Church History: Date: A.D. 53–57
This epistle of Paul is directed not to the church or churches of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from (Acts 18:23), where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some Judaism teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other.
The chief aim of these false teachers was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to achieve it. They did all they could to lessen the character and reputation of the apostle, and to raise up their own at the expense of his. They represented him as one who, if he was to be accepted as an apostle, was much inferior to others, particularly when compared to Peter, James, and John, whose followers, it is likely, they pretended to be. In both of these attempts they had been all to successful.
This was the reason for his writing this epistle, wherein he expresses his great concern that they had allowed themselves to be turned aside from the faith of the gospel. He vindicates his own character and authority as an apostle against the accusations of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, (2Corinthians 11:5). He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to alleviate some difficulties that might be apt to arise in their minds concerning it. Having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behavior. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.
Tuesday, May 10, 2011
Monday, May 9, 2011
Paul writes Romans From Corinth; Romans 15:25-26, Romans 16:23, 1Corinthians 1:14
Church History: Date: A.D. 53–57
If we compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have on record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and labored more abundantly than any other. His natural parts, I doubt not, were very convincing. His apprehension was quick and piercing; his expressions were fluent and copious; his affections were very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor. But when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher. No one was more suited to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative Excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written from Corinth, while Paul made a short stay there in his way to Troas, (Acts 20:5-6). He sent Phebe, to deliver the letter to the Romans. She was a servant of the church at Cenchrea (Romans 16:1), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Romans 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned (Acts 20:4). Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, (Romans 15:26).
If we compare scripture with scripture, and take the opinion of some devout and pious persons, in the Old Testament David's Psalms, and in the New Testament Paul's Epistles, are stars of the first magnitude, that differ from the other stars in glory. The whole scripture is indeed an epistle from heaven to earth: but in it we have on record several particular epistles, more of Paul's than of any other, for he was the chief of the apostles, and labored more abundantly than any other. His natural parts, I doubt not, were very convincing. His apprehension was quick and piercing; his expressions were fluent and copious; his affections were very warm and zealous, and his resolutions no less bold and daring: this made him, before his conversion, a very keen and bitter persecutor. But when the strong man armed was dispossessed, and the stronger than he came to divide the spoil and to sanctify these qualifications, he became the most skilful zealous preacher. No one was more suited to win souls, nor more successful. Fourteen of his epistles we have in the canon of scripture; many more, it is probable, he wrote in the course of his ministry, which might be profitable enough for doctrine, for reproof, &c., but, not being given by inspiration of God, they were not received as canonical scripture, nor handed down to us.
This epistle to the Romans is placed first, not because of the priority of its date, but because of the superlative Excellency of the epistle, it being one of the longest and fullest of all, and perhaps because of the dignity of the place to which it is written. Chrysostom would have this epistle read over to him twice a week. It is gathered from some passages in the epistle that it was written from Corinth, while Paul made a short stay there in his way to Troas, (Acts 20:5-6). He sent Phebe, to deliver the letter to the Romans. She was a servant of the church at Cenchrea (Romans 16:1), which was a place belonging to Corinth. He calls Gaius his host, or the man with whom he lodged (Romans 16:23), and he was a Corinthian, not the same with Gaius of Derbe, mentioned (Acts 20:4). Paul was now going up to Jerusalem, with the money that was given to the poor saints there; and of that he speaks, (Romans 15:26).
Friday, May 6, 2011
Paul Writes 2Corinthians From Macedonia; 2Corinthians 1:1-16
Church History: Date: A.D. 53–57
In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Corinthians 16:1-24), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seems to be these two urgent occasions: 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This he gives directions about (2Corinthians 2:1-17), and afterward (2Corinthians 7:1-16) he declares the satisfaction he had upon the intelligence he received of their good behavior in that affair. 2. There was a collection now being taken for the poor saints at Jerusalem, in which he exhorts the Corinthians to take part, (2Corinthians 8:1-9:15).
In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Corinthians 16:1-24), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seems to be these two urgent occasions: 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This he gives directions about (2Corinthians 2:1-17), and afterward (2Corinthians 7:1-16) he declares the satisfaction he had upon the intelligence he received of their good behavior in that affair. 2. There was a collection now being taken for the poor saints at Jerusalem, in which he exhorts the Corinthians to take part, (2Corinthians 8:1-9:15).
Thursday, May 5, 2011
Paul Writes 1Corinthians From Ephesus; 1Corinthians 16:1-9, 2Corinthians 9:1-2
Church History: Date: A.D. 53–57
Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city, Paul, by the blessing of God on his labors, planted and raised a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, (Acts 18:1-18), compared with some passages in this epistle, particularly (1Corinthians 12:2), where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, (Acts 18:8). He continued in this city nearly two years, as is plain from (Acts 18:11,18) compared, and labored with great success, being encouraged by a divine vision assuring him God had much people in that city, (Acts 18:9-10). Nor did he use to stay long in a place where his ministry didn’t meet with acceptance and success.
