 
 supernatural factor in these gifts, and the faith involved in par- 
 taking of them, enabled Paul to speak of them as "spiritual." 
 The constant supply of food and drink of which they partook 
 
 6S 
 
I. Corinthians x. 5-21 
 
 was furnished them by Christ. 5. This was the sad fact. All 
 Israel enjoyed these privileges, and yet most of them were 
 destroyed by the Divine Judgment (cf, Nu. xiv). 
 
 6 begins the application to the Corinthians. "Examples/' lit. 
 types, means warning examples. The errors of ancient Israel 
 were typical of those into which the Christian might fall. 7-10. 
 Four kinds of sin to which Israel succumbed: idolatry, fornica- 
 tion, tempting ("making trial of") the Lord, and murmuring. 
 The incidents referred to are found in Ex. xxxii. ; Nu. xxv. 1-9, 
 xxi. 5, 6; xiv. 2ft. Just such sins were showing themselves 
 among the Corinthians. 11. Again we may notice how the Old 
 Testament was appropriated in the Christian Church as essen- 
 tially a Christian book. The Christian dispensation is viewed as 
 the goal of all previous histpry. 12. Paul's main purpose is to 
 warn them against overconfldence in their ability to resist the 
 temptation to sin lurking in the idolatry everywhere present. 13. 
 It is assumed that the temptation is real and that some might 
 become discouraged by it. Paul would encourage them. Such 
 temptations can be successfully resisted, and God's aid can be 
 depended upon. 14 concludes the preceding argument and makes 
 the transition to what follows. 
 
 15. By "wise" understand shrewd, men of discernment. Paul 
 implies that the reasonableness of what he is about to write will 
 be evident to them if they have good sense. 16. The reference 
 is to the Lord's Supper. Jesus blessed the cup and broke the 
 bread, made the cup the symbol of His blood and the bread the 
 symbol of His body (cf. Mk. xiv. 22-24). Through these the 
 participant enters into a communion with Christ's body and 
 blood. Naturally, Paul is not thinking of a material communion, 
 but of a spiritual one. The truth Paul is insisting on mainly is 
 that there is an actual communion with Christ when the believer 
 partakes of the Lord's Supper. To this he adds a second truth, 
 17, that this makes the Christians, though many, one body, since 
 there is one bread. The members being all individually united 
 to Christ are thereby united to each other. No individual 
 Christian should do anything that might break this unity. But 
 that is just what is done when a Christian eats of things offered 
 to idols. This is the point in 18-21. In ver. 19 Paul shows that 
 it is not the material, but the spiritual factors with which he is 
 
 69 
 
x. 21-32 I. Corinthians 
 
 concerned. A "thing offered to an idol" is in itself nothing, 
 so is an idol (cf. viii. 4). But there is a reality behind idolatry, — 
 that of the powers of evil, Satan and his demons, and these are 
 they with whom the participants in an idol-feast hold communion 
 (ver. 20). The conclusion in ver. 21 was inevitable, conse- 
 quently the question (viii. 1) must be answered negatively. 22 
 is a warning. God's jealousy brooks no rival. 
 
 (4) In concluding his argument the Apostle comes back to 
 the discussion of liberty and the regard for another's conscience. 
 23. Cf. vi. 12. "All things are lawful"; this was the plea used to 
 defend their liberty by the more advanced party. Yes, Paul says, 
 that is so; but other things are just as true, e.g., that not "all 
 things'' are beneficial, nor do they "edify," i.e., "build up" (others 
 in character, or the church). 24. As in viii. 1, Paul is thinking 
 of love as a better principle on which to act. 25-27. Two hypo- 
 thetical cases illustrating how the strong Christian, acting simply 
 for himself, may follow the principle of liberty. "Shambles" 
 means "markets" or "meat shops." "Buy meat, if you wish," the 
 Apostle says, "in the public market, with no scruple." Why? 
 Because (you know) "the earth is the Lord's," etc. So, in the 
 case of accepting an invitation to eat at a pagan's house (where 
 also the meat used was likely to have been sacrificed to idols), go 
 without scruple so far as you alone are concerned. 28. But if 
 there is another conscience which is likely to be troubled, conduct 
 must be governed accordingly. The informer may be supposed to 
 be a. heathen, but it is more likely that Paul had a weaker Chris- 
 tian', also one of the guests, in mind (cf. viii. 7ff). 29. But Paul 
 recognizes that the stronger Christian is theoretically right, and 
 is not to give up his convictions because of the weaker brother. 
 30. The strong Christian has (supposedly) partaken of the 
 food after a sincere thanksgiving to God. To accuse him of 
 really participating in idol-worship would be very wrong. 31, 32. 
 Two great, comprehensive rules sum up the whole discussion. 
 One, the first, is a supreme rule covering all conduct, well reveal- 
 ing the Apostle's own whole-hearted devotion to God. The sec- 
 ond rule embodies that regard for others which was so greatly 
 emphasized by Jesus (Mt. xviii.)- Paul makes it all-comprehen- 
 sive, covering non-Christians as well as the church membership. 
 The glory of God, and the highest good of one's fellow men, such 
 
 70 
 
I. Corinthians x. 33-xi. 1 
 
 are the guiding principles for the Christian. 33 and xi. 1. Con- 
 scious of his responsibility as an Apostle of Christ, and of his 
 sincerity, Paul is glad to point them to his own example as 
 illustrating the Christ-like life. 
 
 Review-study of Chs. v.-x. 
 
 Work out the outline as suggested in the notes for both of the 
 main sections (v.-vi., and vii.-x.). Taking the offence discussed 
 in ch. v. as a type, what attitude does Paul suggest should be 
 taken by Christians toward those who openly lead immoral lives? 
 What distinction does Paul draw between the one who professes 
 and the one who does not profess Christianity? Was Paul over- 
 severe? Make a wide application of the advice given in vi. 1-11, 
 and the principle involved in it. Define the difference between 
 liberty and license (vi. 12-20) and try to apply Paul's teachings to 
 some modern problems. Gather out from chs. viii.-xi. some 
 rules that would apply to questions of today. 
 
 IV 
 
 Criticism and advice regarding their conduct in the public 
 services of the Church (xi. 2; xiv. 40). 
 
 The information Paul had received, either by letter or by 
 verbal reports, led him to feel that the public services of the 
 church of Corinth were open to criticism, especially on three 
 points: (1) that women were praying with unveiled heads 
 (xi. 2-16) ; (2) that the Lord's Supper was observed in a disor- 
 derly manner (xi. 17-34) ; (3) that in the exercise of their spirit- 
 ual gifts they were not governed by wise principles (xii. 1- 
 xiv. 40). 
 
 1. Women should be veiled when at public worship (xi. 2-16). 
 It is well to note that both sentiment and reason are in evidence 
 in this discussion. The sentiment is that of propriety. It was not 
 considered proper or modest for women, even in Greece, to 
 appear in public with uncovered heads. Paul would not have 
 Christian women give any occasion for the charge that they did 
 not conduct themselves properly. But sentiment is not reason 
 
 71 
 
xi. 2-20 I. Corinthians 
 
 and Paul therefore seeks to give the sentiment the support of 
 something more solid. 
 
 2. The words are probably quoted from expressions of loyalty 
 to the Apostle in the church's letter to Paul. Between this and 
 the next verse we should then supply something like this : "But 
 there is a matter about which I gave you no instructions which I 
 must now deal with.'' 3 states a fundamental principle, — the 
 unchangeable divine order, — as Paul understands it, which deter- 
 mines his whole argument. 4-6 state what is considered proper 
 and orderly for both men and women. On "'prophesying'' see 
 xii. 10. The force of vers. 5 and 6 is seen when we recall that 
 usually slave-women had their heads shaved and that the shaven 
 head was the punishment of adulteresses. 7-10. An argument 
 based on the creation-stories in Genesis 1 and 2, the only science 
 Paul knew. The reference to angels in ver. 10 probably means 
 that angels are witnesses, invisibly present, at the church services 
 and such a defiance of propriety would be offensive to them. 
 The expression ''authority on her head" means the veil or portion 
 of the robe which was thrown over the head. 11, 12. In a sense 
 a modification of the preceding statements. Paul's sense of the 
 equality of all in Christ leads him to make this corrective addi- 
 tion. 13-15. Again an appeal to the sense of propriety. 16. 
 Paul does not see how anyone, except for mere love of disputa- 
 tion or contention, would care to support such a violation of good 
 order. If so, he is to be told plainly that no such custom is to be 
 allowed in the church. 
 
 2. Censure of the disorderly way in which they were observing 
 the Lord's Supper (xi. 17-34). 
 17. Understand thus : "Moreover, in giving you the following 
 charge, I do not praise you; because you do not come together for 
 the better, but for the worse." 18, 19 are introductory to the main 
 charge. Paul has heard and is disposed to believe, that when the 
 church meetings are held, divisions (such as between rich and 
 poor, or the parties referred to in ch. i.) were apparent. Ver. 19 is 
 somewhat ironical in tone, but on its face it gives the reason why 
 Paul is disposed to believe what he has heard. Differences of 
 opinion, he knew, were likely, especially in Corinth, and were also 
 tests of character. 20. The usual custom was, at each Lord's Day 
 
 72 
 
I. Corinthians xi. 20-30 
 
 evening meeting of the church, for the members to partake 
 together of a common meal, called a love-feast (Jude 12), also 
 the Lord's Supper. Paul here tells the Corinthians that the way 
 in which they conducted themselves at this common meal made it 
 impossible to consider it a Lord's Supper. 21 gives the reason 
 for ver. 20. Selfishness and excess on the part of some, the 
 richer ones probably, hunger on the part of others, while unity, 
 charity and brotherly love were absent. 22. Indignation and 
 irony combined. Trfey acted as though the church-meal were an 
 ordinary meal, merely to satisfy hunger. Two serious charges 
 are made against such conduct: it showed contempt of the 
 sacred character of the church-meeting, and it put the poorer 
 members to shame. 23-26. A statement of the real nature of 
 the Lord's Supper which would show how wrong their conduct 
 was. The account here is very similar to that in Luke (xxii. 19f), 
 which differs in some points from that in Matthew or Mark. 
 This account is the earliest one in the New Testament. The 
 source of Paul's information was, he says, the Lord. Perhaps 
 what he had heard from the actual participants at the Last Supper 
 had been deepened and made more real to him in his spiritual 
 experiences of the Lord's presence in the Supper. Two great 
 truths embodied in the Supper are here emphasized by Paul: (1) 
 That the broken body and shed blood (symbolized in the bread 
 and wine) of the Lord Jesus actually embodied the accomplish- 
 ment of a new covenant-relationship between God and man; (2) 
 that the Supper was a memorial, intended to keep the fact of the 
 Lord's death constantly before the mind of the church. The 
 words "until He come" show the expectancy of the Lord's speedy 
 return (cf. xvi. 22, also Lk. xxii. 18). 27. Paul now comes 
 back to the conduct of the Corinthians. Such conduct as is de- 
 scribed in ver. 20ff shows what is meant by "unworthily." After 
 "guilty" we may supply something like "of sin in respect to.'' 
 28. "Prove" means to put the motives and actions to the test 
 and then only if they are in accord with the meaning of the Sup- 
 per to partake of the same. 29. Reiteration of the thought of 
 ver. 27. "Judgment" means a judicial sentence of condemnation. 
 Not to "discern the body" means not to realize how the elements 
 (bread and wine) represent the crucified Lord. 30. Paul sees 
 in the many cases of sickness, with some deaths, among the Cor- 
 
 73 
 
xi. 32-xii. 10 I. Corinthians 
 
 inthians the judgment of God on them for their sin in respect to 
 the Supper. 32. But the main purpose of such judgment wao 
 their chastening, not their final condemnation. 33, 34. Brief 
 practical suggestions emphasizing the duty of waiting for one 
 another (cf. ver. 21) and the fact that the Supper is not an ordi- 
 nary meal. 
 
 3. Advice concerning their use of spiritual gifts (xii. 1-xiv. 
 40). The opening words of this section seem to imply that the 
 church had asked Paul about this matter. Their question prob- 
 ably had to do with the distinction between the manifestations 
 of the Holy Spirit and the workings of evil spirits. They did not 
 know how to distinguish one from the other. The answering of 
 the question involves Paul in an extended discussion. He first 
 lays down a general principle (xii. 1-3), then points out how the 
 diversity of gifts proceeds from the One Spirit (4-11). He next 
 emphasizes the harmonious co-working of all gifts in the church, 
 Christ's body (12-31), but also points out the one supreme "way" 
 or virtue, Love, which should control both the spirit and method 
 in which all gifts are to be exercised (ch. xiii.). He concludes 
 by showing that gifts, especially tongues and prophecy, should 
 always be used to edify others (ch. xiv.). 
 
 (1) The general principle. 1-3. The distinction they seek to 
 know is to be found in the experience which makes the Christian 
 confession possible. Paul is speaking only of sincere utterances 
 on either side. A sincere confession of Jesus as Lord (the 
 fundamental Christian confession) can come only from the Holy 
 Spirit's presence in the heart. This every Christian has, but it 
 leads out into a variety of modes of expression — which is the 
 next point emphasized. 
 
 (2) Many gifts, one Spirit. 4-6. Each special endowment 
 of the Spirit is called a "gift," or charism; viewed in respect to 
 its service or usefulness it is a "ministry"; in respect to its power 
 or effectiveness it is a "working." For "diversities" we might 
 read "distribution''; cf. ver. 11. Note the trinitarian cast of vers. 
 4-6. 7. Each Christian has his particular endowment of the 
 Spirit, but for the good of all. 8-10. A list (not necessarily 
 exhaustive) of nine different manifestations or gifts of the 
 Spirit. By the three first Paul means more than the average 
 degree of wisdom, knowledge, and faith. It is the "word" of 
 
 74 
 
I. Corinthians xii. 10-31 
 
 wisdom and knowledge that is given, and it is such faith as will 
 accomplish the seemingly impossible, like the "healings" and 
 "workings of miracles," mentioned next in order, but not re- 
 stricted to such. Miraculous deeds appear to have been common 
 in the early church. By "prophecy" inspired discourse delivered 
 in plain language is meant (cf. xiv. 3fr). Such discourse, as 
 containing profound truths or hidden meanings, often needed to 
 be "discerned" or explained by others (cf. xiv. 29f) who had the 
 gift of "discernment" (ver. 10). The gift of "tongues" was not 
 ability to speak a foreign language, but a kind of ecstatic utter- 
 ance needing "interpretation," which required a special gift 
 (cf. xiv. 2ff). 11. Once more Paul emphasizes that all this 
 distribution of gifts is from one and the same Spirit, who gives 
 each one the gift most appropriate to him. 
 
 (3) The harmonious co-working of all "gifts" in the church 
 (12-31). This follows necessarily from the truth stated in ver. 
 11. To impress this truth Paul makes use of the body and its 
 many members as an illustration. 12. The body is an organism 
 filled with one life. It seems to be composed of many members, 
 yet these many members are one body. "So is Christ," says Paul. 
 He does not say "so is the church/' for it is Christ whose "body" 
 the church is. He is greater, for it is His life that animates 
 and unifies all (cf. Jn. xv. 1-8). 13 explains the last words of 
 ver. 12. Baptism is the seal of the act of faith by which one 
 confesses Jesus as Lord (cf. ver. 3), which is the work of the 
 Spirit. In baptism, therefore, one is "drenched" (not "made to 
 drink") with the Spirit. Every Christian has this same experi- 
 ence of the same Spirit, thus all are one. 14-26. The working 
 out of the illustration in detail. In this the Apostle brings out 
 
 (1) that each and every member is a part of the body (14-17) ; 
 
 (2) that each has its own function (18-20); and that all are 
 mutually related and inter-dependent (21-26). 27-31. The appli- 
 cation of the illustration. By "severally," understand "each in 
 the part assigned to him." 28. Another way of stating what he 
 has said in vers. 8-10 and 14-17. The three offices named first are 
 the most important. The same person might fulfill all three 
 functions at the same time. "Helps" and "governments" are to 
 be taken in a general rather than technical sense. 29-30 corre- 
 spond to vers. 18-20. 31. The "greater gifts" are such as teach- 
 
 75 
 
xii. 31-xiv. 1 I. Corinthians 
 
 ing or prophecy. But such earnest desire might easily lead to 
 jealousy and strife. So the Apostle is led to say that there is a 
 "way" of attaining the true goal of all spiritual life, in itself 
 ''most excellent," above any other, and sure of success. 
 
