Scripture. tles; at one time he alludes to the converted Jews, at another time to the converted Gentiles. 3. There is a third cause of obscurity; he frequently proposes objections, and answers them without giving any formal intimation. There are other difficulties which arise from our uncertainty who are the persons he is addressing, and what are the particular opinions and practices to which he refers. To these we may add two external causes, which have increased the difficulty of understanding the epistles. 1. The dividing them into chapters and verses, which dissolves the connection of the parts, and breaks them into fragments. If Cicero's epistles had been so disjointed, the reading of them would be attended with less pleasure and advantage, and with a great deal more labour. 2. We are accustomed to the phraseology of the epistles from our infancy; but we have either no idea at all when we use it, or our idea of it is derived from the articles or system which we have espoused. But as different sects have arbitrary definitions for St Paul's phrases, we shall never by following them discover the meaning of St Paul, who certainly did not adjust his phraseology to any man's sys

176

tem.

The best plan of studying the epistles is that which was proposed and executed by Mr Locke. This we shall present to our readers in the words of that acute and judicious author.

Mro ke's "After I had found by long experience, that the plan of stu reading of the text and comments in the ordinary way dying the proved not so successful as I wished to the end propoepistles. sed, I began to suspect that in reading a chapter as was usual, and thereupon sometimes consulting expositors upon some hard places of it, which at that time most affected me, as relating to points then under consideration in my own mind, or in debate against others, was not a right method to get into the true sense of these epistles, I saw plainly, after I began once to reflect on it, that if any one should write me a letter as long as St Paul's to the Romans, concerning such a matter as that is, in a style as foreign, and expressions as dubious as his seem to be, if I should divide it into fifteen or sixteen chapters, and read one of them to day, and another tomorrow, &c. it is ten to one I should never come to a full and clear comprehension of it. The way to understand the mind of him that writ it, every one would agree, was to read the whole letter through from one end to the other all at once, to see what was the main subject and tendency of it: or if it had several views and purposes in it, not dependent one on another, nor in a subordination to one chief aim and end, to discover what those different matters were, and where the author concluded one, and began another; and if there, were any necessity of dividing the epistle into parts, to make the boundaries of them.

"In the prosecution of this thought, I concluded it necessary, for the understanding of any one of St Paul's epistles, to read it all through at one sitting, and to observe as well as I could the drift and design of his writing it. If the first reading gave me some light, the second gave me more; and so I persisted in reading constantly the whole epistle over at once till I came to have a good general view of the apostle's main purpose in writing the epistle, the chief branches of his discourse wherein he prosecuted it, the arguments he used, and the disposition of the whole.

"This, I confess, is not to be obtained by one or Scripture. two hasty readings; it must be repeated again and again with a close attention to the tenor of the discourse, and a perfect neglect of the divisions into chapters and verses. On the contrary, the safest way is to suppose that the epistle has but one business and one aim, till by a frequent perusal of it you are forced to see there are distinct independent matters in it, which will forwardly enough show themselves.

66

"It requires so much more pains, judgment, and application, to find the coherence of obscure and abstruse writings, and makes them so much the more unfit to serve prejudice and preoccupation when found; that it is not to be wondered that St Paul's epistles have with many passed rather for disjointed, loose, pious discourses, full of warmth and zeal, and overflows of light, rather than for calm, strong, coherent reasonings, that carried a thread of argument and consistency all through them."

Mr Locke tells us he continued to read the same epistle over and over again til! he discovered the scope of the whole, and the different steps and arguments by which the writer accomplishes his purpose. For he was convinced before reading his epistles, that Paul was a man of learning, of sound sense, and knew all the doctrines of the gospel by revelation. The speeches recorded in the Acts of the Apostles convinced this judicious critic that Paul was a close and accurate reasoner: and therefore he concluded that his epistles would not be written in a loose, confused, incoherent style. Mr Locke accordingly followed the chain of the apostle's discourse, observed his inferences, and carefully examined from what premises they were drawn, till he obtained a general outline of any particular epistle. If every divine would follow this method, he would soon acquire such a knowledge of Paul's style and manner, that he would peruse his other Epistles with much greater ease.