Sometime after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is extremely visible how much their wealth had helped to corrupt their manners. The many faults for which the apostle reprehends them, pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle.
Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechæum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city, Paul, by the blessing of God on his labors, planted and raised a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, (Acts 18:1-18), compared with some passages in this epistle, particularly (1Corinthians 12:2), where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, (Acts 18:8). He continued in this city nearly two years, as is plain from (Acts 18:11,18) compared, and labored with great success, being encouraged by a divine vision assuring him God had much people in that city, (Acts 18:9-10). Nor did he use to stay long in a place where his ministry didn’t meet with acceptance and success.
Sometime after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is extremely visible how much their wealth had helped to corrupt their manners. The many faults for which the apostle reprehends them, pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle.
Wednesday, May 4, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 6
Church History: Date: A.D. 53–57
He turned them over to the regular methods of the law, which ought always to supersede popular turmoil, and in civilized well-governed nations will do so. If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this complaint, find themselves harmed, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action to due process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people.
He made them aware of the danger they were in, and of the position they have put themselves in by this riot. We are in danger to be called in question for this day's uproar. We may called into account for this behavior. When he has finished showing them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to disperse. He dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so
He turned them over to the regular methods of the law, which ought always to supersede popular turmoil, and in civilized well-governed nations will do so. If the complaint be of a private injury, let them have recourse to the judges and courts of justice, which are kept publicly at stated times. If Demetrius and the company of the silversmiths, that have made all this complaint, find themselves harmed, or any privilege they are legally entitled to infringed or entrenched upon, let them bring their action to due process, and the matter shall be fairly tried, and justice done: The law is open, and there are deputies; there is a proconsul and his delegate, whose business it is to hear both sides, and to determine according to equity; and in their determination all parties must acquiesce, and not be their own judges, nor appeal to the people.
He made them aware of the danger they were in, and of the position they have put themselves in by this riot. We are in danger to be called in question for this day's uproar. We may called into account for this behavior. When he has finished showing them the absurdity of their riotous meeting, and the bad consequences that might follow from it, he advises them to disperse. He dismissed the assembly, ordered the crier perhaps to give notice that all manner of persons should peaceably depart and go about their own business, and they did so
Tuesday, May 3, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 5
Church History: Date: A.D. 53–57
The prosecutors decided to drop the prosecution of Paul's friends, and to turn it into acclamations in honor of their goddess When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever Alexander had to say either for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.
The crowd was suppressed and quieted by the prudence and vigilance of the town-clerk. He humors them with an acknowledgment that Diana was the celebrated goddess of the Ephesians. There was no reason for them to be so loud and boisterous in asserting a truth which nobody denied, or could be ignorant of. Everyone knows that the city of the Ephesians is a worshipper of the great goddess Diana. No one knew when this image of Diana had been set up and no one knew who made it. The people were led to believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (we can’t be sure if he even believed it himself or not), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no harm." "Since the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us."
He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from: You ought to be quiet, and to do nothing rashly. He ignores the hatred that had been building toward Paul and his associates, and tells them, they were not the men that they were represented to be: "You have brought to me these men, and are ready to pull them to pieces; but have you considered what it is they have done? Can you prove these accusations? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have done any damage to Diana's temple or the treasures in it; nor are they blasphemers of your goddess; they have not given any offensive language to the worshippers of Diana, nor spoken out against her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not invoke any bitterness against you? Since they are calm, why should you be hot?"
The prosecutors decided to drop the prosecution of Paul's friends, and to turn it into acclamations in honor of their goddess When they knew that he was a Jew, and, as such, an enemy to the worship of Diana (for the Jews had now an implacable hatred to idols and idolatry), whatever Alexander had to say either for Paul or against him, they were resolved not to hear him, and therefore set the mob a shouting, "Great is Diana of the Ephesians. Diana made the Ephesians great, for the town was enriched by the vast concourse of people from all parts to Diana's temple there, and therefore they are concerned by all means possible to keep up her sinking reputation with, Great is Diana of the Ephesians.
The crowd was suppressed and quieted by the prudence and vigilance of the town-clerk. He humors them with an acknowledgment that Diana was the celebrated goddess of the Ephesians. There was no reason for them to be so loud and boisterous in asserting a truth which nobody denied, or could be ignorant of. Everyone knows that the city of the Ephesians is a worshipper of the great goddess Diana. No one knew when this image of Diana had been set up and no one knew who made it. The people were led to believe it fell down from Jupiter. "Now these things," says the town-clerk very gravely (we can’t be sure if he even believed it himself or not), "cannot be spoken against; they have obtained such universal credit that you need not fear contradiction, it can do you no harm." "Since the image of Diana fell down from Jupiter, as we all believe, then what is said against gods made with hands does not at all affect us."