 (4) Love, the most excellent way (ch. xiii.). In this passage 
 the Apostle reveals his innermost life, the core of his estimate 
 of what constitutes character. 1-3. The supreme necessity of 
 love; any and all other gifts or attainments are nothing if one 
 has not love. Beginning with the gift of tongues, and stating the 
 case as strongly as possible (even angel tongues), Paul specifies 
 by way of example the more important of the gifts mentioned in 
 xii. 8-10, such as prophecy, wisdom, knowledge and faith. Of 
 each and all he says that their possession without love amounts 
 to nothing. He goes further than this and says that even the 
 most extreme cases of apparent generosity or self-sacrifice with- 
 out love are worthless. Nowhere does Paul show more clearly 
 where he placed the emphasis in the Christian life. It is the 
 heart-character that determines the value of all attainment or 
 action. 4-7. Love's characteristics or qualities. Each brief state- 
 ment might be expanded and illustrated at length. 8-13. The 
 perpetual place of love. There is no time, situation, or state where 
 love is not necessary, or where its function can be said to have 
 ceased. Intellectual attainments may develop from the immature 
 state to perfection and then, in a sense, "cease." Faith may pass 
 into sight and hope into realization. Now we know and see truth 
 only imperfectly, as countenances were seen in the imperfect 
 metal mirrors of Paul's day. Sometime our knowledge will be 
 complete. But in and through the whole process love is neces- 
 sary, and when perfection comes, love, the full and perfect fel- 
 lowship of the redeemed with their Father and Saviour and 
 with each other, will find its fullest exercise. 
 
 (5) The exercise of the gifts of tongues and prophecy in the 
 church (ch. xiv.). The Apostle now returns to the main theme, 
 resuming the thought of xii. 31. 
 
 The gift of prophecy is to be preferred because it is- more 
 edifying to the church (vers. 1-20). 1. "Follow after (better, 
 "pursue") love." This is the supreme rule. Now Paul can repeat 
 the recommendation of xii. 31, having subordinated it to a higher 
 rule. Of all the spiritual gifts Paul seems to put "prophecy'' 
 
 76 
 
I. Corinthians xiv. 2-25 
 
 first, but this may be because the church had asked particularly 
 about two gifts, prophecy and tongues. Reasons now follow 
 why prophecy is to be preferred. 2. The meaning is, the sound 
 made is not intelligible; heard but not understood by others. The 
 speaker is in an ecstatic state. 3. The one who ''prophesies," 
 on the contrary, speaks to men, to their minds, with the intent to 
 be understood and of service, either in the way of "upbuilding" 
 ("edification"), or "exhortation" or "encouragement." 4. What 
 is done in public services should be done for the whole assem- 
 bly, not for one's own delectation. 5. The only way speaking 
 with tongues could be of service was that the speaker, or some 
 other one who was able, should interpret the otherwise unintelli- 
 gible utterances (cf. xii. 10). 6. "I" simply makes the case more 
 concrete. A speaker should communicate something to another. 
 If he has a "revelation'' or "knowledge" (of a higher kind), it is 
 only by "prophecy" (earnest, inspired, but intelligible utterance) 
 or by "teaching" that he can give it to others. Mere sounds 
 cannot do it. 7-13. Two illustrations or comparisons, both 
 intended to enforce this thought : that a sound, whether of inani- 
 mate objects (7, 8) or of living beings (10, 11), must be under- 
 stood, in order to have any value for the hearer. Twice (vers. 
 9-12, 13) Paul urges the force of the comparison on the attention 
 of his readers, and points out its bearing on their conduct. In 
 ver. 12 "voices" is practically equivalent to "languages." 14-20. 
 What goes on in the "spirit" (of the one who is praying or giving 
 thanks or the like) must be grasped by the mind or intellect of 
 another (in the same worshipping assembly) in order that he 
 may be benefited thereby. "Spirit" is used to mean the deeper 
 realm of religious feeling in contrast to the more clearly discern- 
 ible actions of the intellect. In ver. 16 the "unlearned" are the 
 less gifted or discerning portion of the congregation. It was 
 customary (as in the Jewish synagogue) for the whole assembly 
 to say "Amen" to the various religious exercises. Note the free- 
 dom of the church meetings implied in ver. 15, 16. Ver. 20 means 
 that to admire and desire the gift of tongues, simply because it 
 seems very wonderful, is childish. 21-25. The Apostle advances 
 one more argument: The gift of tongues is indeed a "sign' J to 
 the unbelieving, but if it were the only gift in exercise in the 
 public service it would bring the church into ridicule. "Law" 
 
 77 
 
xiv. 25-40 I. Corinthians 
 
 in ver. 21 is used comprehensively for Scripture. Paul general- 
 izes the passage in Is. xxviii. llf which referred originally to 
 invaders speaking a foreign language by whom Jehovah would 
 punish His people. The tongues of the foreigners were thus a 
 "sign" of God's judgment to His unbelieving people. So the 
 "tongues" (really of a different sort) in the church may be a 
 sign to the unbelieving. But that does not mean that they are 
 the greatest and most desirable of all gifts. To point this out 
 is the purpose of vers. 23-25. 
 
 26-36. Practical advice regarding the exercise of the spiritual 
 gifts in the public services. The guiding principle should be: 
 "all things done unto edifying." This may necessitate self- 
 restraint especially for those with the gift of tongues (vers. 28, 
 29). The free action of the Spirit must be preserved. If one is 
 given a revelation he must be allowed instantly to make it known 
 (ver. 30). If God's Spirit really rules there will be no disorder 
 (ver. 33a). These principles hold good for all the churches. 
 Vers. 34, 35 appear like an insertion -and in some manuscripts 
 they come after ver. 40. Perhaps they are not from Paul. They 
 certainly seem to break the connection between ver. 34 and ver. 
 36, and are hard to harmonize with xi. 1-15. 36 connects di- 
 rectly with ver. 33; if the Corinthian church should refuse to 
 follow such directions, they would assume that they had inde- 
 pendent authority to regulate the practices of all churches. 
 37-40. The final word on this subject The Apostle is sure 
 that he has given the right advice. Only the "ignorant" will 
 disregard it (vers. 37, 38). In 39 we have another of those 
 finely balanced sentences so characteristic of Paul. 40. Once 
 more the insistence on good order. 
 
 Review-study of Chs. xi.-xiv. 
 
 On the basis of the hints given in the notes work out an outline 
 of these chapters. Do you think Paul gave the church of Cor- 
 inth a fixed and detailed order of church service? Why should 
 any special importance have been attached to such a matter as is 
 discussed in xi. 2-16? Why did not Paul approve of the new 
 custom? Describe a primitive-Christian observance of the Lord's 
 Supper (xi. 17-34). How was this abused at Corinth? What is 
 
 78 
 
I. Corinthians xv. 1-8 
 
 meant by "spiritual gifts" in chs. xii.-xiv.? Why does Paul so 
 emphasize "edification"? Did Paul consider the gift of tongues 
 as very important? What does Paul mean by love in ch. xiii. ? 
 
 V 
 The Resurrection of the Body (ch. xv.). 
 
 There were some at Corinth who denied the resurrection of 
 the body (see vers. 12 and 35), though they appear not to have 
 denied the resurrection of Jesus. Paul therefore determines to 
 devote a portion of the letter to this question. He seeks to show 
 (1) that to deny the doctrine of the resurrection of the body is 
 to deny a fundamental article of the faiih (1-34), and then (2) 
 he seeks to throw some light on the nature of the resurrection 
 body (35-38). 
 
 A. The doctrine of the resurrection of the body is involved 
 in the fact of the resurrection of Christ (1-34). 
 
 1. The resurrection of Christ is a fundamental fact in the 
 Gospel message (1-11). Though the resurrection of Christ was 
 not denied in Corinth, Paul felt that it was necessary to set forth 
 the fundamental character and significance of this fact as central 
 and decisive of the whole question at issue. 
 
 1, 2. Solemnly, and with a slight tinge of reproach, Paul seeks 
 to recall their minds to the original Gospel message, as they had 
 received it from him and in the reception of which they were 
 experiencing salvation, unless they had believed only "rashly" or 
 hastily (better than "in vain"). 3, 4. Paul recounts the chief 
 points or facts (such is the idea in "first of all") of the Gospel 
 proclamation : the atoning death, the burial and the resurrection 
 of Christ. Paul had "received" this : i.e., this was the generally 
 accepted tradition received from the original apostles. Since 1 
 Cor. was written about 56 A. D., we see that the conviction re- 
 garding Jesus' resurrection was firmly held from the first. Both 
 the death and the resurrection were believed to have taken place 
 "according to the Scriptures," but the Old Testament passages 
 are not cited (see Luke xxii. 37; xxiv. 26f; Acts ii. 24-32). 
 5-7. A list of witnesses to the fact of the resurrection, i.e., of 
 the resurrected Lord Jesus. Compare the list of appearances 
 given in the Gospels, remembering that this is the earliest. 8. 
 
 79 
 
xv. .8-21 I. Corinthians 
 
 There was one more appearance of the risen Lord, to Paul more 
 significant than to any other. The comparison mentioned suggests : 
 (1) lack of full development; and (2) repulsive appearance. Per- 
 haps Paul here echoes a contemptuous epithet flung at him by 
 enemies because of his unattractive appearance (cf. 2 Cor. x. 10). 
 But it was probably (1) that was mainly in his mind. His con- 
 version was sudden, unexpected, unprepared for. He was born 
 into the Christian faith without the normal or usual preceding 
 preparation. That made his experience the more significant. 
 9, 10. Paul could not think of that experience without feeling 
 how great was the grace of God toward and in him. 11 refers 
 to vers. 3, 4. Such was the Gospel preached by all. 
 
 2. To deny the resurrection of the body is to deny the resur- 
 rection of Christ and therefore to destroy the Christian's faith 
 and hope (12-19). 
 
 12. The "if" assumes the undeniable fact that the resurrection 
 of Christ is "preached" and the preaching is believed. But how 
 then can those who profess to believe the Gospel say, "there is no 
 (such thing as a) resurrection of dead men"? 13. Such a state- 
 ment, if true, would do away with the resurrection of Christ. 14. 
 It would therefore "empty" Christian faith of its real substance 
 (the meaning of "vain" here). 15. And it also makes a false- 
 hood of the testimony of those who said (as Paul did) that they 
 had seen the risen Christ. 16-19. From the same denial another 
 result follows. Not only is faith emptied of its substance (vers. 
 13-15) but it is void of result or effect (the meaning of "vain" in 
 ver. 17). No forgiveness of sin is assured, and the Christian 
 hope is limited strictly to this life only, — a most pitiable condition. 
 
 3. On the other hand, the risen Christ is the "firstfruits," i.e., 
 the sign and promise of the great universal resurrection of all 
 believers, which will be followed by the full realization of the 
 Kingdom of God (20-28). 20. "But now," i.e., "An end to such 
 false suppositions. Turn now to the truth. Christ has been 
 raised." "Firstfruits": cf. Lev. xxiii. 10-14. The sheaf of the 
 firstfruits of the harvest was presented on the Sunday after the 
 Passover, i.e., the Sunday the Christians observed as the Resur- 
 rection Sunday. The illustration is very apt. Christ's resurrec- 
 tion is the pledge of the resurrection-harvest to follow. 21. 
 Christ is the second Adam, the divine-human head of a new 
 
 80 
 
I. Corinthians xv. 22-38 
 
 humanity. Cf. Rom. v. 12ff and below, vers. 45-47. 22. As there 
 was power in that connection or relation between Adam and his 
 posterity to transmit his sin and death to them, so there is in 
 Christ a life that is communicated to those in vital relation to Him 
 and their resurrection is thus assured. 23. This will be mani- 
 fested at the "Parousia" (see 1 Thess., notes on iv. 13ff) when the 
 resurrection of those "that are Christ's" shall take place. 24. 
 "The end," i.e., of the present dispensation or aeon (cf. Mt. xiii. 
 39; xxiv. 3), the culmination of the redemptive process. The 
 Kingdom of God shall then be fully realized, and Christ's part in 
 bringing it about shall have been accomplished. He shall not 
 then cease to be Son, but cease to be the head of a developing, 
 progressing, redemptive Kingdom. Cf. Rom. viii. 37-39. 25. 
 Based on Ps. ex. 1. 27. Cf. Ps. viii. 7. "He" in the last clause 
 of the verse, refers to God the Father. 
 
 4. The bearing of the resurrection-truth on one's practical 
 life (29-34). 29. In the first place, if any had been led to profess 
 the Christian faith "on behalf of the dead," i.e. (as seems most 
 probable), because of their affection for the dead, who were 
 Christians and had died in the faith and wished their friends to 
 share their hope, such persons, if there were no resurrection, 
 would have been baptized to no purpose. Their fond hopes of 
 reunion would be found baseless. 30-32. In the second place, 
 denial of the resurrection gives terrible force to the Epicurean 
 maxim: "Let us eat and drink, for tomorrow we die" (cf. Is. xxii. 
 13). Paul cites his own life of suffering and trial as an illustra- 
 tion. Ver. 32 is probably to be taken figuratively. Paul was bit- 
 terly opposed in Ephesus, cf. Acts xix. 23 ff. 33, 34. Urgent 
 appeal to think in a more wholesome manner. Such thinking as 
 they are indulging in is on a low plane, and awakens suspicion 
 that the life is correspondingly low. A common proverb would 
 teach them the danger they are in. Let them awake from such 
 sloth and sinful ignorance. 
 
 B. The resurrection-body (35-58). 
 
 1. Its nature (35-49). The resurrection seemed inconceiv- 
 able to some in Corinth. To Greeks it was a strange idea. 36-38. 
 Paul seeks to show, first that in nature the change to life through 
 or, out of death is a common fact: hence the resurrection-idea 
 need not be pronounced absurd (ver. 36). The same natural 
 
 SI 
 
xv. 39-54 I. Corinthians 
 
 world shows also that the new plant (or "body") that arises out 
 of an old seed is different (in appearance, etc., ver. 37f) from 
 that out of which it springs. God's creative power brings this 
 about (ver. 38). 39-41 illustrate still further the idea of the 
 infinite variety of bodies God has made (can He not, then, make 
 a resurrection-body?). 42a. In a few words Paul applies the 
 illustration : "So also is the resurrection of the dead," and then 
 proceeds to explain the idea more fully (in the light of the 
 illustration). 42b-44. Corruption, dishonor, weakness, a mere 
 "natural" body, — such words characterize the body laid in the 
 grave. Through God's power, their opposites characterize the 
 resurrection-body. In ver. 44 the main distinction is stated, that 
 between the "natural" and the "spiritual," the latter being the ele- 
 ment or quality most closely allied to the divine personality. 45. 
 Again, as in vers. 21, 22, a parallel is drawn between Adam and 
 Christ. Gen. ii. 7 is quoted, but the other half of the statement 
 is Paul's own. Christ, the "last Adam," is life-giving, He im- 
 parts spiritual life. 46-49. The order of historical development, 
 the "ascent of man'' from the "natural" to the "spiritual," Adam 
 first, then Christ, assures us that the process will be carried on to 
 its glorious culmination. 
 