177

mans.

178

That the Epistle to the Romans was written at Co- Epistle to rinth by St Paul, is ascertained by the testimony of the the Roancient Christians. It was composed in the year 58, in the 24th year after Paul's conversion, and is the seventh epistle which he wrote. From the Acts of the Apostles Its date. we learn that it must have been written within the space of three months; for that was the whole period of Paul's residence in Greece, (Acts xx. 1, 2, 3.).

The following analysis of this epistle we have taken from a valuable little treatise, intitled A Key to the New Testament, which was written by Dr Percy bishop of Dromore. It exhibits the intention of the apostle, and the arguments which he uses to prove his different propositions, in the most concise, distinct, and connected manner, and affords the best view of this Epistle that we have ever seen.

179 "The Christian church at Rome appears not to have General debeen planted by any apo-tle; wherefore St Paul, lest it sign should be corrupted by the Jews, who then swarmed in Rome, and of whom many were converted to Christianity, sends them an abstract of the principal truths of the gospel, and endeavours to guard them against those erroneous notions which the Jews had of justification, and of the election of their own nation.

"Now the Jews assigned three grounds for justification. First, The extraordinary piety and merits of their ancestors, and the covenant made by God with these holy men.' They thought God could not hate the chilE 2 dren

Yes, they still have advantages; for unto them are com- Seript mitted the oracles of God. But their privileges do not extend to this, that God should overlook their sins, which, on the contrary, Scripture condemns even in the Jews (ch. iii. 1—19.). Obj. 4. "They had the Levitical law and sacrifices.' Ans. From hence is no remission, but only the knowledge of sin, (ch. iii. 20.).

Seripture. dren of such meritorious parents; and as he had made a covenant with the patriarchs to bless their posterity, he was obliged thereby to pardon their sins.' Secondly, 6 A perfect knowledge and diligent study of the law of Moses.' They made this a plea for the remission of all their sins and vices. Thirdly, 'The works of the Levitical law,' which were to expiate sin, especially circumcision and sacrifices. Hence they inferred that the Gentiles must receive the whole law of Moses, in order to be justified and saved.

180 and ana

The doctrine of the Jews concerning election was, That as God had promised to Abraham to bless his seed, to give him not only spiritual blessings, but also the land of Canaan, to suffer him to dwell there in prosperity, and to consider him as his church upon earth: That therefore this blessing extended to their whole nation, and that God was bound to fulfil these promises to them, whether they were righteous or wicked, faithful or unbelieving. They even believed that a prophet ought not to pronounce against their nation the prophecies with which he was inspired; but was rather to beg of God to expunge his name out of the book of the living.

"These previous remarks will serve as a key to unlock this difficult Epistle, of which we shall now give a short analysis. See Michaelis's Lectures on the New Testament.

"I. The Epistle begins with the usual salutation with lysis of it. which the Greeks began their letters, (chap. i. I-7.).

"II. St Paul professes his joy at the flourishing state of the church at Rome, and his desire to come and preach the gospel (ver. 8-19.): then he insensibly introduces the capital point he intended to prove, viz.

"III. The subject of the gospel (ver. 16, 17.), that it reveals a righteousness unknown before, which is derived solely from faith, and to which Jews and Gentiles have an equal claim.

"IV. In order to prove this, he shows (chap. i. 18iii. 20.) that both Jews and Gentiles are under sin,' i. e. that God will impute their sins to Jews as well as to Gentiles.

