Church History: A.D. 49 – 52
22When he landed at Caesarea, he went up and greeted the church and then went down to Antioch.
Paul's visit to Jerusalem; a short visit it was, but it served as a token of respect to that truly mother-church. He came by sea to the port that lay next to Jerusalem. He sailed from Ephesus (Acts 18:21), and landed at Cæsarea, (Ac 18:22). He chose to go by sea, for expedition and for safety, and that he might see the works of the Lord, and his wonders in the deep. Joppa had been the port for Jerusalem, but Herod having improved Cæsarea, and the port at Joppa being dangerous, that was generally made use of. He went up, and saluted the church, by which, I think, is plainly meant the church at Jerusalem, which is emphatically called the church, because there the Christian church began, (Acts 15:4). Paul thought it was a necessity to show himself among them, that they might not think his success among them or the Gentiles had made him think of himself either above them or estranged from them, or that the honor God had put upon him made him unmindful of the honor he owed to them. His going to salute the church at Jerusalem intimates that it was a very friendly visit that he made them, in pure kindness, to enquire into their state, and to testify his hearty good-will to them.7
Thursday, March 31, 2011
Wednesday, March 30, 2011
The Second Epistle To The Thessalonians. Part 2
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to repeat that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show
(1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing.
(2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Savior will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done.
This epistle, though short, has great permanent value, and is indispensable to a proper understanding of the great doctrine of the Second Advent of the Redeemer. It was written, indeed, to correct an error in a single church, and at a particular time; but history has shown that there is a tendency to repeat that same error in all ages, and that there was need of some permanent inspired statement to check it. It was inferred from the First Epistle of Paul to the Thessalonians that he meant to teach that the day of judgment was not far off. Had not this second epistle been written to correct that false interpretation, and to show what was his belief, it would have been charged on him that he was mistaken; and then the inference would have been naturally made that all the prophecies respecting that event were false. The distance between this and absolute infidelity, it is easy to see, is very small. Paul, by his prompt explanation, arrested that danger, and showed that he intended to teach no such doctrine as had been drawn from his first letter to them. This epistle, therefore, is of importance to show
(1.) that the apostle did not believe, or mean to teach, that the end of the world was near. There are many expressions, indeed, which, like those in First Thessalonians, would seem to imply that the apostle held that belief but the explanation of an inspired apostle, of his own sentiments at the time, settled the matter. No one has now a right to charge that belief on him, or on others who then used the same language. No one can pretend that they held the opinion that the end of the world was near. There is no stronger language on that subject in any of their writings than occurs in the first epistle to the Thessalonians; and Paul, in the second epistle, expressly says that he held no such opinion, and meant to teach no such thing.
(2.) This epistle is a standing rebuke of the kind of interpretation which attempts to determine the time when the Savior will come, and of all those theories which represent "the day of Christ as at hand." The declarations in the Scriptures are positive and abundant that the time of his appearing is not made known to mortals and it is not possible now to make out a stronger argument to prove that that time is near, than could have been made out from the first epistle to the Thessalonians; and yet Paul deemed it necessary to write them a second letter, expressly to show them that the interpretation which they put on his language was unauthorized. The truth is, that it was not the design of God to make known to men the exact time when the Lord Jesus will return to judgment; and all attempts, since the time of Paul, to settle that have failed, and all will doubtless continue to fail, as they always have done.
Monday, March 28, 2011
The Second Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
This epistle appears to have been written soon after the first, and from the same place--Corinth. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds:
(1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, (1Thessalonians 1:1; 2Thessalonians 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other.
(2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, (1Thessalonians 2:1-2) an error which he regarded as of great magnitude, and which was producing very unhappy results, (2Thessalonians 3:11-12), and it was natural that he should hasten to correct that error as soon as possible.
(3.) There is some probability that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, (Acts 18:12-16); and yet the fact that he saw that the storm was approaching, and hints at it in (2Thessalonians 3:2), "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at most, after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth sometime during the latter part of A.D. 53, or the beginning of A. D. 54.
There is little doubt as to the reason for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Savior was about to appear, and that the end of the world was at hand. (2Thessalonians 2:2). To correct this impression was the main reason for this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, (2Thessalonians 2:2), and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns, (2Thessalonians 3:10-11); and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote.
This epistle appears to have been written soon after the first, and from the same place--Corinth. The proof of this indeed is not certain, for there are no marks of time or place in the epistle by which these points can be determined. The probability rests upon these grounds:
(1.) That the same persons--Paul, Silas, and Timothy--are associated in both epistles, and are mentioned as being together at the time when they were written, (1Thessalonians 1:1; 2Thessalonians 1:1;) but as there is reason to believe that they did not continue long together, it is to be presumed that one epistle was written soon after the other.