 2. The change (50-53). 50. By "body" in the preceding 
 argument Paul has meant the whole human organism. As such 
 it consists of a material, physical element, "flesh and blood," and 
 a spiritual. The former, because it is "corruption," i.e., subject 
 to decay, cannot form the basis of the organism that is to endure 
 forever. 51. Consequently, a change is necessary. Paul sets 
 this forth as a "mystery," i.e., something known to him only 
 through a revelation. 52, 53. It is only the fact and sudden 
 character of the' change that was revealed to Paul, not its process 
 or method. The "all" means all Christians, whether dead or 
 alive at the time of the Parousia (cf. 1 Thess. iv. 15-18 and notes 
 thereon). The inner character of the change is indicated in ver. 
 53 : the perishable and the mortal shall give way, to be exchanged 
 for the imperishable and the immortal. 
 
 3. The glorious consummation (54-57). 54. One aspect of 
 this Paul emphasizes in particular : death shall then be finally 
 conquered, robbed of its power. Thus an ancient prophetic hope 
 (Is. xxv. 8, the difference in reading is insignificant) shall be 
 
 82 
 
I. Corinthians xv. 55-xvi. 7 
 
 realized. 55. A free use of Hos. xiii. 14. 56, 57. Only the gift 
 of eternal life in Christ can enable one to sing the triumph over 
 death and sin as Paul does here. 
 
 58. With such a hope, firmly founded on the fact of the 
 resurrection of Christ, a strong, positive, aggressive, fruitful 
 Christian life should characterize every believer. Such a life has 
 a result, it is not "vain" (empty), but filled with solid and abiding 
 consequences. 
 
 VI 
 
 Information and notices on various practical and personal 
 matters (xvi. 1-18). 
 
 1. Concerning ths collection (vers. 1-4). For other (later) 
 notices concerning this, see 2 Cor. viii., ix. ; Gal. ii. 10; Rom. xv. 
 25-27, also Acts xxiv. 17. 1. We have no other information 
 regarding this injunction to the Galatians. 2. Paul prescribed 
 a method only, not the amount each one should give; that was 
 left to the individual conscience of each. Paul wished the col- 
 lection to be all ready when he visited Corinth. 3, 4. At this 
 time Paul seems to have planned to send the collections sepa- 
 rately, as each church had them ready, by delegates from the 
 respective churches. As it turned out, all the delegates jour- 
 neyed together with Paul to Jerusalem (cf. Acts xx. 4). 
 
 2. Information regarding his plan to visit them (vers. 5-9). 
 This plan was not destined to be fulfilled exactly as here set 
 forth. See 2 Cor. i. 15-ii. 13; Acts xix. 21, 22; xx. 1-6 and the 
 Introduction to the Corinthian Epistles in this book, pp. 41f. 7. 
 Paul did not wish to see them merely "by the way." He wanted 
 to "tarry a while." In fact, he seems to have been compelled to 
 make a flying visit shortly after sending this letter (see above, 
 p. 45). 
 
 3. Regarding Timothy's visit (vers. 10, 11) see above, p. 44. 
 
 4. A word concerning Apollos (ver. 12). Apollos had made 
 a deep impression on the church of Corinth during his stay there 
 (cf. Acts xviii. 24-28), so that some even placed him above Paul 
 (cf. i. 12). This verse shows that Paul entertained no ill-will 
 toward him. 
 
 83 
 
xvi. 7-24 I. Corinthians 
 
 5. A brief, practical exhortation, perhaps suggested by the 
 mention of Apollos with the remembrance that there was an 
 Apollos-party in the church (vers. 13, 14). 
 
 6. A special word concerning the household of Stephanas 
 (vers. IS, 16), who was evidently the first convert Paul gained in 
 Corinth (cf. i. 16). Stephanas and household gave themselves 
 voluntarily to the service of the church, and thus they and every 
 other one who did likewise exercised rightfully a certain author- 
 ity, which, however, was never to be autocratic (cf. ver. 18). 
 
 7. How the coming of Stephanas, Fortunatus and Achaicus 
 had refreshed him (vers.*17, 18). 
 
 Conclusion of the Epistle (vers. 19-24). This consists, as usual, 
 of salutations and a benediction. 19. Cf. Acts xviii. 1-4, 18, 26. 
 20. Cf. note on 1 Thess. v. 26. 21. Paul adds the remainder in 
 his own handwriting, as a seal to the genuineness of the letter 
 (cf. 1 Thess. v. 25). 22. Two earnest watchwords, the first: 
 "let him be anathema ("cursed")" to be applied to anyone who 
 does not love (and yet professes to) the Lord. Paul well knew 
 that some members of the church might be false. The other 
 word is the Christian's word of ardent expectation and welcome 
 of his Lord when He comes. Maran (="Lord" or "Our Lord"), 
 atha (="come") was an Aramaic expression, probably used 
 commonly in the very earliest days of the church. 24. Paul's 
 last word in this letter is the expression of his love for them all. 
 A beautiful conclusion to a great message. 
 
 Final Review-study of 1 Cor. 
 
 1. Review of chs. xv. and xvi. Outline the discussion in ch. 
 xv. Why was it necessary for Paul to deal with this subject? 
 Which does Paul make of most significance, the resurrection 
 fact or the theory by which it may be illustrated or explained? 
 What place does Paul give to faith in the risen Lord in a Chris- 
 tian's faith? What is the practical truth taught in vers. 29-34? 
 Try to state it as a principle to guide us today. What is the 
 essential truth in ver. 50? State over in your own words the 
 sense of ver. 58 (including the first word, "wherefore"). 
 
 2. Ch. xvi. Give the story of the collection referred to in vers. 
 
 84 
 
I. Corinthians Review 
 
 1-4. What was Paul's plan referred to in vers. 5-9? How was it 
 fulfilled? 
 
 3. Now recall the plan of the whole Epistle. State some of 
 the personal traits of Paul's character that you may have noticed 
 in this study. What are some of the truths you have gained 
 from 1 Cor.? 
 
 85 
 
THE EPISTLE TO THE GALATIANS 
 
THE EPISTLE TO THE GALATIANS 
 1. Introduction 
 
 1. To whom addressed. 
 
 The expression, "the churches of Galatia" (i. 2), shows that 
 the letter was sent to a group of churches in Galatia. Since Paul 
 usually uses such terms as Achaia, Macedonia, etc., in their 
 official Roman sense, it is possible that "Galatia" here means 
 the Roman province of that name, and that the churches were 
 those organized by Paul and Barnabas in the southern part of 
 that province on their first missionary journey (Acts xiii.-xiv). 
 On the other hand, the older view, that these churches were 
 located in old Galatia proper and had been founded by Paul on his 
 Second Journey (cf. Acts xvi. 6) and were revisited by him 
 on his Third Journey (cf. Acts xviii. 23), still has many able 
 advocates. 
 
 2. Date. 
 
 The Epistle is usually considered to have been written at 
 Ephesus while Paul was there engaged in his great work of 
 spreading the Gospel in the province of Asia, i.e., in the latter 
 half of the period covered by the so-called Third Missionary 
 Journey (Acts xix.). It seems more probable, however, that 
 the Epistle was written after Paul had closed his work at 
 Ephesus and after his last letter to the Corinthians (2 Cor. i.-ix., 
 see above p. 46), i.e., while on his way from Ephesus to Corinth, 
 perhaps while stopping in Macedonia (Acts xx. 1, 2). The main 
 reason for this view is that the correspondence with the Corin- 
 thian church reveals no trace of such a severe attack from the 
 side of Judaism on Paul's Gospel as is seen to have been in active 
 operation when he wrote to the Galatians. It is likely, then, that 
 Paul was not aware of that attack when he wrote to the Corin- 
 thians, but became aware of it first in Macedonia. 
 
 3. The occasion of the Epistle. 
 
 This is very evident from i. 6 ; iii. 1, etc. A movement was on 
 foot to persuade the Galatian churches to desert the simple 
 type of Christian faith they had learned from Paul for an ex- 
 
Galatians 
 
 treme type of Jewish Christianity in which submission to the 
 formal, ceremonial law (circumcision, etc.) was made a condi- 
 tion necessary to salvation. When Paul learned of this he was 
 astonished and deeply hurt (cf. i. 6; iii. 1-5). He saw clearly 
 the issue that was at stake. It was no mere quibble of words, 
 but a life or death crisis for the Gospel. Whether Christianity 
 was to be a mere appendage to Judaism, or to be free, with faith 
 in Christ the all-determining condition, such was the issue. In 
 this letter Paul sought to expose thoroughly the gravity of the 
 situation and put an end to the influence of this dangerous 
 teaching in his Gentile churches. In this he was successful, and 
 the Epistle remains a witness to the triumph of the great Apostle 
 in his championship of the Christian's liberty in Christ. 
 
 4. Analysis. 
 
 Although Paul when he wrote Galatians was profoundly stirred, 
 and wrote in some haste, the Epistle is not without plan. The 
 following brief analysis will show this : 
 
 Introductory (i. 1-10). 
 
 I. Personal, a defence of his Apostolate and of the validity of 
 
 the Gospel he preached (i. 11-ii. 21). 
 
 II. Doctrinal exposition of the real character of the Gospel- 
 
 salvation (iii. 1-v. 12). 
 
 1. The experience of salvation is by faith, not by the 
 
 Law (iii. 1-14). 
 
 2. The covenant-promise is superior to the Law (iii. 15- 
 
 29). 
 
 3. Christians are sons, not slaves in bondage to the Law 
 
 (iv. 1-v. 12). 
 
 III. Practical advice as to the general character of the Christian 
 
 life (v. 13-vi. 10). 
 Conclusion — Reiteration of the main truth of the letter (vi 
 11-17). 
 
 2. Commentary 
 
 Introductory Section, i. 1-10 
 
 This comprises : (1) The usual epistolary beginning, i.e., 
 signature and address (vers. 1, 2), with a brief, carefully 
 
 90 
 
Galatians 
 
 worded blessing (vers. 3-5); then (2) an expression of the 
 Apostle's surprise at the change that has taken place with 
 them (vers. 6-10). This serves to introduce the theme of the 
 Epistle. 1. The assertive character of the opening words is 
 to be noted. Paul's apostolic authority had been questioned. He 
 asserts it in most positive terms at the very beginning of the 
 letter. He was not [sent] from men (as the Twelve, or a church), 
 nor was he [converted, or endued with the spirit], through [the 
 act of any] man, but through the direct act of God (Jesus Christ 
 and the Father who raised Him from the dead). This great fact 
 he states more fully in vers. 15, 16. 2. For the location of these 
 churches see above p. 89. 3-5. One cannot help noting the 
 unusual length of this greeting. The addition (vers. 4, 5) to the 
 usual formula (see note on 1 Thess. i. 1) emphasizes the redemp- 
 tive work of Christ, which was the very thing at stake in the 
 acceptance of the false doctrine the Galatians were receiving. 6. 
 In ordinary cases Paul follows the greeting with a warm-hearted 
 thanksgiving. That is lacking here. Instead, he declares his 
 surprise at the news he has received about them. Indignation 
 as well as surprise is indicated. "Quickly" may mean "rashly," 
 i.e., as soon as the other view was presented, they adopted it 
 without taking time to examine it. "In grace" is a better reading 
 than "in the grace of Christ." Paul emphasizes the fact that the 
 real gospel call was of God's grace. Such had been his own ex- 
 perience. The last words of ver. 6 and the first of ver. 7 may be 
 paraphrased : to a different kind of Gospel, as you suppose, but 
 which is not a different Gospel, since there can be but one Gospel. 
 7. Instead of being a Gospel, it was an attempt to pervert Christ's 
 Gospel. Paul speaks of the leaders of this heresy vaguely 
 ("some"), though he may have known their names. Doubtless 
 they came to Galatia from without, probably from Jerusalem or 
 Antioch. 8, 9. Paul writes out of the absolute certainty that 
 his Gospel is the only Gospel. He had warned them of these 
 false teachings on some previous occasion. 10. Perhaps aimed 
 at a calumny circulated by his enemies that he was a mere time- 
 server. Paul was indeed willing to be "all things to all men" 
 (1 Cor. ix. 20) and frequently yielded to Jewish prejudice (cf. 
 Acts xvi. 3; xxi. 20ff). But not where the essential character of 
 the Gospel was involved. The sense of ver. 10 is : "at this time 
 
 91 
 
i. 11-15 Galatians 
 
 am I acting as though I were responsible only to men and not to 
 God? If I were still (as 1 was once before I knew Christ) 
 pleasing men, I should not be a servant (lit. "slave") of Christ." 
 
 Personal. Defence of his Apostolic status and of the validity 
 of his Gospel, i. 11-ii. 21. 
 
 The attack on the genuineness of Paul's Gospel was combined 
 with an attack on his apostolic standing; his right to be con- 
 sidered an apostle was questioned. Both charges are answered 
 by Paul together as being so involved that one stood or fell with 
 the other. 
 
 11, 12. The theme of the whole Epistle; the divine authority 
 of the Gospel he preached. "I make known," i.e., as something 
 you already know, but need to have very clearly in mind at this 
 time (cf. 1 Cor. xii. 3; xv. 1). By "the Gospel," Paul means the 
 main contents of his message as an apostle. "After man," i.e., 
 of human origin or according to man's notions. Paul's reason 
 was a simple but absolutely convincing one : no man had given 
 him or taught him his Gospel; he had been taught it directly 
 through a revelation of ('from") Jesus Christ. Paul now pro- 
 ceeds to prove in detail what he has asserted in vers. 11, 12 and 
 show its significance. 
 
 1. He first shows that there was nothing in his early life and 
 training to give him the Gospel (vers. 13, 14). 13. Paul had 
 probably told the Galatians something of his earlier history, in 
 the "Jews' religion" (literally "in Judaism") : i.e., when he was a 
 Jew in prejudice and conduct. He not only persecuted the 
 church "beyond measure," but "was endeavoring to destroy it" 
 (cf. Acts vii. 58-viii. 1; ix. Iff; xxii. 3ff; xxvi. 9ff). 14 shows 
 zvhy Paul persecuted the church : he was an unusually zealous 
 champion of the Rabbinic traditions; i.e., he was a zealous Phari- 
 see (cf. Phil. iii. 5, 6). 
 
 2. He states, next, that his conversion and earlier Christian 
 experience were not dependent on any human agency (vers. 15- 
 17). 15. Paul felt that he was predestined from birth to his 
 apostleship. His early life was then a divinely ordered prepara- 
 
 92 
 
Galatians i. 15-ii. 1 
 
 tion; when that was complete he was ''called." He was called 
 "through grace" ; i.e., he had done nothing to deserve it. He had 
 not earned it. When it came it was all due to God's love and 
 mercy. Paul never could forget this. 16. Here Paul emphasizes 
 the heart of his experience at his conversion, not the accompany- 
 ing circumstances (for these see Acts ix. Iff; xxii. 3ff; xxvi. 
 lOff). Jesus was revealed to Paul's soul as God's Son (therefore 
 not a mere man who had been justly condemned as Paul had sup- 
 posed). This revelation included the facts of the resurrection 
 and divine, heavenly life of Jesus (cf. 1 Cor. xv. 8). One great 
 purpose of the revelation was that Paul should be the Apostle to 
 the Gentiles. Paul does not say here that he apprehended this at 
 once. All these facts Paul implies (cf. xiii.) that his readers 
 knew already. What he wants them to particularly bear in mind 
 is that when he was converted he "conferred not with flesh and 
 blood." He sought no man to explain or complete for him what 
 he had experienced in his own soul from God alone. 17. He 
 retired (probably for solitary meditation) to "Arabia/' the desert 
 region near Damascus, then came back to Damascus (incidental 
 evidence that the conversion was at or near Damascus as Acts 
 says). See also 2 Cor. xi. 32, 33. 
 