"His arguments may be reduced to these syllogisms (chap. ii. 17-24.). 1. The wrath of God is revealed against those who hold the truth in unrighteous ness; i. e. who acknowledge the truth, and yet sin against it.' 2. The Gentiles acknowledged truths; but, partly by their idolatry, and partly by their other detestable vices, they sinned against the truth they acknowledged. 3. Therefore the wrath of God is revealed against the Gentiles, and punisheth them. 4. The Jews have acknowledged more truths than the Gentiles, and yet they sin. 5. Consequently the Jewish sinners are yet more exposed to the wrath of God (ch. ii. 1-12.). Having thus proved his point, he answers certain objections to it. Obj. 1. The Jews were well grounded in their knowledge, and studied the law.' He answers, If the knowledge of the law, without observing it, could justify them, then God could not have condemned the Gentiles, who knew the law by nature (ch. ii. 13-16.). Obj. 2. The Jews were circumcised.' Ans. That is, ye are admitted by an outward sign into the covenant with God. This sign will not avail you when ye violate that covenant (ch. ii. 25. to the end). Obj. 3. According to this doctrine of St Paul, the Jews have no advantage before others' Ans.

6

"V. From all this St Paul concludes, that Jews and Gentiles may be justified by the same means, namely, without the Levitical law, through faith in Christ: And in opposition to the imaginary advantages of the Jews, he states the declaration of Zechariah, that God is the God of the Gentiles as well as of the Jews, (ch; iii. 21. to the end.

"VI. As the whole blessing was promised to the faithful descendants of Abraham, which both Scripture and the Jews call his children, he proves his former assertion from the example of Abraham; who was an idolater before his call, but was declared just by God, on account of his faith, long before the circumcision. Hence he takes occasion to explain the nature and fruits of faith, (ch. iv. 1. v. v. II.)

sen.

"VII. He goes on to prove from God's justice, that the Jews had no advantages over the Gentiles with respect to justification. Both Jews and Gentiles bad forfeited life and immortality, by the means of one common father of their race, whom they themselves had not choNow as God was willing to restore immortality by a new spiritual head of a covenant, viz. Christ, it was just that both Jews and Gentiles should share in this new representative of the whole race (ch. v. 12. to the end).-Chap. v. ver. 15, 16. amounts to this negative question, 'Is it not fitted that the free gift should extend as far as the offence ?'

"VIII. He shows that the doctrine of justification, as stated by him, lays us under the strongest obligations of holiness, (ch. vi. 1. to the end).

"IX. He shows that the law of Moses no longer concerns us at all; for our justification arises from our ap. pearing in God's sight, as if actually dead with Christ on account of our sins; but the law of Moses was not given to the dead. On this occasion he proves at large, that the eternal power of God over us is not affected by this; and that whilst we are under the law of Moses we perpetually become subject to death, even by sins of inadvertency, (ch. vii. 1. to the end).

"X. Hence he concludes, that all those, and those only, who are united with Christ, and for the sake of his union do not live according to the flesh, are free from all condemnation of the law, and have an undoubted share in eternal life, (ch. viii. 1—17.)

"XI. Having described their blessedness, he is aware that the Jews, who expected a temporal happiness, should object to him, that Christians notwithstanding endure much suffering in this world. He answers this objection at large, (ch. viii. 18. to the end.).

"XII. He shows that God is not the less true and faithful, because he doth not justify, but rather rejects and punishes, those Jews who would not believe the Messiah, (ch. ix. x. xi.). In discussing this point, we may observe the cautious manner in which, on account of the Jewish prejudices, he introduces it (ch. ix. 1.-5.), as well as in the discussion itself.

"He shows that the promises of God were never made to all the posterity of Abraham, and that God always

Scripture. ways reserved to himself the power of choosing those sons of Abraham whom, for Abraham's sake, he intended to bless, and of punishing the wicked sons of Abraham; and that with respect to temporal happiness or misery, he was not even determined in his choice by their works. Thus he rejected Ishmael, Esau, the Israelites in the desert in the time of Moses, and the greater part of that people in the time of Isaiah, making them a sacrifice to his justice, (ch. ix. 6.-29.).