(2.) Paul refers to an error which had grown up, apparently in consequence of a misunderstanding of his first epistle, (1Thessalonians 2:1-2) an error which he regarded as of great magnitude, and which was producing very unhappy results, (2Thessalonians 3:11-12), and it was natural that he should hasten to correct that error as soon as possible.
(3.) There is some probability that the epistle was written before the troubles came upon him at Corinth, under the administration of Gallio, (Acts 18:12-16); and yet the fact that he saw that the storm was approaching, and hints at it in (2Thessalonians 3:2), "And that we may be delivered from unreasonable and wicked men." If so, this epistle was written but a few months at most, after the first. We may regard the evidence, therefore as sufficiently clear, that this epistle was written at Corinth sometime during the latter part of A.D. 53, or the beginning of A. D. 54.
There is little doubt as to the reason for which it was written. Either by a false interpretation of his former epistle, or by an epistle forged in his name and sent to them, the opinion had become prevalent in the church at Thessalonica, that the Savior was about to appear, and that the end of the world was at hand. (2Thessalonians 2:2). To correct this impression was the main reason for this epistle. Some had become alarmed, and were suffering from unnecessary apprehension, (2Thessalonians 2:2), and some, under the natural belief that labor then was useless, and that property was of no value, had given up all attention to their worldly concerns, (2Thessalonians 3:10-11); and it was of the utmost importance that the error should be corrected. This was done in this second epistle; and, in doing it, Paul, as was usual, intermingled several other points of importance, adapted to the condition of those to whom he wrote.
Friday, March 25, 2011
The First Epistle To The Thessalonians. Part 2
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and 'certain brethren,' who were supposed to have harbored and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor, (Acts 17:5-7). So great was the turmoil, and such would be the danger of Paul and Silas if they remained there, that the members of the church decided that they should go to a place of safety, and they were conveyed by night to the neighboring city of Berea. There the gospel was received with more favor, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came and stirred up the people against him, (Acts 17:13). It became necessary again that he should be removed to a place of safety, and he was conducted to Athens; while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present' with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in (Acts 17:1-34). Their actual arrival at Athens is not mentioned by Luke, (Acts 17:1-34), but that Timothy came to him there appears from (1Thessalonians 3:1-2). "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whereas Silas and Timothy followed him, (Acts 18:5).
Paul had remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In (1Thessalonians 3:1,2), Paul says, that such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle, (1Thessalonians 3:6), he speaks of Timothy's return to him before the epistle was written. But, from (Acts 17:1-34) and (Acts 18:5), it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth.
This is where Paul had gone after his short visit to Athens, and there he remained a year and a half, (Acts 18:1). It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written-from Athens. In (1Thessalonians 2:17-18), the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavored to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driver, away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written towards the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle, (1Thessalonians 1:1), and we know that they were with him when he was at Corinth, (Acts 18:5).
If this epistle was written, at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about A.D. 52. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and, probably, in the same year.
Paul and Silas were driven away from Thessalonica by the opposition of the Jews. A mob was created by them; the house of Jason was assailed; he and 'certain brethren,' who were supposed to have harbored and secreted Paul and Silas, were dragged before the magistrates and accused of receiving those who "had turned the world upside down," and who were guilty of treason against the Roman emperor, (Acts 17:5-7). So great was the turmoil, and such would be the danger of Paul and Silas if they remained there, that the members of the church decided that they should go to a place of safety, and they were conveyed by night to the neighboring city of Berea. There the gospel was received with more favor, and Paul preached without opposition, until the Jews from Thessalonica, hearing where he was, came and stirred up the people against him, (Acts 17:13). It became necessary again that he should be removed to a place of safety, and he was conducted to Athens; while Silas and Timothy remained at Berea. Timothy, it appears, had accompanied Paul, and had been with him, as well as Luke, at Philippi and Thessalonica, though he is not mentioned as present' with them until the arrival at Berea. When Paul went to Athens, he gave commandment to those who conducted him, that Silas and Timothy should come to him as soon as possible; and while he waited for them at Athens, he delivered the memorable speech on Mars' hill, recorded in (Acts 17:1-34). Their actual arrival at Athens is not mentioned by Luke, (Acts 17:1-34), but that Timothy came to him there appears from (1Thessalonians 3:1-2). "Wherefore when we could no longer forbear, we thought it good to be left at Athens alone, and sent Timotheus our brother, etc., to comfort you concerning your faith." Timothy appears, therefore, to have been with Paul at Athens but a short time, for he sent him back to Thessalonica, and before his return, Paul had gone to Corinth, whereas Silas and Timothy followed him, (Acts 18:5).