 3. So it was during all the early part of his apostolic career, 
 he had only the slightest contact with the primitive apostles, or 
 with the mother church, although this, such as it was, was 
 friendly (vers. 18-24). 18. The "three years" emphasizes how 
 long it was before he communicated with any of the Twelve. 
 The word "visit" implies a desire to become acquainted with and 
 learn from Peter whatever he might be able to tell him. Nat- 
 urally Paul desired to learn as much as possible of what Jesus 
 said and did. He could have learned much during fifteen days. 
 21. Cf. Acts ix. 30; xi. 25. 24. Evidently, Paul was viewed 
 with no disfavor at this time by the mother church. 
 
 4. Furthermore, Paul's apostolic standing and his Gospel, as 
 he preached it to the Gentiles, had received the express sanction 
 of the leaders of the mother church (ii. 1-10). 
 
 1. This visit was the same as that mentioned in Acts xv. 
 Paul's account is that of one of the chief actors and deals mainly 
 with what was to him the chief point at issue. Luke's account 
 in Acts is from a somewhat different point of view. This council 
 
 93 
 
ii. 1-9 Galatians 
 
 or conference was held after the return of Paul and Barnabas 
 from their First Missionary Journey, about 49 A. D. The "four- 
 teen years" was probably counted by Paul from his conversion 
 (c. 35 A. D.)- Both Barnabas and Titus were apparently well 
 known to the Galatians, the latter being perhaps, like Timothy, a 
 Galatian convert. Paul appears not to have considered the visit 
 of Acts xi. 30 as of any importance for this discussion. 2. The 
 revelation Paul speaks of here may have come to him while the 
 discussion was going on at Antioch (see Acts xv. 1, 2). "The 
 Gospel which I preach among the Gentiles," i.e., salvation by 
 faith in God's grace in Christ alone, without any use of or 
 dependence on the Jewish Law. This was the Gospel he had 
 preached to the Galatians and in which they had believed. By 
 "those that were of repute" Paul meant such leaders as Peter, 
 John, James the Lord's brother, etc. If they had refused to 
 approve Paul's Gospel and work, then indeed a most serious 
 hindrance would have been put in Paul's way. The pronounced 
 disapproval of the Apostles Jesus Himself had chosen would have 
 been almost fatal; Paul would have "run in vain." 3-5 are 
 parenthetical. The main thought is resumed at ver. 6. The 
 sense of these intense, but broken, statements is : "at that council, 
 in spite of the efforts made by zealous partizans, I would not 
 yield and Titus was not circumcised." The "false brethren" are 
 probably the same parties as are mentioned in Acts xv. 1. At the 
 end of ver. 5 "with you" should be "for you.'' 6. The continua- 
 tion of ver. 2. The main statement is the last one : that those in 
 "repute" made no change in his Gospel. The order of statement 
 in the verse is broken; the parenthetical middle part of the verse 
 interrupted the order and the first words were repeated in slightly 
 different form. The parenthesis is important ; it means, in 
 connection with ver. 2, that though Paul desired to have his 
 Gospel approved by the mother church, that was not because he 
 felt that its truth was dependent on their opinion, or because he 
 felt that they were in higher favor with God than he was. 7-9. 
 The result of the conference : Paul's mission to the Gentiles and 
 the validity of his Gospel frankly acknowledged by such leaders 
 as James, Peter and John, with a recognition of two general 
 spheres of missionary activity, that to the Gentiles, to be carried 
 on by Paul and Barnabas, and that to the Jews to be cared for by 
 
 94 
 
Galatians ii. 9-16 
 
 the original Apostles and their associates. Thus Paul won a great 
 victory, and the Judaizing emissaries who had been belittling his 
 apostolic standing and saying that his Gospel was not true or 
 sufficient were shown to be acting contrary to the express declara- 
 tions of the very leaders of the mother church. 10. Cf. note on 
 1 Cor. xvi. 1. 
 
 5. Finally, Paul shows that Peter himself, at Antioch, had 
 accepted the truth of Paul's Gospel, but had afterwards weakly 
 yielded to the criticism of strict Jewish-Christians from Jerusa- 
 lem, for which Paul had publicly rebuked him (11-21). 11. 
 This visit was probably after the council in Jerusalem. 12. Evi- 
 dently it had long been the custom in the Church of Antioch for 
 Jewish and (uncircumcised) Gentile-Christians to fellowship 
 freely together (cf. Acts xi. 20-24). By conforming to this 
 custom Peter placed himself definitely on the side represented by 
 Paul, just as he had supported Paul in the discussion at Jerusa- 
 lem (cf. Acts xv. 7-11). It is not probable that James sent 
 messengers to Antioch expressly to oppose and change the cus- 
 toms of the Antioch church. But they were "of the circum- 
 cision," i.e., Jewish-Christians who insisted on circumcision as 
 necessary to salvation, and could not hold back their determined 
 opposition to what they now saw. 13. That not only Peter, but 
 even Barnabas, Paul's intimate friend and fellow-worker, yielded 
 to their criticisms only shows how deeply rooted the prejudice 
 was. Paul called this yielding "dissimulation" (lit. "hypocrisy") 
 because he knew that such conduct did not express the real con- 
 victions of Peter and Barnabas and the rest of the "Jews" (i.e., 
 Jewish-Christians) who followed their example. 14. For "up- 
 rightly'' read "straightforward." Though left alone and, doubt- 
 less, deeply grieved, Paul did not lose his courage, but addressed 
 himself directly to Peter. Peter had lived "as the Gentiles" 
 when he had eaten with them (ver. 12). By so doing he had 
 practically renounced the position of the circumcision party. In 
 going back to this old position he was not only inconsistent, but 
 the logical consequence of it would be that Gentile Christians 
 would have to conform to Judaism. 15, 16. Paul then recalled 
 to Peter what was fundamental in the religious experience of 
 them both : namely, that their Judaism had not saved them. 
 Through Jesus they themselves had been saved by faith in Christ, 
 
 95 
 
ii. 17-21 Galatians 
 
 not by the works of the Law (cf. Peter's words at the Council, 
 Acts xv. 7-11). Thus they had abandoned the Law as a means 
 to salvation. 17, 18. The sense of these difficult verses seems to 
 be: Peter's act in eating with Gentiles was judged to be sinful 
 (as a breach of the Law) by the strict Jewish-Christians. Does 
 Christ then lead one to sin? No, indeed! The sin was in Peter's 
 second act, in his building up again the trust in the Law for 
 salvation which he had once put away as unable to save him. 
 19. In this and the two following verses Paul unfolds his own 
 experience. "Law" means moral law in general not the Mosaic 
 law alone, and "the" should be omitted. The moral law says : 
 "Thou shalt not sin." But Paul knew that he did sin and there- 
 fore law only condemned him but did not save him. So through 
 the law itself he "died" to it, i.e., he ceased to trust it for salva- 
 tion and was led to a new way of life (cf. Rom. vii. 7-25). 20 
 explains ver. 19. In faith, i.e., whole-hearted trust, Paul had 
 given himself to Christ, and by that faith united himself to Christ. 
 As Christ's death for sin finished the claims of law on man as a 
 guilty sinner, so Paul identified himself in loving trust with 
 Christ as the One who loved him and gave Himself for him. The 
 old life under the Law was given up forever as hopeless. The 
 life he now lived "in the flesh," i.e., for the rest of his earthly 
 life, was a new life, the life of Christ regnant in him through his 
 faith in Christ (cf. Rom. vi. 1-6). 21. Paul viewed the death 
 of Christ as of supreme importance. If he had not he would 
 have ''rejected" (better than "make void") the grace of God 
 revealed therein and counted the death as of no significance. 
 
 Questions for study and review of Gal. i. and ii. 
 
 Where was Galatia? What churches were addressed in this 
 letter? When and by whom were they founded? 
 
 What led Paul to write this letter? Why did Paul view the 
 matter so seriously? In what spirit or temper did he write? 
 How do you account for the absence of the usual thanksgiving 
 (which we would expect at i. 6) ? 
 
 What is Paul trying to establish, in the main, in the section 
 i. 11-ii. 21? State in your own words the thought of i. 11, 12. 
 What are the successive steps in Paul's argument by which he 
 
 96 
 
Galatians ii. 21-iii. 5 
 
 seeks to prove his claim? Is what he says in i. 15, 16 mere 
 theory or experience? Supplement Paul's words here by the 
 accounts in Acts, chs. ix., xxii., and xxvi. If Paul states a fact of 
 his experience in i. 15, 16 how important is that for us? Why 
 was Peter's inconsistent conduct at Antioch a serious matter? 
 
 II 
 
 Doctrinal argument (iii. 1-v. 12). Having proved that his 
 Gospel was from God and that both his Gospel and his 
 apostolic standing had been sanctioned by the mother 
 church, especially its leaders, Paul next proceeds to 
 argue the question in a more doctrinal manner. 
 
 1. In the first place he contends that the experience of salva- 
 tion is of faith, and not through fulfilling the works of the Law 
 (iii. 1-14). 
 
 (1) Such had been the experience of the Galatians themselves 
 (iii. 1-5). 1. Paul calls them "foolish," for they had deserted 
 
 the solid ground of experience for mere theory. Half-playfully, 
 half-seriously he asks "who has bewitched them?" The last 
 clause means that when he had preached to them he had made 
 the crucified Christ so real to them that it was as though they had 
 actually seen Him on the Cross. 2. A plain question of fact. 
 When they believed Paul's preaching of the cross they experi- 
 enced the Spirit's presence in their hearts. It was not by the 
 Law, but by faith. 3. Their present course is a backward one : 
 deserting the "Spirit" for the "flesh," i.e., the gift of God's grace 
 for their own weak and futile efforts, such as being circumcised, 
 and the like. Ironically, Paul asks them if they thus expect to 
 be perfected. 4. The reference is probably to persecutions for 
 their faith (cf. Acts xiii. 50; xiv. 5, 19, 22) unless we read 
 "experience" instead of "suffer," in which case the reference is 
 to the spiritual gifts they had received by faith. 5. The same 
 question as in ver. 2. Note how it is implied that miracles had 
 been and were being worked by faith among the Galatians (cf. 
 1 Cor. xii. 9, 10; Acts xiv. 3). 
 
 (2) The same principle, faith, not works of the Law, underlay 
 
 97 
 
ui. 6-16 Galatians 
 
 the experience of Abraham (iii. 6-14, cf. the argument in Rom. 
 iv.). 6. Quotation of Gen. xv. 6. The emphasis is on "believed." 
 "Righteousness'' means, not perfection of character, but a right 
 relation to God. 7. Even the opponents of Paul would admit 
 that Abraham was to be considered as a type or example, and 
 would desire to be "sons" of Abraham. 8. Use of Gen. xii. 3; 
 xviii. 18 which Paul took as an anticipation (Lightfoot) of the 
 Gospel-offer to the Gentiles. 9. Those who "are of faith," i.e., 
 those who, like Abraham, believe and trust the Gospel-promise 
 without trying to add to it a doctrine of salvation through the 
 works of the Law. 10-12 present the contrast to what has been 
 stated in vers. 6-10. Faith saves, but dependence on the Law can 
 result only in curse. Paul's argument here consists mainly in a 
 skilful combination of several Scripture passages, Deut. xxvii. 26 
 (ver. 10), Hab. ii. 4 (ver. 11) and Lev. xviii. 5 (ver. 12). Simply 
 stated, it is this : The Law demands perfect obedience (ver. 12) 
 in order to live, and curses the one who does not so obey (ver. 
 10). But no one can so keep the Law, hence there is no hope in 
 or from the Law. 13. Paul viewed the curse hanging over all 
 men as taken by Christ for us, a view he found either required, 
 or proved, by Deut. xxi. 23. 14. By thus lifting the curse, by 
 taking it upon Himself, from mankind, the way was opened by 
 Christ for all men to receive the "blessing of Abraham," i.e., 
 the righteousness that comes through faith in Christ (cf. ver. 8) 
 and the promised outpouring of the Spirit (cf. ver. 5). 
 
 2. Secondly, the superiority of the covenant promise to Abra- 
 ham and his seed to the Law, shows the inferiority of the Law 
 to faith (iii. 15-29). 
 
 (1) The covenant-promise, made centuries before the Law, 
 was not set aside by the Law (iii. 15-18). 15. Paul asks them 
 to consider how it is even with human agreements such as wills, 
 or other formal documentary instruments. According to Greek 
 custom a will, once made, was unchangeable, even by the testator; 
 how much more the case with God's pledged word. 16. The 
 main statement is the first one, so far as the argument for the 
 greater validity of the covenant-promise is concerned. The 
 promises referred to are probably those in Gen. xiii. 15; xvii. 8. 
 The second half of the verse points forward to the conclusion 
 which Paul desires to reach (cf. ver. 29). Apparently a mere 
 
 98 
 
Galatians iii. 17-29 
 
 question of words, but Paul felt that the divine purpose in the 
 promise was completely realized only in Christ. 17. The main 
 point in the argument continuing ver. 15. The number 430 
 years is that of the Greek Old Testament at Ex. xii. 40. 18. 
 The "inheritance" is the substance of the promise. Literally, 
 this was the land of Canaan, but spiritually the higher blessings 
 realized in Christ. Law and promise are here represented as 
 opposite principles, one excluding the other. 
 
 (2) The real function of the Law was only secondary, to 
 watch over man until Christ came (vers. 19-24). 19. Paul an- 
 ticipates the objection: of what use then was the Law? Paul 
 says "it was added," i.e., it was only of secondary importance. 
 This was exactly the reverse of his pre-Christian Pharisaic view 
 of the Law. "Because of transgressions'' means, as we see from 
 Rom. vii. 7ff, to reveal to man his transgressions, not cure them 
 (cf. Rom. viii. 3). Another evidence of the Law's inferiority is 
 that it was not given directly, as the promise was, but through 
 others; by angels", according to Jewish tradition, to Moses (cf. 
 Acts vii. 53; Heb. ii. 2). 21. The Law cannot be against the 
 promise for it fails to do what the promise, that is the faith 
 which accepts the promise, does. Paul calls this life; the promise 
 "makes alive," by faith in it one comes into that living personal 
 relation with God which Paul calls righteousness (cf. vers. 6 and 
 11, also ii. 20, 21). 23. "Faith" means the Gospel dispensation. 
 24. "Tutor*' is an inadequate translation : "guard" or "keeper" 
 would be better. The Law's function was not "to bring us" to 
 Christ but simply to stand guard over man until Christ came. 
 
 (3) Through faith, according to the promise, all may become 
 sons of God and heirs with Christ (25-29). 25. The "tutor" 
 (lit. "pedagogue") had care of children (cf. 1 Cor. iv. 15). So 
 the time came for man to pass out from under law into his 
 liberty. 26. "All," i.e., Jews or Gentiles, with especial reference 
 to the Galatians. By faith we give ourselves to Christ to be 
 united to Him. As He is the Son, so by faith we share His 
 Sonship (cf. Rom. viii. 14-17). Law cannot bring about 
 any such glorious result 27. Baptism is "into Christ," since 
 the main thing about it is that it is a declaration of one's faith in 
 Him, and thus in baptism one "puts on Christ," i.e., seeks to unite 
 himself with Him as completely as possible. 28, 29. Faith in 
 
 99 
 
iii. 29-iv. 12 Galatians 
 
 Christ gives the promise to Abraham its world-wide scope and 
 takes from Judaism as such its permanent significance. 
 