Corinthi

"He then proceeds to show, that God had reason to reject most of the Jews then living, because they would not believe in the Messiah, though the gospel had been preached to them plainly enough, (ch. ix. 30. x. to the end). However, that God had not rejected all the people, but was still fulfilling his promise upon many thousand natural descendants of Abraham, who believed in the Messiah, and would in a future period fulfil them upon more; for that all Israel would be converted, (ch. xi. 1—32.). And he concluded with admiring the wise counsels of God, (ver. 33. to the end).

"XIII. From the doctrine hitherto laid down, and particularly from this, that God has in mercy accepted the Gentiles; he argues, that the Romans should consecrate and offer themselves up wholly to God. This leads him to mention in particular some Christian duties, (ch. xii.), viz.

"XIV. He exhorts them to be subject to magistrates (ch. xiii. 1-7.); the Jews at that time being given to sedition.

"XV. To love one another heartily (ver. 2-10.). And,

"XVI. To abstain from those vices which were considered as things indifferent among the Gentiles, (ver. II. to the end).

"XVII. He exhorts the Jews and Gentiles in the Christian church to brotherly unity, (ch. xiv. 2. xv. 13.).

XVIII. He concludes his Epistle with an excuse for having ventured to admonish the Romans, whom he had not converted; with an account of the journey to Jerusalem; and with some salutations to those persons whom he meant to recommend to the church at Rome." See Michaelis's Lectures on the New Testament.

First EpisCorinth was a wealthy and luxurious city, built upon tle to the the isthmus which joins the Morea to the northern parts of Greece. In this city Paul had spent two years founding a Christian church, which consisted of a mixture of Jews and Gentiles, but the greater part Gentiles.

182

Jis date.

About three years after the apostles had left Corinth, he wrote this Epistle from Ephesus in the year 56 or 57, and in the beginning of Nero's reign. That it was written from Ephesus, appears from the salutation with which the Epistle closes, (chap. xvi. 19.). "The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord." From these words it is evident, in the first place, that the Epistle was written in Asia. 2dly, It appears from Acts xviii. 18, 19. that Aquila and Priscilla accompanied Paul from Corinth to Ephesus, where they seemed to have continued till Paul's departure.

St Paul had certainly kept up a constant intercourse with the churches which he had founded; for he was evidently acquainted with all their revolutions. They seem to have applied to him for advice in those diffi

cult cases which their own understanding could not Scripture. solve; and he was ready on all occasions to correct their mistakes. 183

This Epistle consists of two parts. I. A reproof General for those vices to which they were most propense; design of it. 2. An answer to some queries which they had proposed to him.

184

the Corin

The Corinthians, like the other Greeks, had been accustomed to see their philosophers divide themselves into different sects; and as they brought along with them into the Christian church their former opinions and customs, they wished, as before, to arrange themselves under different leaders. In this Epistle Paul The apostle condemns these divisions as inconsistent with the spirit reproves of Christianity, which inculcates benevolence and una- thians for nimity, and as opposite to the conduct of Christian their vices; teachers, who did not, like the philosophers, aspire after the praise of eloquence and wisdom. They laid no claim to these nor to any honour that cometh from men. The apostle declares, that the Christian truths were revealed from heaven; that they were taught with great plainness and simplicity, and proved by the evidence of miracles, (chap. i. 1.). He dissuades them from their divisions and animosities, by reminding them of the great trial which every man's work must undergo; of the guilt they incurred by polluting the temple or church of God; of the vanity of human wisdom; and of glorying in men. He admonishes them to esteem the teachers of the gospel only as the servants of Christ; and to remember that every superior advantage which they enjoyed was to be ascribed to the goodness of God, (chap. iii. 4.).

2. In the fifth chapter the apostle considers the case of a notorious offender, who had married his stepmother; and tells them, that he ought to be excommunicated. He also exhorts the Christians not to associate with any person who led such an openly profane life.

3. He censures the Corinthians for their litigious disposition, which caused them to prosecute their Christian brethren before the Heathen courts. He expresses much warmth and surprise that they did not refer their differences to their brethren; and concludes his exhortations on this subject, by assuring them that they ought rather to allow themselves to be defrauded than to seek redress from Heathens (chap. v. I—9.).