He cautions them against all violent and tumultuous proceedings, which their religion did not need, nor could receive any real advantage from: You ought to be quiet, and to do nothing rashly. He ignores the hatred that had been building toward Paul and his associates, and tells them, they were not the men that they were represented to be: "You have brought to me these men, and are ready to pull them to pieces; but have you considered what it is they have done? Can you prove these accusations? They are not robbers of churches, you cannot charge them with sacrilege, or the taking away of any dedicated thing. They have done any damage to Diana's temple or the treasures in it; nor are they blasphemers of your goddess; they have not given any offensive language to the worshippers of Diana, nor spoken out against her or her temple. Why should you prosecute those with all this violence who, though they are not of your mind, yet do not invoke any bitterness against you? Since they are calm, why should you be hot?"
Monday, May 2, 2011
Riot In Ephesus; Acts 19:23 – 41 Part 4
Church History: Date: A.D. 53–57
What followed was the proceedings of a mob under the power of these resentments, and how far they were carried. They laid hands on some of Paul's companions, and hurried them into the theater. Some think they planned to make them fight with beasts, as Paul had sometimes done. Perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, both of whom we read about elsewhere. Gaius was of Derbe, (Acts 20:4). Aristarchus is also there spoken of, (Colossians 4:10). They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings.
Paul had escaped being seized by them. When he realized that his friends were in distress for his sake, he wanted to go to the people, to sacrifice himself, if there were no other remedy. He would rather do this than have his friends suffer on his account; this was an evidence of a generous spirit, and that he loved his neighbor as himself.
He was persuaded not to do it by the kindness of his friends, who overruled him. Others of his friends intervened, to prevent his throwing himself into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore it was better to let them bear the brunt of the storm.
The mob was in a state of confusion. Some cried one thing and some another, according as their own interests, and perhaps what they had heard. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's intentions. They contradicted one another, and most didn’t even know why they were there.
The Jews were not as interested in this turmoil as they had been in other places where they started it themselves. Here at Ephesus they had did not have enough interest to incite the mob, but when it was started, they had ill-will enough to join in. They called upon Alexander to speak on the behalf of the Jews against Paul and his companions. They viewed as necessary in their own defense, and therefore what he said is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they wanted them know that they were as much Paul's enemies as they were. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2Timothy 4:14), and whom he had delivered unto Satan, (1Timothy 1:20).
What followed was the proceedings of a mob under the power of these resentments, and how far they were carried. They laid hands on some of Paul's companions, and hurried them into the theater. Some think they planned to make them fight with beasts, as Paul had sometimes done. Perhaps they intended only to abuse them, and to make them a spectacle to the crowd. Those whom they seized were Gaius and Aristarchus, both of whom we read about elsewhere. Gaius was of Derbe, (Acts 20:4). Aristarchus is also there spoken of, (Colossians 4:10). They came with Paul from Macedonia, and this was their only crime, that they were Paul's companions in travel, both in services and sufferings.
Paul had escaped being seized by them. When he realized that his friends were in distress for his sake, he wanted to go to the people, to sacrifice himself, if there were no other remedy. He would rather do this than have his friends suffer on his account; this was an evidence of a generous spirit, and that he loved his neighbor as himself.
He was persuaded not to do it by the kindness of his friends, who overruled him. Others of his friends intervened, to prevent his throwing himself into the mouth of danger. They would treat him much worse than Gaius and Aristarchus, looking upon him as the ringleader of the party; and therefore it was better to let them bear the brunt of the storm.
The mob was in a state of confusion. Some cried one thing and some another, according as their own interests, and perhaps what they had heard. Some cried, Down with the Jews; others, Down with Paul; but the assembly was confused, as not understanding one another's intentions. They contradicted one another, and most didn’t even know why they were there.
The Jews were not as interested in this turmoil as they had been in other places where they started it themselves. Here at Ephesus they had did not have enough interest to incite the mob, but when it was started, they had ill-will enough to join in. They called upon Alexander to speak on the behalf of the Jews against Paul and his companions. They viewed as necessary in their own defense, and therefore what he said is called his apologizing to the people, not for himself in particular, but for the Jews in general, whom the worshippers of Diana looked upon to be as much their enemies as Paul was. Now they wanted them know that they were as much Paul's enemies as they were. Some think this Alexander had been a Christian, but had apostatized to Judaism, and therefore was drawn out as a proper person to accuse Paul; and that he was the Alexander the coppersmith that did Paul so much evil (2Timothy 4:14), and whom he had delivered unto Satan, (1Timothy 1:20).
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