 3. In the third place, the Christian is a son, not a slave (as 
 bondage the Law would imply) (iv. 1-v. 12). 
 
 (1) Through Christ you have, as it were, become of age and 
 entered into your inheritance as sons (iv. 1-7). 1, 2. An illus- 
 tration, taken from current legal practice. The emphasis is on 
 the status of the son only, not on the father. 3. Beginning of 
 the application of the illustration. Paul first speaks of the case 
 of the Jews ("we")- Like children, they once had only the 
 "rudiments,"— specific commands, formal observances, etc. In 
 these respects Judaism was similar to the religions of Paganism. 
 4. The "fullness" of time; i.e., when the time was ripe. The 
 pre-existence of the Son is implied, then is stated (1) His incar- 
 nation, and (2) lowly state, especially His subjection to law, 
 thus completely identifying Himself with humanity. 5. By thus 
 being like man He was able to save us completely, by "redeeming" 
 us from the bondage of law (cf. iii., 13) and by enabling us to 
 enter into a state of sonship ("adoption" must mean that here). 
 6. Paul now applies what he has said directly to the experience 
 of the Galatians themselves. "Abba" was the Aramaic word for 
 "father," used by the early Jewish-Christians in prayer. Appar- 
 ently, the Greek-speaking Christian loved to combine the two 
 expressions (cf. Rom. viii. 14, 15). 7 (cf Rom. viii. 16, 17) 
 sums up the argument of vers. 1-6. 
 
 (2) Your present conduct would bring you back to bondage 
 (iv. 8-11). 8. The majority of the Galatian Christians had been 
 pagans, not Jews (cf. Acts xiv. 1 Iff) . Paul boldly says that the 
 pagan deities were not gods, since there is but one God (cf. 1 
 Cor. x. 20). 9, 10. In that they now knew the one true God, Paul 
 would remind them that this knowledge was from God, not of 
 themselves alone (cf. 1 Cor. viii. 3). In turning to the observ- 
 ance of Jewish holy days, etc., as all-important, the Galatians 
 were, Paul tells them, taking a step backward toward their 
 former paganism. See also note on ver. 3 and cf. Col. ti. 16ff. 
 
 (3) Personal appeal. Recall how you received me and my 
 message; how is it that you have changed your minds and now 
 turn away from me (iv. 12-20) ? 12. Paul, once a Jew, was one 
 no longer. He had not conducted himself toward them as a Jew 
 
 100 
 
Galatians iv. 12 -v. 2 
 
 by asking them to become Jews in order to become Christians 
 (cf. Acts xiii. 46ff). He now asks them to be free as he is free. 
 "Ye did me no wrong," i.e., you treated me well when I was with 
 you. 13. In spite of many plausible theories, no one knows 
 exactly to what Paul refers here. 14. "Temptation/' i.e., prob- 
 ably to consider his sickness as one due to evil spirits, or as a 
 divine punishment or the like and thus despise him. Or, possi- 
 bly he means that he was so weak and wretched that they might 
 well have been tempted to despise him. 15. On the contrary, 
 they had counted his presence among them a "blessing/' 16. Their 
 change of opinion involved some hostility to Paul himself. Was 
 this, he asks, because he once told them the truth? 17. "They" 
 means the false teachers. Paul says bluntly that it was simply 
 party-zeal, selfishness, that animated them. They would "shut 
 out" the Galatians from the church unless they consented to be 
 circumcised, etc. 18. Paul is mainly referring to his own solici- 
 tude for the Galatians. It was for their good and was constant, 
 not limited to the times of his visits to them. 19, 20. Words 
 expressive of Paul's deep affection for his converts. 
 
 (4) Allegorically, Judaism means inheritance of the slave- 
 condition of Hagar the bondmaid, Christianity that of the free- 
 dom of the son of Sarah the free woman (iv. 21-v. 1). This step 
 in Paul's argument was more convincing to his readers than it is 
 to us. It is a specimen of that Rabbinical reasoning to which Paul 
 was accustomed in his earlier years. By a skilful combination of 
 Old Testament passages (cf. Gen. xxi. 2, 9; xvii. 16; Is. liv. 1; 
 Gen. xxi. 9, 10) and familiar ideas (such as "the Jerusalem that 
 is above") he makes out two parallel but opposite series of terms: 
 (1) Hagar — Ishmael — the covenant at Sinai (the Law) — the 
 material and enslaved Jerusalem. (2) Sarah — Isaac— the promise 
 —the new or upper Jerusalem (the Christian church and its future 
 glory). As the Christians rest on the promise, not on the Law, 
 they belong with the second series. The lesson Paul wishes to 
 draw is stated plainly in vers. 31 and v. 1 which belong together. 
 Read v. 1 thus : with the liberty with which Christ made us free. 
 
 (5) To be circumcised is to enter into a state of slavery, to 
 obligate one's self to keep the whole Law (v. 2-12). 2. Paul 
 speaks very plainly. For the Galatians now to become circum- 
 cised would mean that they believed circumcision would do for 
 
 101 
 
v. 4-12 Galatians 
 
 them more than Christ could. It would be, virtually, a rejection 
 of Christ. 4. "Severed from Christ," or, more exactly, "ye are 
 nothing as respects Christ." When one seeks to be justified 
 solely by keeping the Law, he thereby rejects the offer of Gods 
 grace (cf. ii. 16f). 5. By "hope of righteousness" Paul means 
 the completed salvation which will result from justification by 
 faith, but which is necessarily hoped for until it is fully realized 
 in the future (cf. Rom. v. 1-5). 6. Faith is fundamental, all- 
 important, the active principle. Love must characterize its spirit, 
 control its operation, give it its "way" (cf. 1 Cor. xii. 31). Note 
 in vers. 5, 6 the three Pauline fundamentals faith, hope and love 
 and cf. 1 Thess. i. 3; 1 Cor. xiii. 13; Col. i. 4, 5. 7. "Running," 
 i.e., your Christian course. The "truth" is the Gospel they had 
 received from Paul and believed to be true. 8. "Him that calleth 
 you," i.e., God (cf. i. 6). 9. A current proverb. Paul used it 
 before in 1 Cor. v. 6. The "little leaven" may mean a small 
 amount of false teaching or a few false teachers. 10. The 
 troubler was probably some one of recognized standing in the 
 Jewish-Christian churches (cf. ii. 6). 11. Probably it had been 
 hinted to the Galatians that Paul continued to advise circumcision. 
 Their knowledge of what he had done once in the case of 
 Timothy (cf. Acts xvi. 3) would make such a charge plausible. 
 But it was false: (1) because the Jews still persecuted him, and 
 (2) because he still preached the cross (the very opposite of 
 preaching circumcision). 12. Indignantly sarcastic. 
 
 Review-study of Gal. iii. 1-v. 12 
 
 Review the main points of Paul's argument as stated in the 
 notes. Read carefully and state in your own words the thought 
 of iii. 1-5. Explain iii. 2 in the light of 1 Cor. xii. 4-11. In 
 arguing against a doctrine taught by those who favored Jewish 
 forms, etc., what was the point in citing the case of Abraham 
 (iii. 6-14) ? What does righteousness mean in iii. 6? State in 
 your own words the similarity between Abraham's faith and the 
 Christian's trust in the Gospel. What is the meaning of the 
 contrast, law over against promise, in the passage iii. 19-24? 
 How does Paul develop the proof that the Christian is a son, not 
 a slave, in iv. 1-v. 12? What influence of Jesus' teaching con- 
 
 102 
 
Galatians v. 13-vi. 4 
 
 cerning God is seen in iv. 6? Did Paul attach any special value 
 to holy days, etc. (cf. iv. 8-10) ? What light is thrown on Paul's 
 experiences in Galatia by iv. 13-15? Did Paul still have confi- 
 dence in the Galatians (v. 10) ? 
 
 Ill 
 
 Practical advice to the Galatians touching the general char- 
 acter of their Christian life (v. 13-vi. 10). 
 
 1. Christian liberty is not freedom to sin, but purity of life 
 and loving service (v. 13-26). 13. Paul's emphasis on liberty 
 was likely to be misunderstood. He here guards against this 
 (cf. Rom. vi. for a more extended argument). Note the two 
 opposite types of life here indicated, and cf. Rom. vi. 22; 1 Pet. 
 ii. 16. 14. Cf. Lev. xix. 18; Mt. xxii. 39f; Rom. xiii. 8f; Jas. 
 ii. 8. By love, the Galatians would fulfill the real spirit of the 
 Law, which they were so anxious to obey. 15. Doctrinal discus- 
 sions had perhaps led to quarrels and ill feelings among them. 
 16. Human nature has two sides, the higher or spiritual, and the 
 lower or physical, i-e., the "spirit" and the "flesh." We may 
 choose to be dominated by one or the other. God's Spirit holds 
 communion with our spiritual nature and seeks to control that. 
 One walks "by the Spirit" when his spiritual nature, controlled by 
 God's Spirit, controls his own life. 17. Everyone knows how 
 true these words are. 18. When one is led by the Spirit the 
 controlling force is within him, — God's Spirit influencing his 
 spirit. Such an one has no concern with the Law; it does not 
 control him and he more than fulfills all that is good in it. 19-23. 
 Explanatory of ver. 18. 24. See note on ii. 20. 25. The inner 
 principle and the outer walk should correspond. 
 
 2. The Christian duty of mutual helpfulness (vi. 1-6). 1. By 
 the word "brethren" Paul indicates the brotherly spirit that should 
 always dominate a Christian church. "Overtaken''; better "sur- 
 prised" or "detected." Restoration, not criticism, should be the re- 
 sult aimed at (cf. 2 Cor. ii. 5-11; 2 Thess. iii. 14, 15). 2. The 
 "law of Christ" is the ideal of life revealed in Christ's life and 
 teachings and impressed on the heart of the believer ever impelling 
 him to realize it. 3, 4. A caution against undue self-praise and 
 
 103 
 
vi. 5-18 Galatians 
 
 glorification, so likely to occur where one seeks to advise or help 
 another. 5. "Burden" means "responsibility"; no one can trans- 
 fer his own responsibility to another. In ver. 3 "burdens" refer 
 to the sorrows and misfortunes that can be lightened by 
 another's sympathy and help. 6. This verse is usually con- 
 nected with the following verses and understood to be a general 
 direction to the Galatians to see that their teachers were duly 
 provided for. But it may mean "let teacher and taught share 
 together in all that is good." 
 
 3. The sower will surely reap what he sows (vi. 7-10). 7. 
 The admonition is to be applied to the whole round of conduct. 
 God is not "to be sneered at" but His eternal moral principles 
 must be reckoned with. 8. If one makes the "flesh," his lower 
 nature, dominant, the final outcome is certain and inevitable; just 
 so if the spiritual side is given the preference. There is no acci- 
 dent or chance about it. 
 
 Concluding section, in the Apostle's own hand (vi. 11-17). 
 He returns to the main thought he had in mind when he began 
 the letter and earnestly warns his readers against those who 
 would take away their liberty in the Gospel. 11. Possibly the 
 whole letter was written by Paul himself. More probably, here 
 he ceased dictating and wrote plainly for the sake of emphasis. 
 12. Paul is sure that the Judaizing Christians who advocate 
 circumcision do so from unworthy motives ; thereby they escape 
 persecution by the Jews, to whom the preaching of the cross was 
 especially hateful. 13. Cf. ii. 15ff; iii. 10, 21. Since no one 
 can perfectly keep the Law, insistence on circumcision was mere 
 glorying in the flesh. 14. Cf. ii. 20f. 15. Cf. v. 6. Character, 
 the "new creature," not a rite, is the all-important thing (cf. 2 
 Cor. v. 17, also 1 Cor. vii. 19). 16. By "this rule" the life 
 according to the Spirit, the life of faith, is meant. 17. Paul has 
 no desire to pursue the subject further. He is through. Per- 
 sonally he knows what his relation to Christ is. He is marked as 
 Christ's by the scars of wounds inflicted on him in persecution. 
 18. A brief, but sincere, conclusion. 
 
 Review-study 
 
 Review the main points of the practical section (v. 13-vi. 10) 
 as indicated in the notes. Restate in your own words the thought 
 
 104 
 
Galatians Review 
 
 of v. 13-26. Apply the principle stated in v. 16, 17 to life as you 
 find it today. State the difference between verses 2 and 5 of ch. 
 vi. State in your own words and apply to life-problems of today 
 the principle laid down in vi. 7. 
 
 Gather up now in as few words as possible, the main ideas of 
 the whole Epistle. State in a brief paragraph the main points 
 of the first part. Do the same with the second and third parts. 
 How important was the issue at stake (see the Introduction, 
 section 3) ? How does Paul's argument touch problems and 
 views concerning Christian doctrine and life today? What, ac- 
 cording to this Epistle, is the fundamental, unchangeable, and 
 necessary thing in Christian experience? 
 
 105 
 
THE EPISTLES TO THE COLOSSIANS, TO PHILE- 
 MON AND TO THE PHILIPPIANS 
 
COLOSSIANS, PHILEMON, and PHILIPPIANS 
 
 These Epistles belong to the third group of Paul's Epistles 
 written during his first imprisonment at Rome, 59-61 A. D. 
 
 Introductory — Paul in Rome 
 
 Paul arrived in Rome, not, as he had hoped when he wrote 
 Romans, with perfect freedom to stay there as long as seemed 
 best and then go on to Spain (cf. Rom. xv. 22-28), but as a 
 prisoner, accused of a capital crime by the Jews, from which 
 charge he believed he could be cleared only by appealing to the 
 Emperor. His appeal, which was made after the vexatious delay 
 of his case for two years (56-58 A. D.) by Felix, the Roman 
 governor of Judaea (Acts xxiv. 27), was approved by Porcius 
 Festus, Felix's successor (Acts xxv. 1-12), but it was not until 
 the next spring (owing to the shipwreck and winter's delay at 
 Malta) that Paul arrived at Rome, about three years after writing 
 his letter to the Roman church. 
 
 Of the particulars of Paul's experiences in Rome during the 
 two years pending his hearing and acquittal by the Emperor, 
 little is known. On his arrival he was cordially welcomed by 
 members of the Roman church (Acts xxviii. 15). His imprison- 
 ment was not severe, though the chain by which he was bound 
 to the soldier who guarded him was a constant reminder of the 
 fact that he was a prisoner (cf. Acts xxviii. 16, 30, 31; Col. iv. 
 3, 18; Eph. vi. 20). 
 
 Under these circumstances it was impossible for Paul to take a 
 leading part in the guidance of the church at Rome. Widely 
 scattered as the Christians of the city were, he had little oppor- 
 tunity to see any but those who might visit him at his place of 
 imprisonment. Doubtless he exerted a great influence over many 
 individuals. But he was in no sense the head or bishop of the 
 Roman church. His opportunities for evangelistic labors were 
 also quite limited, restricted mainly to persons more nearly con- 
 nected with the military or governmental circles (cf. Col. iv. 3; 
 Phil. i. 12ff). 
 
 109 
 
Colossians 
 
 During these years in Rome Paul remembered with affec- 
 tionate interest and solicitude his churches in Asia Minor, Mace- 
 donia and Greece, for which he had labored so faithfully for 
 seven years. Messengers came and went between the Apostle 
 and his spiritual children. It is likely that we know of only a 
 small part of this intercourse. What we know is therefore not 
 only suggestive, but most precious. 
 
 Of the four letters remaining to us of Paul's correspondence at 
 this period, three, Colossians, Philemon, and Ephesians, are 
 closely related. They were probably written earlier than Philip- 
 pians and thus form a group by themselves. 
 
 I. THE EPISTLES TO THE COLOSSIANS AND 
 PHILEMON 
 
 When Paul wrote these letters he had about him in Rome a 
 little circle of intimate disciples and fellow-workers, some of 
 whose names we know. Among them were Timothy (Col. i. 1), 
 Tychicus (iv. 7), Aristarchus (iv. 10, cf. Acts xx. 4), Mark, 
 Jesus Justus, Luke, and Demas (iv. 10-14), and, from Colossse, 
 Epaphras and Onesimus. Of these Tychicus, whose home was, 
 possibly, Ephesus (cf. Acts xx. 4), was about to visit the East, 
 probably as Paul's representative (Col. iv. 7, 8; Eph. vi. 21, 22). 
 Mark, also, was about to make a journey which might bring him 
 by Colossce. Epaphras was apparently the evangelist through 
 whose labors the churches of Colossae and the neighborhood had 
 been founded. He had come to Rome to inform Paul of condi- 
 tions in Colossse and Paul was keeping him with him for a while 
 (Col. i. 7; iv. 12f). Onesimus was Philemon's runaway slave 
 whom Paul had converted in Rome and was about to send back 
 to his master (Col. iv. 9; Phmn. ver. lOff). 
 