4. He inveighs against those vices to which the Corinthians had been addicted before their conversion, and especially against fornication, the criminality of which they did not fully perceive, as this vice was generally overlooked in the systems of the philosophers, (chap. vi. 10. to the end).

tain que

stions

185 Having thus pointed out the public irregularities And anwith which they were chargeable, he next replies to cer- swers certain questions which the Corinthians had proposed to him by letter. He, 1. Determines some questions re- which they lating to the marriage state; as, Ist, Whether it was had progood to marry under the existing circumstances of the posed to church? And, 2d, Whether they should withdraw him. from their partners if they continued unbelievers ? (chap. vii.).

2. He instructs them how to act with respect to idol offerings. It could not be unlawful in itself to eat the food which had been offered to idols; for the consecration of flesh or wine to an idol did not make it the property of the idol, an idol being nothing, and therefore

incapable

Scripture. concludes with exposing the false pretences of the Judaizing teachers, and asserting the integrity of his owu conduct.

194

sians.

Epistle to Ephesus was the chief city of all Asia on this side the Ephe- Mount Taurus. St Paul had passed through it in the year 54, but without making any stay, (Acts xviii. 19 21.). The following year he returned to Ephesus again, and staid there three years, (chap. xix.). During his abode there he completed a very flourishing church of Christians, the first foundations of which had been laid by some inferior teachers. As Ephesus was frequented by persons of distinction from all parts of Asia Minor, St Paul took the opportunity of preaching in the ancient countries (ver. 10.); and the other churches of Asia were considered as the daughters of the church of Ephesus; so that an Epistle to the Ephesians was, in effect, an epistle to the other churches of Asia at the same time.

195

The date

196

and design of it.

197

Dr Lardner shows it to be highly probable that this epistle was written in the year 61, soon after Paul's arrival at Rome.

As Paul was in a peculiar manner the apostle of the Gentiles, and was now a prisoner at Rome in consequence of having provoked the Jews, by asserting that an observance of the Mosaic law was not necessary to obtain the favour of God, he was afraid lest an advantage should be taken of his confinement to unsettle the minds of those whom he had converted. Hearing that the Ephesians stood firm in the faith of Christ, without submitting to the law of Moses, he writes this Epistle to give them more exalted views of the love of God, and of the excellence and dignity of Christ. This epistle is not composed in an argumentative or didactic style: The first three chapters consist almost entirely of thanksgivings and prayers, or glowing descriptions of the blessings of the Christian religion. This circumstance renders them a little obscure; but by the assistance of the two following epistles, which were written on the same occasion, and with the same design, the meaning of the apostle may be easily discovered. The last three chapters contain practical exhortations. He first inculcates unity, love, and concord, from the consideration that all Christians are members of the same body, of which Christ is the head. He then advises them to forsake the vices to which they had been addicted while they remained heathens. He recommends justice and charity; strenuously condemns lewdness, obscenity, and intemperance, vices which seem to have been too common among the Ephesians. In the 6th chapter he points out the duties which arise from the relations of husbands and wives, parents and children, masters and servants; and concludes with strong exhortations to fortitude, which he describes in an allegorical manner.

Epistle to The church at Philippi had been founded by Paul, the Philip Silas, and Timothy (Acts xvi.), in the year 51, and pians. had continued to show a strong and manly attachment to the Christian religion, and a tender affection for the apostle. Hearing of his imprisonment at Rome, they sent Epaphroditus, one of their pastors, to supply him with money. It appears from this epistle that he was in great want of necessaries before this contribution arrived; for as he had not converted the Romans, he did not consider himself as intitled to receive supplies from them. Being a prisoner, he could not work as formerly; and it was a maxim of his never to accept any pe3

cuniary assistance from those churches where a faction Scriptu had been raised against him. From the Philippians he was not averse to receive a present in the time of want, because be considered it as a mark of their affection, and because he was assured that they had conducted themselves as sincere Christians.