 Turning from the circle in Rome we notice other individuals 
 mentioned who were in the East, in Colossse and Laodicea; 
 Nymphas (Col. iv. 15), Philemon and his wife Apphia, and 
 Archippus (Phmn. ver. 2; Col. iv. 17). 
 
 Thus the interests of this group of letters are not merely 
 formal, ecclesiastical, or doctrinal, but personal, affectionate, 
 Christian. This personal note is especially noticeable in Colos- 
 
 110 
 
Colossians 
 
 sians and Philemon. Its absence from Ephesians is best ex- 
 plained on the supposition that Ephesians was a circular letter, 
 intended to go the rounds of a number of churches, and therefore 
 all personal references except the one to Tychicus, its bearer 
 (Ephesians vi. 21 f), were out of place. Of these three letters, 
 Colossians and Ephesians are very closely related, in many places 
 being almost identical in language. Colossians may be consid- 
 ered a special message to a limited circle (the Colossian and 
 Laodicean churches, cf. Col. iv. 16), while Ephesians was a more 
 general message to a larger circle of churches. Philemon easily 
 explains itself as a purely personal letter. 
 
 Paul was led to write Colossians and Ephesians mainly because 
 of the reports that had come to him, especially through Epaphras 
 of Colossi, of the recent spread of certain doctrines in the 
 churches of Asia Minor which he considered dangerous to' the 
 Christian faith. What these were the study of the Epistles will 
 show. While .Paul was personally acquainted with but few, if 
 any, of the churches in the interior of western Asia Minor, some 
 of them had been founded, doubtless, by his disciples. During 
 his long stay in Ephesus, Paul had sown the seeds of the Gospel 
 throughout the Province of Asia of which Ephesus was the 
 capital. He thus felt justified in writing as an apostle to 
 churches of Asia not founded by his own labors. Such were the 
 three churches of Colossi, Laodicea and Hierapolis (cf. Col. 
 iv. 13), all of which are more or less directly addressed in the 
 Epistles to the Colossians and Ephesians. 
 
 THE EPISTLE TO THE COLOSSIANS 
 Introduction 
 
 In addition to what has been stated regarding the group of 
 three Epistles of which Colossians is one, a few words of special 
 introduction to this Epistle are necessary. 
 
 The town of Colossi was situated in the valley of the Lycus, a 
 tributary of the Meander, one of the large rivers of western 
 Asia Minor. The city was distant about one hundred miles from 
 the sea and about twenty miles from the junction of the Lycus 
 and the Meander. It was on the great trade-route leading from 
 
 111 
 
i. 1-5 Colossians 
 
 Ephesus to the Euphrates. About ten miles to the west of 
 Colossi lay Laodicea on the same road; while opposite Laodicea, 
 on the north side of the valley, was Hierapolis. In the days of 
 Paul these were all flourishing commercial communities. In 
 addition to the main Gentile population (Phrygian and Greek) 
 these cities contained a large and important Jewish element. It 
 is likely, therefore, that the Christian churches located here 
 counted in their membership some, if not many, who were of 
 Jewish origin. 
 
 Outline of the Epistle. Paul did not write this Epistle as a 
 formal treatise, but as a letter. Out of a great love and solicitude 
 for those Christians of the Lycus Valley, he wrote to help them to 
 a better knowledge of Christianity. The personal character of 
 the letter is evident throughout, and this is why it does not easily 
 unfold as a formal discussion. In a general way it can be outlined 
 as follows : 
 
 The Introductory part (i. 1-13), at the close of which, almost 
 imperceptibly, Paul begins an extended statement of the Nature 
 and Work of Christ (i. 14-ii. 3). Then he discusses and warns 
 them against the false teachings by which they were threatened 
 (ii. 4-23). This is followed by a number of earnest exhortations 
 to Jive up to the doctrines of the faith (iii. 1-iv. 6), after which 
 personal matters, salutations, etc., close the letter (iv. 7-18). 
 
 Commentary 
 
 1. The Introductory Part, i. 1-13. 
 
 (1) The Epistolary Introduction (i. 1-2), comprising the 
 signature, address, and salutation. 1. Paul writes to them as an 
 apostle, Timothy joins simply as a brother. Timothy was also 
 in Rome with Paul when later he wrote Philippians. He 
 probably remained with the Apostle throughout his first impris- 
 onment in Rome. 2. Cf. close of note on 1 Thess. i. 1. 
 
 (2) Thanksgiving (i. 3-8), cf. 1 Thess i. 2. 3. It would be 
 better to connect "always" with "we give thanks," thus : we always 
 give thanks whenever we pray for you. Paul's prayers for the 
 churches and for individuals were frequent and earnest. 4, 5. 
 "Having heard," i.e., from Epaphras (cf. v. 8). Notice the three 
 
 112 
 
Colossians i. 5-13 
 
 fundamental terms, faith, love and hope, in this description of 
 the Christianity which the Apostle has heard that the Colossians 
 possessed (cf. 1 Thess. i. 3 ; 1 Cor. xiii. 13). Hope (the hope of 
 future blessedness) is viewed here as furnishing a great, vital 
 motive to faith and love; because of the hope, their faith and 
 love were strong and ardent. This hope was a most important 
 element in the teaching of the early church, an essential part of 
 the Gospel. The Colossians had heard of it when they first 
 heard the Gospel message. 6. Paul here applies the knowledge 
 he has gained from many years' experience. The true Gospel 
 always and everywhere bears fruit (in lives redeemed from 
 bondage to sin, purified, strengthened, ennobled) and increases 
 (affects an ever enlarging number). So it was also in Colossse. 
 "The grace of God" : the message of God's forgiving grace is the 
 heart of the Gospel. 7. Epaphras was, evidently, the one to 
 whom the Colossians owed their knowledge of the Gospel. He 
 was Christ's faithful "minister," Paul says, "on our behalf." 
 Possibly, Epaphras, a native of Colossae, had been converted by 
 Paul in Ephesus and then sent by the Apostle to evangelize his 
 native city. 8. Now Epaphras had come to Rome to report to 
 Paul the favorable result of his mission. 
 
 (3) Prayer that the Colossians may more fully appreciate and 
 practice the truths revealed in the Gospel (i. 9-13). 9. The ful- 
 ness of Christian experience is not attained at o)ice. Consequently, 
 Paul prays (1) that their knowledge (the word means pro- 
 found, thorough knowledge) of God's will may be increased. It 
 is His will as that to which our lives must conform that is meant. 
 Such knowledge is spiritual, and for it we need the Spirit's 
 illumination. 10. Paul prays (2) that their daily walk may be 
 worthy of the Lord and pleasing to Him. The profounder the 
 knowledge (v. 9) the more perfect the Jife-conduct should be. 
 Also, the better the life, the more perfect the knowledge will be 
 (the last clause of the verse). To Paul, doctrine and life must 
 not be separated. 11. The Apostle prays (3) that they may be 
 strengthened with the divine strength, which His glory as 
 revealed in Christ shows to exist in Him, to endure patiently and 
 joyfully the trials of life. 12, 13. And, finally, Paul prays (4) 
 that they may be duly thankful for the great and wonderful sal- 
 vation which has come to them. 
 
 113 
 
i. 14-18 Colossians 
 
 2. The Person and Work of Christ (i. 14-ii. 3). 
 
 The last words in ver. 13, "the Son of His love," enabled Paul 
 easily to pass to an extended statement of his doctrine of Christ. 
 In this he throws the main emphasis, first, on Christ's headship 
 or pre-eminence over all creation and the church (i. 14-19) and, 
 second, on His reconciling or redemptive work (i. 20-23). He 
 then speaks of His own efforts to bring this truth to the Gentiles 
 and make it regnant in their lives (i. 24-ii. 3). 14. In ver. 13 
 two spheres or realms of moral and spiritual existence are spoken 
 of : the "power of darkness" and "the Kingdom of the Son of 
 His love." Of the latter, Christ, the beloved Son of God, is the 
 head. How and why, Paul proceeds to show. In this and the 
 following verse it is probable that Paul was silently opposing 
 certain false teachings regarding Christ. The supreme fact about 
 Christ for faith is that in Him we have our redemption (cf. Eph. 
 i. 7), and this redemption is, primarily, the forgiveness of sin, 
 not initiation into mystic knowledge, etc., as was perhaps claimed 
 by the false teachings. Many of the terms used in the following 
 passage (vers. 15-19) were in current use in Jewish and 
 other theological speculations. Paul finds it convenient to 
 take them and apply them to Christ, thus showing that only 
 as used of Him do such terms have a real meaning. 15. It is 
 of Christ the Son of God that these assertions are made. His 
 Sonship is assumed as accepted. "Image," i.e., "manifestation." 
 God is not visible or known directly by us. Through His Son 
 He can be known (cf. Jn. i. 18; xiv. 9). As the "firstborn" 
 the Son is first in time, prior to the creation, and, especially, 
 the heir and therefore has the sovereign rights. 16, 17. Paul 
 next declares of the Son, that in, through, and to Him all things 
 were created. Cf. the Old Testament statement about Wisdom, 
 Pr. viii. 22-31. Paul does not and would not have said that 
 the Father was not the Creator. The Son and He alone is the 
 agent or medium between the Father and His world and, with 
 the Father, He is the end for and to which all things are (cf. 
 Jn. i. 1-3). Thus no intermediary beings, if such exist (Paul 
 does not assert this or deny it), thrones, lordships, etc. (angelic 
 beings, cf. Eph. i. 21), are of any significance whatever. 18. The 
 supreme position of the Son over Creation makes inevitable His 
 supremacy over the church (of which, viewed as an organism, a 
 
 114 
 
Colossians i. 19-ii. 1 
 
 body, He is the head). He is its "beginning," i.e., its origin and 
 source, especially in virtue of His resurrection (cf. Eph. i. 22f). 
 19. Such was God's sovereign pleasure, that the fulness of Divine 
 perfection should dwell in His Son (cf. Mk. i. 11). 
 
 The redemptive work of the Son (i. 20-23). 20. Thus 
 the Son, and only He, is the One through whom the work of 
 redemption can be accomplished. Here, as in 2 Cor. v. 19, Paul 
 designates the redemptive work as reconciliation, God's own act 
 of bringing about peace and good-will between the world and 
 Himself. God's Son did this "through the blood of His cross," 
 when the one all-sufficient atonement for sin was made. 21. 
 Man's hostility to God, not God's enmity to man, is what needs to 
 be changed. Paul knew how great is the alienation from God 
 that exists in the heathen soul, and in every soul ignorant of 
 Christ. He is here writing to those who also knew how much 
 they had been changed. 22. The great purpose of God's recon- 
 ciling work in Christ is that righteous and holy characters may 
 be possible, approved by God and able to live "before Him," here 
 and hereafter. Note the emphasis on the moral aspect, rather 
 than on the abstract or mystic. 23. Only by continuing steadfast 
 in the faith as they had received it, could the Colossians attain 
 unto the goal. Epaphras had preached the genuine Gospel, the 
 one and only universal Gospel on which the apostolic church was 
 based, and which Paul himself taught and lived. 
 
 The more personal section (i. 24-ii. 3), still emphasizing the 
 supremacy of Christ. 24. "For your sake," i.e., for you, as 
 Gentiles, or as members of Christ's body, the church. The 
 sufferings of Christ were perfect as far as His atoning work 
 was involved, but they did not exhaust all the sufferings necessary 
 in order that the Gospel may be known far and wide. His fol- 
 lowers, Paul, and we also, must "fill up" or complete those suffer- 
 ings for others. 26, 27. The Gospel was eternally in God's plan, 
 though only made knozvn in that age in which Paul lived. The 
 "mystery" (truth once hid but now disclosed) was the offer of 
 God's grace to the Gentiles (cf. Eph. iii. 2-7), and its aim was 
 personal, Christ regnant in each soul. 28, 29. To this great end 
 Paul labored incessantly, ii. 1. Even for them, and the brethren 
 of the nearby church of Laodicea (see the Introductory note, 
 p. 112) and other churches to whom he had never ministered 
 personally, Paul labored in prayer and otherwise most earnestly. 
 
 115 
 
ii. 2-15 Colossians 
 
 2, 3. What Paul labored for is again stated more explicitly: (1) 
 that they might be encouraged and strengthened; (2) that they 
 might more fully understand the truth revealed in Christ, in 
 whom (and not in any new teachings about angels, powers, etc.) 
 all true spiritual knowledge is contained. 
 
 3. Warning against the false teachings then threatening the faith 
 
 (ii. 4-23). 
 
 (1) Plea that they yield to no persuasions that would turn 
 them from that devotion to Christ alone, which they have been 
 taught (4-7). 4. The advocates of the new teachings evidently 
 spoke very persuasively. It is often so. 5. Though absent, 
 Paul's interest in them is keen. He would not see the good 
 results already gained ruined by false doctrine. 6, 7. In Jesus, 
 accepted as Christ and Lord (cf. Acts ii. 36), there is the one 
 only way, source, and foundation} of the Christian's life. 
 
 (2) Warning against being deceived as to the character of the 
 new teachings, since Christ alone is the all-sufficient basis and 
 center of faith (8-15). 8. "Maketh spoil," i.e., carry you off 
 as spoil or prey. The new teachings are condemned as of purely 
 human origin, only empty speculations, making great pretence to 
 wisdom, but of no value whatever. Certain modern teachings 
 might be similarly condemned. 9, 10. Cf. i. 19. In Him in 
 Whom all divine perfection dwells we attain our full and perfect 
 life. That life is not a theory or speculation, it was actually 
 realized in human form in Christ (the meaning of "bodily"). 
 11, 12. Through faith in Him, typified and sealed by His baptism 
 (cf. Rom. vi. 3f) the Christian actually experiences the new life, 
 supported by God's power, and destined to culminate in resurrec- 
 tion as it did in the case of Christ. 13, 14. The new life starts 
 from the forgiveness of sin, made possible by Christ's atonement 
 on the cross, when He triumphed completely over sin. By the 
 "bond" the sentence of the Law against sin is meant. Christ 
 canceled this, as it were, on the cross. 15. The word "triumph- 
 ing," is used, as in 2 Cor. ii. 14, as suggestive of a Roman triumph 
 when a victorious general entered the city of Rome at the head 
 of his army with its train of captives and spoils. Here the 
 "principalities'' and "powers'' are probably those intermediary 
 beings or agencies of which the new teachings made much. Paul 
 says simply: Christ triumphed over them all. See note on i. 16. 
 
 116 
 
Colossians ii. 15-iii. 5 
 
 (3) Specific mention of some of the false teachings against 
 which he warns them (16-23). First, he singles out two types 
 and briefly condemns them (16, 17 and 18, 19) and then both 
 are shown to be contrary to Christian principles and altogether 
 vain and useless (20-23). 
 
 16, 17. The new teachings insisted on certain formal observ- 
 ances, on abstinence from some kinds of food or drink, and on 
 the keeping holy of certain days, as being necessary and all- 
 important (cf. Gal. iv. 10). Paul says briefly: these are but the 
 shadow; the real body, the substance represented by the shadow, 
 is of Christ, i.e., it is exemplified perfectly in Him. Hence, per- 
 sonal devotion to Him will produce the right kind of life. 18, 19. 
 So the substitution of angels and other intermediary beings is 
 foolish. It may seem to savor of humility, but really the whole 
 doctrine rests on imaginary visions. Christ alone is the head and 
 source of all spiritual life for His Church. 20-23. All trust in 
 formal observances is a return to a type of religious life from 
 which Christ delivered us. A true faith in Him trusts in Him 
 alone and does not lean on forms and observances which, after 
 all, are powerless. 
 
 4. Exhortations to live in accordance with their Christian faith 
 (iii. 1-4; vi.). 
 
 (1) The heavenly life revealed in Christ must be their model 
 and aim (iii. 1-4). 1. "If then ye were raised": the Christian's 
 faith, which he professes at baptism, is in Christ raised and 
 glorified. He unites himself by faith with his glorified Redeemer. 
 Consequently, the supreme direction and aim of his life must 
 be the heavenly life. Cf. Mt. vi. 20. 2. The Christian should 
 not only "seek," but "set his mind on" (lit. "think") the things 
 that make up the heavenly life, as these have been revealed in 
 Christ. 3. Cf. Rom. vi. 2-4. The Christian, when he puts his 
 faith in Christ, dies to the world and sin ; but in the same act he 
 finds his true life in Christ who is now unseen or hidden from the 
 world. 4. The reference is to the Parousia, cf. 1 Thess. iv. 
 13ff; 2 Thess. i. 7; ii. 1-12. 
 
 (2) They must die to the old life of sin, separate themselves 
 entirely from it (iii. 5-11). 5. The "therefore" connects the 
 exhortation with the. principle stated in ii. 20 and iii. 3, i.e., the 
 
 117 
 
iii. 5-15 Colossians 
 
 Christian has died, has separated forever from certain ways of 
 thought and conduct. The Apostle's language is strong: "put 
 to death." "Members'' is used briefly for the uses to which the 
 body may be put. Cf. Rom. vi. 13, 19. Covetousness is called 
 idolatry, perhaps because it amounts practically to the service 
 and worship of the material world. Cf. Mt. vi. 24. See also 
 Eph. v. 5. 6. Cf. Eph. v. 6, and note on Rom. i. 18. 7. Paul 
 often reminds his Gentile readers of the contrast between their 
 former sinful lives and their present better Christian way of 
 life. The test of their faith was found in its fruits. Appar- 
 ently, Paul was sure that the new false teachings had no such 
 moral power and effects as were produced by simple faith in 
 Christ alone. 9, 10. Paul frequently uses the figure of putting 
 garments off and on to illustrate the change from the old life 
 without Christ to the new life controlled and guided by Him and 
 consecrated to Him (cf. 1 Thess. v. 8; Gal. iii. 27; Rom. xiii. 12). 
 The "new man" is described as "being renewed constantly (cf. 
 2 Cor. iv. 16) unto (perfect) knowledge," i.e., of God's will and 
 the life that accords with it, until man finally attains full God- 
 likeness of character. 11. The "new" man is always dependent 
 on Christ, modeled after Him, and filled with His spirit. In 
 Christ, then, the old distinctions, that hold so strongly in the 
 world as it is, pass away and the true unity and brotherhood of 
 mankind is realized. 
 
 (3) Having "put off" the old, and "put on" the new, they are 
 urged to do this completely and thoroughly, being controlled in 
 every respect by the new life in Christ (iii. 12-17). The first 
 part of this admonition (vers. 12-15) has to do especially with 
 the attitude and bearing of Christians towards one another. 12. 
 "God's elect, holy, beloved" : thus Paul grounds the injunc- 
 tion. To such a lofty height does he ask them to raise their 
 thoughts regarding themselves, but only in order to realize how 
 they must respond to God's approach to them in His grace. 
 14. Note the emphasis on love as the all-inclusive virtue. 
 Cf. 1 Cor. xiii.; Rom. xiii. 8; Gal. v. 14. 15. The "peace of 
 Christ" is the peace that is demanded and inspired by Christ, 
 the one example and the one ruler of Christians. Cf. Jn. xiv. 
 27. This peace of Christ is to "rule," i.e., decide as an umpire, 
 or arbitrate. "Be ye thankful" : the thankful spirit would also 
 
 118 
 
Colossians Hi. 16-v. 7 
 
 conduce to peace and good-will. 16, 17. Three comprehensive 
 recommendations looking to the same end, the complete suprem- 
 acy of the new life in Christ. "The word of Christ"; the 
 truth taught by Christ or revealed by His spirit. "In the name 
 of the Lord Jesus," not merely formally, but "in the spirit of 
 those who bear His name" (Abbott). 
 
 (4) Special recommendations (iii. 18-iv. 6). 
 
 (a) Regarding relations in the home (iii. 18-iv. 1). 
 
 18, 19. To wives and husbands Paul emphasizes the mutual 
 obligation, which is to be fulfilled "in the Lord." Cf. the more 
 elaborate directions in Eph. v. 22fiV 20, 21. To children and 
 parents. Paul thinks of the children in Christian homes as in- 
 spired by Christian ideals. The advice in ver. 21 shows true 
 insight into the workings of the child-mind. iii. 23-iv. 1. To 
 servants (slaves) and masters. Perhaps Paul was led to lay 
 special emphasis on this because of his recent experience with 
 Onesimus, Philemon's runaway slave (see notes on Philemon). 
 
 In this advice to slaves Paul insists especially on three points : 
 first, that they must show the strictest fidelity and conscientious- 
 ness in the service of their masters. Second, a sense of their life 
 and work as all in the service of their real master Christ. Third, 
 that their being slaves will not excuse them, in God's sight, for 
 wrongdoing (ver. 25). Note that masters are reminded that 
 it is not only justice, but equity that they must regard in their 
 relations to their slaves. 
 
 (b) Exhortation to prayer, both for themselves and for 
 him and his companions (iv. 2-4). 3, 4. In spite of his im- 
 prisonment Paul wishes to make the best use of every oppor- 
 tunity to preach the Gospel. He asks their prayers both for such 
 opportunities and that he may be enabled to make the best use 
 of them (cf. Eph. vi. 19, 20). 
 
 (c) Exhortation to be careful of their conduct toward the 
 unconverted (iv. 5, 6). 5. "Redeeming the time": practically 
 equivalent to "making use of every opportunity." 6. The word 
 "seasoned with salt" is the word that has in it the quality to 
 save from corruption ; the wholesome, purifying word of Chris- 
 tian truth. 
 
 (5) Personal and concluding section (v. 7-18). For the 
 persons mentioned in vers. 7-14 see the Introduction (p. 110). 
 
 119 
 
v. 12-18 Colossians 
 
 For Onesimus see notes on Philemon (p. 121). 12. Epaphras 
 was probably a citizen of Colossae. He was, apparently, quite 
 anxious over the condition of the church there. 13. The 
 churches of Laodicea and Hierapolis were evidently in close 
 fellowship with that of Colossse. 14. Nymphas was probably 
 a leading member of the church of Laodicea and at his house 
 were held the meetings of the church. 16. Note the impor- 
 tance Paul attaches to his letters. 17. Archippus was perhaps 
 the son of Philemon (cf. Phmn. ii.). He evidently held 
 some important church office, but we do not know what it 
 was. It is possible that he resided at Laodicea and not at Col- 
 ossi. 18. Paul takes the pen from his amanuensis for the 
 closing salutation, prayer (very personal and pathetic) and brief 
 benediction. 
 
 THE EPISTLE TO PHILEMON 
 
 This beautiful little letter to a prominent member of the 
 church of Colossse was sent at the same time that Paul sent the 
 longer letter to the church. Tychicus was the bearer of the 
 letter, and Onesimus, who accompanied him (Col. iv. 9), carried 
 the message concerning himself to his former master. 
 
 The letter is altogether of a private character, the one sur- 
 viving example of many such that the Apostle must have written. 
 
 All that we know of Philemon and Onesimus (except the in- 
 cidental mention in Col. iv. 9) and of the circumstances giving 
 rise to the letter is found only in this letter. 
 
 Philemon, a citizen of Colossas, had been converted by Paul 
 himself (ver. 19), probably at Ephesus. He had had some 
 fellowship with Paul in evangelistic work and had endeared 
 himself to the Apostle, who addresses him as "beloved and 
 fellow worker" (ver. 1). The home of Philemon in Colossse 
 became a center of Christian activity and influence. It was one 
 of the meeting places (perhaps the only one) of the church of 
 Colossae (ver. 2). Apphia, his wife, and Archippus (his son?) 
 seem to have been known to Paul personally and may have been 
 with him when he first met the Apostle. 
 
 All that Paul had heard of Philemon since had but deepened 
 
 120 
 
Philemon 
 
 his regard and affection for his convert. His helpful sympathy 
 and generous hospitality, of which Paul had learned, led the 
 Apostle to pray fervently that such deeds of love would only 
 serve to bring about a more perfect experience of all the good 
 there is in Christ (vers. 4-7). 
 
 Among Philemon's slaves was a certain Onesimus, who had 
 stolen some of his master's money or goods and had then run 
 away. At last he found himself in Rome. Here, in some way, 
 Paul had got into contact with him and converted him. It was 
 a thorough conversion and the runaway thief became a useful 
 and beloved helper of the Apostle (vers. 10, 11). Paul would 
 gladly have kept Onesimus with him but he knew that, according 
 to Roman law, Onesimus was Philemon's property and should 
 be returned to his master. Paul was no revolutionist and felt 
 that the law must be obeyed. He knew also that Philemon 
 could deal with Onesimus as he pleased, put him to death if he 
 saw fit, — such was the law. 
 
 In the appeal Paul makes to Philemon, he says not a word 
 about the law regarding slavery being right or wrong, or, if 
 wrong, that it should be disobeyed. On the contrary, he admits 
 Philemon's legal rights, but with wonderful and charming 
 courtesy and tact he places the whole question on the higher 
 plane of Christian brotherhood and love. He will not even 
 command the kind treatment of Onesimus by Philemon as a 
 duty, he simply requests it as a favor, but in such a way that the 
 brotherly character of such an act was made clear (cf. ver. 16). 
 Further, he promises to pay any sum that the slave may owe his 
 master, hinting, however, that Philemon owes him (Paul) a 
 greater debt (his conversion). In such splendid confidence in 
 the genuineness of Philemon's Christian character Paul wrote 
 this letter and sent it by the hand of Onesimus himself. We 
 may be sure that the Apostle's confidence was not misplaced. 
 
 The charm of this letter is imperishable. It is one of the 
 great letters in the private correspondence of the ages. It re- 
 veals Paul's heart, it shows his high sense of honor, his strict 
 regard for law and at the same time the lov£ and sympathy 
 that are greater than law. If the spirit of this letter could be 
 made to rule in the conduct of Christians toward each other, 
 how much brighter and better the world would be ! 
 
 121 
 
Review Colossians and Philemon 
 
 A few comments are subjoined. 
 
 1. The names Philemon and Apphia were both common 
 Phrygian names. Presumably both persons were of native 
 Phrygian descent. 7. Note the appeal in the word "brother." 
 Cf. the same thing in ver. 20. 8, 9. Paul felt that he could 
 rightly enjoin or command, but for love's sake he preferred to 
 beseech. "Aged" might read "ambassador," cf. Eph. vi. 20. 10. 
 Note how Paul speaks of the conversion of Onesimus. 15, 16. 
 Note the delicacy and courtesy of the suggestions. 20. Evidently 
 Paul was expecting to be released soon but this expectation may 
 not have been realized. 
 
 Review-study of Colossians and Philemon 
 
 When and how did Paul come to be in Rome? What can you 
 say of Paul's experiences during his first Roman imprisonment? 
 What letters of Paul remain to us from this period? Who were 
 Tychicus and Epaphras? Where was Colossi? What two towns 
 are mentioned as closely related to it? Where were these? 
 
 What was the main reason why Paul wrote Colossians and 
 Ephesians? Make a detailed outline of the Epistle to the 
 Colossians. 
 
 Describe the character of the religious life and faith Paul 
 loved to see manifested in a Christian church according to 
 Colossians i. 4-6. What was the scope of Paul's prayer in i. 9- 
 13? State as simply as possible the place Paul gives Christ in 
 the whole order of the universe and why. Why did Paul feel 
 that it was necessary to emphasize these truths in this letter? 
 What main truth was he seeking to set forth? What is the 
 doctrine of reconciliation taught in i. 20-22? What false teach- 
 ings does Paul warn against in ii. 4-23? Are any similar teach- 
 ings current today? How did Paul try to meet and overthrow 
 false doctrine? State in your own words, and as touching your 
 own life, the thought of iii. 1-4 and iii. 5-11. How might Paul's 
 advice in iii. 23-iv. 1 be applied to controversies of today? 
 
 Who was Philemon? Onesimus? Pick out the expressions 
 in Philemon showing Paul's courtesy and tact. Did Paul approve 
 of slavery? 
 
 122 
 
II. THE EPISTLE TO THE PHILIPPIANS 
 Introduction 
 
 This Epistle was written at Rome, probably near the end of 
 Paul's first imprisonment (i.e., about 61 A. D.). 
 
 'The situation disclosed in Philippians is somewhat different 
 from that implied in Colossians, Philemon and Ephesians. The 
 opportunity for preaching, for which he was praying when he 
 wrote Colossians and Ephesians (Col. iv. 3f; Eph. vi. 19f), 
 came, and not only by Paul and his circle of fellow workers, 
 but by others the preaching of the Gospel was being vigorously 
 carried on in Rome (cf. i. 12ff). 
 
 As for Paul himself, at last his case had come, or was about 
 to come, to trial. The imperial court often postponed cases for 
 long periods. From what Paul had learned, he was now quite 
 confident of acquittal (i. 7, 12-26; ii. 24), and was already plan- 
 ning his future movements. 
 
 The church of Philippi was the oldest of Paul's churches in 
 Europe. It had been founded on his Second Missionary Journey 
 about 50 A. D. (see Acts xvi. 12-40). Since that time he had 
 revisited it at least twice, in the fall of 55 A. D., and in the 
 spring of 56 A. D., on his way to and from Corinth previous 
 to his last visit to Jerusalem (Acts xx. 1, 2; 2 Cor. ii. 13; Acts 
 xx. 3-6). He had also kept in close touch with this church by 
 means of messengers. 
 
 The relations of Paul to his Philippian church seem to have 
 been exceptionally close, affectionate and free from all dis- 
 turbing features. Soon after the church was founded it had 
 ministered liberally to the Apostle's financial needs (iv. 10-20). 
 Later it had contributed willingly and with extraordinary gen- 
 erosity to the collection for the Jerusalem Christians (2 Cor. 
 viii. Iff). And now, out of their love for Paul, they had re- 
 cently sent a gift to him through Epaphroditus, with a message 
 of anxious solicitude for his safety and the work of the Gospel 
 in Rome (iv. 10-18). 
 
 While Epaphroditus was in Rome he was taken sick and came 
 near dying. Word of his sickness had reached Philippi and 
 naturally had caused anxiety there (ii. 26ff). 
 
 123 
 
Philippians 
 
 Under such circumstances Paul wrote this letter. Epaphro- 
 ditus, having recovered, was about to return to Philippi, and 
 Paul used the opportunity to send his beloved church this mes- 
 sage. He wished to show them his deep gratitude for their 
 continued interest in him and to inform them of his welfare 
 and plans. The letter is written in an affectionate, confidential 
 tone. In only one respect does he indicate that their peace or 
 welfare is seriously threatened. There was some lack of perfect 
 unity among them. This he urges them to overcome by striving 
 to become more perfectly conformed to Christ. 
 
 Outline of the Epistle 
 
 Epistolary signature, address, and greeting (i. 1, 2). 
 
 1. Thanksgiving and Prayer (i. 3-11). 
 
 2. Information (i. 12-26). 
 
 (1) Regarding the progress of Gospel-preaching in 
 
 Rome in connection with his imprisonment 
 (i. 12-18). 
 
 (2) Regarding his own feelings and expectations in 
 
 the circumstances (i. 19-26). 
 
 3. Exhortations (i. 27-ii. 18). 
 
 (1) To consistency and steadfastness (i. 27-30). 
 