198

It appears from the apostle's own words, that this The date letter was written while he was a prisoner at Rome, (chap. i. 7, 13. iv. 22.); and from the expectation which he discovers (chap. ii. 24.) of being soon released and restored to them, compared with Philemon, v. 22. and Heb. xiii. 13. where he expresses a like expectation in stronger terms, it is probable that this epistle was written towards the end of his first imprisonment in the year 62.

199

The apostle's design in this epistle, which is quite and design of the practical kind, seems to be, "to comfort the of it. Philippians under the concern they bad expressed at the news of his imprisonment; to check a party-spirit that appears to have broken out among them, and to promote, on the contrary, an entire union and harmony of affection; to guard them against being seduced from the purity of the Christian faith by Judaizing teachers; to support them under the trials with which they struggled; and, above all, to inspire them with a concern to adorn their profession by the most eminent attainments in the divine life." After some particular admonitions in the beginning of the 4th chapter, he proceeds in the 8th verse to recommend virtue in the most extensive sense, mentioning all the different foundations in which it had been placed by the Grecian philosophers. Towards the close of the epistle, he makes his acknowledgments to the Philippians for the seasonable and liberal supply which they had sent him, as it was so convincing a proof of their affection for him, and their concern for the support of the gospel, which he preferred far above any private secular interest of his own; expressly disclaiming all selfish, mercenary views, and assuring them with a noble simplicity, that he was able upon all occasions to accommodate his temper to his circumstances; and had learned, under the teachings of Divine grace, in whatever station Providence might see fit to place him, therewith to be content. After which, the apostle, having encouraged them to expect a rich supply of all their wants from their God and Father, to whom he devoutly ascribes the honour of all, concludes with salutations from himself and his friends at Rome to the whole church, and a solemn benediction, (verse 10. to the end); and declares, that he rejoiced in their liberality. chiefly on their own account.

200

The epistle to the Colossians was written while Paul Epistle to was in prison (chap. iv. 3.), and was therefore probably the Colossicomposed in the year 62. The intention of the apostle, ans.-Date and desigu as far as can be gathered from the epistle itself, was to of it. secure the Colossians from the influence of some doctrines that were subversive of Christianity, and to excite them to a temper and behaviour worthy of their sacred character. A new sect had arisen, which had blended the oriental philosophy with the superstitious opinions of the Jews.

201

-cy's to the

ripture. denied the resurrection of the body, as it would only render the soul sinful by being reunited to it. 3. That there was a great mystery in numbers, particularly in the number seven; they therefore attributed a natural holiness to the seventh or Sabbath day, which they observed more strictly than the other Jews. They spent their time mostly in contemplation; abstained from marriage, and every gratification of the senses; used washings, and thought it sinful to touch certain things; regarded wine as poison, &c.

202

e argu

The arguments against these doctrines are managed nts with great skill and address. He begins with expressing stle em-great joy for the favourable character which he had

mich the

heard of them, and assures them that he daily prayed for their farther improvement. Then he makes a short digression, in order to describe the dignity of Jesus Christ; declares that he had created all things, whether thrones or dominions, principalities and powers; that he alone was the head of the church, and had reconciled men to the Father. The inference from this description is evident, that Jesus was superior to angels; that they were created beings, and ought not to be worshipped. Thus he indirectly confutes one doctrine before he formally opposes it. Paul now returns from his digression in the 21st verse to the sentiments with which he had introduced it in the 13th and 14th verses, and again expresses his joy that the Philippians remained attached to the gospel, which was to be preached to the Gentiles, without the restraints of the ceremonial law. Here again he states a general doctrine, which was inconsistent with the opinions of those who were zealous for the law of Moses; but he leaves the Colossians to draw the inference, (chap. i.).

Having again assured them of his tender concern for their welfare, for their advancement in virtue, and that they might acknowledge the mystery of God, that is, that the gospel was to supersede the law of Moses, he proceeds directly to caution them against the philosophy of the new teachers, and their superstitious adherence to the law; shows the superiority of Christ to the angels, and warns Christians against worshipping them. He censures the observation of Sabbaths, and rebukes those who required abstinence from certain kinds of food, and cautions them against persons who assume a great appearExhorta. ance of wisdom and virtue, (chap. ii.).