 (2) To unity and humility, after the example of 
 
 Christ (ii. 1-11). 
 
 (3) Earnest appeal to them, as his own disciples and 
 
 in view of his possible martyrdom, to apply 
 themselves most seriously to their own salva- 
 tion (ii. 12-18). 
 
 4. Information concerning plans of Timothy and Epaphro- 
 
 ditus (ii. 19-30). 
 
 (1) Timothy, likely to visit them, is commended as 
 
 sincere and unselfish. Paul hopes to follow him 
 soon (ii. 19-24). 
 
 (2) Epaphroditus, whose sickness caused them anxiety, 
 
 is sent back to them (with this letter) to com- 
 fort and cheer them (ii. 25-30). 
 
 124 
 
Philippians i- 1-6 
 
 5. Warning against false teachings (iii. 1-iv. 1). 
 
 (1) Against the Judaizing doctrines so prevalent then. 
 
 This warning is enforced by citing his own 
 experience as of one who has left Judaism 
 behind (iii. 1-16). 
 
 (2) Against other false teaching contrary to the true 
 
 spirit of Christian purity and to the high 
 heavenly destiny of the Christian himself 
 (iii. 17-iv. 1). 
 
 6. Concluding exhortations (iv. 2-9). 
 
 (1) Personal (iv. 2, 3). 
 
 (2) General (iv. 4-9). 
 
 7. Grateful acknowledgment of their generous remembrance 
 
 of him both formerly and more recently through 
 Epaphroditus (iv. 10-19). 
 Doxology, salutation and benediction (iv. 20-23). 
 
 Commentary 
 
 i. 1, 2. The epistolary opening is in the form usual with Paul 
 (cf. 1 Thess. i. 1). Timothy is still with Paul (cf. Col. i. 1). 
 He was well known to the Philippians, having been with Paul 
 on his first visit to Philippi (Acts xvi.) and had visited the 
 church several times since. Philippi had been founded by 
 Philip of Macedonia (359-336 B. C). Here, in 42 B. C, the 
 fate of the Roman republic was sealed by the defeat of Brutus 
 and Cassius by Antony and Octavian. The latter, when em- 
 peror, made Philippi a Roman colony, or residence of Roman 
 veterans. "Bishops and deacons" : local church officials. The 
 terms must not be understood in the fixed ecclesiastical sense 
 they afterwards acquired. 
 
 1. Thanksgiving and Prayer (i. 3-11). 
 
 3, 4. As usual, Paul mentions his constant remembrance of 
 them in his prayers. His churches were ever on his heart. 
 5. From the start, this church had been faithful and con- 
 sistent, always ready to cooperate with Paul in the labor of the 
 Gospel. For this he is profoundly grateful. 6. "A good work" : 
 
 125 
 
i. 7-24 Philippians 
 
 i.e., the work of grace in their hearts. 7. "It is right" : i.e., 
 "I am justified" in so thinking. No one but Paul could have 
 written what follows, as the reason for his confidence regarding 
 them (see ver. 6). They are "in his heart," i.e., in his thoughts 
 as sharing with him his experiences, and as he, both in his bonds 
 and in the privilege given him to defend and "confirm" (or "vindi- 
 cate the rights of") the Gospel, was sustained by God's grace, 
 so they, being so intimate with him, share the same grace. Paul 
 emphasized the grace, not the sufferings. 8-11. Paul's beautifully 
 worded prayer for his beloved church. He feels that he shares 
 something of his Master's tender love for them. He prays that 
 their love may be perfected. It was love, the crowning virtue 
 and grace, that was especially conspicuous in that church. 
 
 2. Information (i. 12-26). 
 
 (1) The state of the Gospel in Rome (i. 12-18). 
 
 12, 13. In general, the Gospel is making rapid progress. 
 "Manifest in Christ": i.e., "have become a testimony to Christ." 
 "The praetorian guard"- i.e., the soldiers of the imperial guard 
 who from time to time kept watch over Paul. Through these 
 a knowledge of Paul and his Gospel was spread far and wide. 
 14. If, as vers. 12, 13 seem to imply, it was generally felt that 
 a favorable decision of Paul's case was likely, then many would 
 be encouraged to preach the Gospel boldly. 15-17. Evidently 
 there were many minor divisions or factions in the church at 
 Rome. Some seem even to have been hostile to Paul — perhaps 
 the extreme Judaistic party. 18. A good evidence of Paul's 
 broad tolerance. So long as Christ was preached, Paul cared 
 little how he himself was estimated. 
 
 (2) Regarding his own feelings and expectations (i. 19-26). 
 19. "This" refers to the circumstances in which he was 
 
 placed, his trials and sufferings, etc. "Salvation" ■ i.e., his true 
 welfare, whether that be realized in his release or in his execu- 
 tion. Paul was using the words of Job xiii. 16, consequently 
 "salvation" has a quite general sense. 21. Cf. Col. iii. 4; Gal. 
 ii. 20. 22. Though death would be "gain" (ver. 21) still Paul 
 was not saying unreservedly that he wanted to die; life in the 
 flesh meant fruitful labor. 23, 24. Thus he found himself 
 between two attractions : death with its rich reward, being "with 
 
 126 
 
Philippians i. 25-ii. 11 
 
 Christ"; and life with its opportunity of service. 25, 26. On 
 the whole, he feels that life in the flesh is still to be his lot, and 
 that they will rejoice in seeing him again. 
 
 3. Exhortations (i. 27-ii. 18). 
 
 Paul now turns from speaking of himself to exhort or advise 
 his church regarding their faith and conduct. 
 
 (1) He exhorts them to live consistent, steadfast Christian 
 lives (i. 27-30). 27. "Let your manner of life": i.e., as mem- 
 bers of- the community or church. 28. "Which" refers to the 
 fact of not being frightened by their adversaries. The courage 
 given His saints by God is also evidence of His judgment on 
 their opponents. 29. Cf. Acts xiv. 22; 1 Thess. iii. 4. 30. The 
 Philippians had seen some of the sufferings of the Apostle, cf. 
 Acts xvi. 19ff; 1 Thess. ii. 2, and they had heard of others. 
 Paul would have them learn by his example what they might 
 expect to endure. 
 
 (2) Exhortation to unity and humility, after the example of 
 Christ (ii. 1-11). 
 
 1, 2. Appeal for unity. Four grounds or reasons are urged: 
 the "exhortation" or persuasion that there is in Christ (in all 
 they know and have experienced of Him) the precious comfort 
 of love, the sharing of all in the gifts of the same spirit, and the 
 feelings of sympathy and compassion. To these he adds a per- 
 sonal appeal (ver. 2). 3, 4. Appeal for humility. Both of 
 these appeals, especially the latter, are now supported by re- 
 minding them of the supreme example of self-denial and humility, 
 Jesus Christ. 
 
 5. "Mind" is to be taken in a broad, comprehensive sense. 
 6-8. "Form" seems to be practically the same as "nature" ; 
 Christ was (is) divine (cf. Col. i. 14; 2 Cor. viii. 9). But, 
 though divine, He did not count the being recognized and wor- 
 shipped as equal with God as something 1 to be eagerly snatched 
 or seized, but was willing to attain this honor through the way 
 of humiliation, even of the Cross. 9. Then came the exaltation, 
 already His by right. 11. Cf. Acts ii. 36; 1 Cor. xii. 3. 
 
 (3) Appeal to them to apply themselves most seriously to 
 their own salvation (ii. 12-18). These verses continue the 
 thought of vers. 1-4. 
 
 127 
 
ii. 12-30 Philippians 
 
 12. Emphasis on their own responsibility. Under Paul's own 
 guidance they had always done well. Now, in his absence let 
 them be all the more in earnest to obey (God). Each one must 
 ''work out," i.e., ''make sure" or "accomplish" his salvation. 
 13. But man does not do it all. God "works in" man to do His 
 good will and a large part of man's "working out" his salvation 
 consists in making use of God's "inworking." 15. "Blameless" 
 in the sight of others, and with "clear conscience" (better than 
 "harmless") in reference to ourselves (cf. Jesus' words, Mt. 
 x. 16; vi. 22, 23). On the disciple of Christ as a light cf. Mt. 
 v. 14-16. 16. Their faithfulness to the end will be evidence in 
 the day of judgment of Paul's efficient work. Cf. 1 Thess. 
 ii. 19; 2 Cor. i. 14. 17, 18. The simple meaning is: even if in 
 my labors in behalf of your faith I should be called upon to lay 
 down my life (as a martyr), I should rejoice, for myself and 
 for you, because you have attained to faith, and I should ask 
 you to rejoice with me. 
 
 4. Information regarding Timothy and Epaphroditus (ii. 19-30). 
 
 (1) Regarding Timothy (ii. 19-24). 
 
 19. "In the Lord": Paul always planned this, his own plans 
 being dependent on the Lord's will. Timothy had been with 
 Paul probably during the whole of his stay in Rome. The plan 
 now was for Timothy to go to Philippi and bring Paul word 
 again, not necessarily at Rome in case Paul was released soon. 
 21. Evidently some of Paul's friends had bitterly disappointed 
 him (cf. 2 Tim. i. 15; iv. 10, 16). The devoted friendship of 
 such a one as Timothy was a great comfort to him. 23, 24. 
 Paul was expecting to be released soon. It is not necessary to 
 suppose that he was planning to go to Philippi immediately after 
 being set free. 
 
 (2) Regarding Epaphroditus (ii. 25-30). This passage (with 
 iv. 18) gives us these facts concerning Epaphroditus : He was a 
 trusted member of the church of Philippi and had been sent 
 by them with a gift of money to Paul (iv. 18). In Rome he 
 assisted Paul in the work of Christ (ver. 30) and while thus 
 engaged was taken seriously sick. The news of his sickness had 
 caused anxiety at Philippi. Having recovered, he was eager 
 to get back and Paul therefore decided to send him home with 
 
 128 
 
Philippians in. 1-15 
 
 this letter as his message to his beloved church. The whole 
 passage reveals the tenderer side of Paul's nature, of which we 
 think too little. 
 
 5. Warnings against false teachings (iii. 1-iv. 1). 
 
 (1) Against Judaizers and their doctrines (iii. 1-16). 
 
 la. The first half of ver. 1 is not closely connected with what 
 follows. Probably Paul began it with the intention of conclud- 
 ing the letter with a few practical exhortations, was interrupted, 
 and when he resumed decided to warn against false teachings 
 first. Hence the real continuation of iii. la is found at iv. 2. 
 
 lb. By "the same things" certain advice which he had given 
 them on former occasions may be meant. In that case it refers 
 to what follows in ver. 2ff. 2. By these opprobrious terms 
 Paul meant those who were teaching false doctrines. "Con- 
 cision" ; the Greek term implies a word-play on circumcision, 
 emphasizing the mere cutting of the flesh. The reference is to 
 those who taught that circumcision was necessary to salvation 
 (see Galatians). 3. Paul here repeats his fundamental doc- 
 trine that circumcision is no longer necessary, its place being 
 taken by true spiritual service and dependence on Christ alone. 
 4-6. Paul now argues against any such dependence on Jewish 
 rites or prerogatives by citing his own case. He once boasted 
 in such things, now he has left them all behind. 7. "Loss," 
 i.e., relatively, in comparison with the gain in Christ, and posi- 
 tively, in case they should be valued as of any worth in addition 
 to what is given by Christ. 8. The new aim and effort, — to 
 gain Christ, i.e., to realize to the full all that is offered and made 
 possible in Him. The following verses indicate what this is. 
 9. Cf. the argument of Rom. i.-viii. 10, 11. Cf. Col. iii. 1-4; 
 i. 24; Rom. vi. 1. The next paragraph (vers. 12-16) seems to be 
 aimed, in part at least, at any who might be inclined to boast in 
 their present attainments in sanctity. By speaking frankly of 
 his own state, Paul could easily and effectively convey the warn- 
 ing. 12. "Already obtained" : i.e., when I was converted. "Am 
 made perfect" ■ better "have been perfected," i.e., since my con- 
 version. 13. A frank confession. Not perfection attained, but 
 pressing on to attain it was Paul's motto. 14. The figure is 
 that of the eager runner on the race course. 15. "Perfect" is 
 
 129 
 
iii. 16-iv. 23 Philippians 
 
 used here in the sense of "mature," "well grounded in the funda- 
 mental principles." "Us" includes Paul and those who think of 
 Christian truth as he does. As for others, Paul is sure God will 
 lead them to the truth. 16. Cf. Paul's question to the Galatians 
 (Gal. iii. 2f). 
 
 (2) Warning against that false view of the Christian life 
 which allows full liberty to sin (iii. 17-iv. 1). Such seems to be 
 the main import of this paragraph. The false view is that which 
 Paul deals with so effectually in Rom. vi. 
 
 17. Cf. 1 Thess. i. 6; 2 Thess. iii. 7, 9; 1 Cor. iv. 17; xi. 1. 
 18. The "'many" were, doubtless, church members, but perhaps 
 not at Philippi. 20. Cf. Col. iii. 1-4. 21. Cf. 1 Cor. xv. 42ff. 
 
 6. Concluding exhortations (iv. 2-9). 
 
 The Apostle now resumes the thought dropped at iii. la, and 
 proceeds to bring the Epistle to a close. 
 
 (1) Exhortations to certain individuals in the church (iv. 
 2,3). 
 
 3. Who this "true yoke-fellow" was is unknown. By "these 
 women," Euodias and Syntyche are meant They were probably 
 among Paul's first converts in Philippi. The "book of life" • 
 is the list of the redeemed. Cf. Dan. xii. 1; Lk. x. 20; Rev. 
 iii. 5; xx. 12, 15; xxi. 27, etc. The use of this expression here 
 may indicate that some of those referred to had already passed 
 away. 
 
 (2) General exhortations to all (iv. 4-9). Compare 1 Thess. 
 v. 13-22. 5. Cf. note on 1 Cor. xvi. 22. 6. Cf. Jesus' teach- 
 ing in Mt. vi. 25-34. 7. Cf. Note on Col. iii. 15. "Passeth all 
 understanding" : i.e., surpasses or exceeds our power of thought 
 to measure or limit or define. Tt is God's presence with His 
 own. 8. Here we see the noble optimism of Paul. Think, con- 
 sider, plan the best things. 9. Cf. iii. 17 above. 
 
 7. Grateful acknowledgment of their former gifts and of the one 
 recently sent by Epaphroditus (iv. 10-19). 
 
 10. "Now at length": i.e., since his last visit to them, some 
 five years before. 15, 16, In addition cf. what Paul says in 
 2 Cor. xi. 9. 
 
 The conclusion of the Epistle (doxology, salutation, and 
 benediction, iv. 20-23). 
 
 130 
 
Philippians Re vie w 
 
 22. "Csesar's household" : if Paul, during his trial, had been 
 transferred to the neighborhood of the palace, he had the oppor- 
 tunity of making known the Gospel to members of the Imperial 
 household, which was very large, and included many intelligent 
 Greek slaves. 
 
 Review-study of Philippians 
 
 Where and when did Paul write Philippians? What changes 
 had come about in his circumstances since he wrote Colossians? 
 Where was Philippi? When and how was the church there 
 founded? Review the account in Acts xvi. What can you say 
 of the relations between Paul and this church? Who was 
 Epaphroditus ? 
 
 Give a complete outline of this Epistle. Read carefully and 
 state in your own words the full sense of i. 7. 
 
 What is implied as to the progress of the Gospel in Rome in 
 i. 12-18? How did the possibility of a martyr's death affect 
 Paul (cf. i. 21-26)? 
 
 What four reasons for unity and harmony in the church do 
 we find in ii. 2? What view of Christ's earthly manifestation 
 is implied in ii. 5-8? State in your own words the general 
 thought of iii. 4-11 and Hi. 12-16. 
 
 131 
 
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