203

204

First pls

Le to Le

In the 3d chapter he exhorts them, that, instead of being occupied about external ceremonies, they ought to cultivate pure morality. He particularly guards them against impurity, to which they had before their conversion been much addicted. He admonishes them against indulging the irascible passions, and against committing falsehood. He exhorts them to cultivate the benevolent affections, and humility, and patience. He recommends also the relative duties between husbands and wives, parents and children, masters and servants. He enjoins the duties of prayer and thanksgiving (chap. iv. 2.), and requests them to remember him in their petitions. He enjoins affability and mild behaviour to the unconverted heathens (verse 6th); and concludes the epistle with matters which are all of a private nature, except the directions for reading this epistle in the church of Laodicea, as well as in the church of Colosse.

This epistle is addressed to the inhabitants of ThessaThessalo lonica, the capital of Macedonia, a large and populous VOL. XIX. Part I.

nians.

+

city. It appears from the Acts, chapter xvii. 1. that Scripture. the Christian religion was introduced into this city by Paul and Silas, soon after they had left Philippi. At first they made many converts; but at length the Jews, ever jealous of the admission of the Gentiles to the same privileges with themselves, stirred up the rabble, which assaulted the house where the apostle and his friends. lodged; so that Paul and Silas were obliged to flee to Berea, where their success was soon interrupted by the same restless and implacable enemies. The apostle then withdrew to Athens; and Timothy, at his desire, returned to Thessalonica (1 Thess. iii. 2.), to see what were the sentiments and behaviour of the inhabitants after the persecution of the Jews. From Athens Paul went to Corinth, where he stayed a year and six months; during which, Timothy returned with the joyful tidings, that the Thessalonians remained stedfast to the faith, and firmly attached to the apostle, notwithstanding his flight. Upon this he sent them this epistle, A. D. 52, in the 12th year of Claudius.

205

This is generally reckoned the first epistle which Paul The date wrote; and we find he was anxious that it should be read to all the Christians. In chap. v. 27. he uses these words; "I adjure you by the Lord, that this epistle be read unto all the holy brethren." This direction is very properly inserted in his first epistle.

206

The intention of Paul in writing this epistle was evi- and design dently to encourage the Thessalonians to adhere to the of it. Christian religion. This church being still in its infancy, and oppressed by the powerful Jews, required to be established in the faith. St Paul, therefore, in the three first chapters, endeavours to convince the Thessalonians of the truth and divinity of his gospel, both by the miraculous gifts of the Holy Ghost which had been imparted, and by his own conduct when among them.

While he appeals, in the first chapter, to the miraculous gifts of the Holy Spirit, he is very liberal in his commendations. He vindicates himself from the charge of timidity, probably to prevent the Thessalonians from forming an unfavourable opinion of his fortitude, which his flight might have excited. He asserts, that he was not influenced by selfish or dishonourable motives, but that he was anxious to please God and not man. He expresses a strong affection for them, and how anxious he was to impart the blessings of the gospel. He congratulates himself upon his success; mentions it to their honour that they received the gospel as the word of God and not of man, and therefore did not renounce it when persecution was raised by the Jews. He expresses a strong desire to visit the Thessalonians; and assures them he had been hitherto retained against his will.

As a farther proof of his regard, the apostle informs them, that when he came to Athens, he was so much concerned, least, being discouraged by his sufferings, they should be tempted to cast off their profession, that he could not forbear sending Timothy to comfort and strengthen them; and expresses, in very strong terms, the sensible pleasure he felt in the midst of all his afflic tions, from the favourable account he received of their faith and love; to which he adds, that he was continually praying for their farther establishment in religion, and for an opportunity of making them another visit, in order to promote their edification, which lay so near his heart, (chap. iii. throughout). F Having