Paul had remained but a short time at Athens, and there is internal evidence that the epistle was not written there. In (1Thessalonians 3:1,2), Paul says, that such was his anxiety for them, that he had concluded to remain at Athens alone, and that he had sent Timothy to them from that place to impart to them consolation. In the same epistle, (1Thessalonians 3:6), he speaks of Timothy's return to him before the epistle was written. But, from (Acts 17:1-34) and (Acts 18:5), it is evident that Timothy did not return to Paul at Athens, but that he and Silas came to him after he had left Athens and had gone to Corinth.
This is where Paul had gone after his short visit to Athens, and there he remained a year and a half, (Acts 18:1). It is further evident that the epistle was not written to the Thessalonians so soon as it would be necessary to suppose, if it were written-from Athens. In (1Thessalonians 2:17-18), the author says, "But we, brethren, being taken from you a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us." From this it is evident that the apostle had repeatedly endeavored to visit them, but had been hindered. But it is not reasonable to suppose that he had attempted this during the short time that he was in Athens, and so soon after having been driver, away from Berea. It is more probable that this had occurred during his residence at Corinth, and it would seem also from this, that the epistle was written towards the close of his residence there. At the time of writing the epistle, Silas and Timothy were with the apostle, (1Thessalonians 1:1), and we know that they were with him when he was at Corinth, (Acts 18:5).
If this epistle was written, at the time supposed, at Corinth, it must have been about the 13th year of the reign of Claudius, and about A.D. 52. It was the first epistle written by the apostle Paul, and, in some respects, may be allowed to excite a deeper interest on that account than any others of his. The Second Epistle to the Thessalonians is supposed to have been written at the same place, and, probably, in the same year.
Thursday, March 24, 2011
The First Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
Wednesday, March 23, 2011
The First Epistle To The Thessalonians. Part 1
Church History: Paul writes 1 Thessalonians and 2 Thessalonians From Corinth A.D. 50-51
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
The gospel was first preached in Thessalonica by Paul and Silas. After their release from imprisonment at Philippi, they passed through Amphipolis and Appollonia, and came to Thessalonica. For some reason, it appears they did not stay long enough to preach in either of the first two places, but went at once to the city of Thessalonica. That was a much more important place, and they may have been attracted there particularly because many Jews resided there. It was customary for the apostle Paul, when he came to a place where there were Jews, to preach the gospel first to them; and as there was a synagogue in Thessalonica, he entered it, and, for three Sabbath days, reasoned with the Jews in regard to the Messiah. The points on which he endeavored to convince them were, that, according to the Scriptures, it was necessary that the Messiah should be put to death, and that he would rise from the dead, and that all the predictions on these points were completely fulfilled in Jesus of Nazareth, (Acts 17:2-3). A few of the Jews believed, and a much larger number of the `devout Greeks,' and also a considerable number of females of the more elevated ranks. From these converts the church was organized, and the number at the organization would seem to have been large. It is not quite certain how long Paul and Silas remained at Thessalonica. It is known only that they preached in the synagogue for three Sabbaths, and if that were all the time that they remained there, it could not have been more than about three weeks. But it is not certain that they did not remain in the city a longer time. It is possible that they may have been excluded from the synagogue, but still may have found some other place in which to preach. This would seem probable from one or two circumstances referred to in the history and in the Epistle. In the history, (Acts 17:5), it appears that Paul and Silas, for a time at least, made the house of Jason their home. There were large numbers that attended their ministry and this caused great excitement among the Jews. In the epistle, (1Thessalonians 2:9), Paul says that when he was among them, he "labored night and day, because he would not be chargeable unto any of them, and preached unto them the gospel of God," (2Thessalonians 3:8), which looks as if he had been with them a longer time than the three Sabbaths, and as if he had labored at his usual occupation for support, before he shared the hospitality of Jason. It appears also, from (Philippians 4:16), that he was there long enough to receive repeated supplies from the church at Philippi. "For even in Thessalonica you sent once and again unto my necessity."
Tuesday, March 22, 2011
Pricilla And Aquilla; Acts 18:18 – 21
Church History: Date: A.D. 49-52
Pricilla And Aquilla; Acts 18:18 – 21
18Paul stayed on in Corinth for some time. Then he left the brothers and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken. 19They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20When they asked him to spend more time with them, he declined. 21But as he left, he promised, "I will come back if it is God's will." Then he set sail from Ephesus.
It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle (compare 2Thessalonians 3:9 with 1Thessaloins 2:14-16; 3:1-4), and there was still among them some improper excitement in reference to the second coming of the Lord (compare 2Thessalonians 3:1-3 with 1Thessalonians 4:13; 5:3). Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle. He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio's judgment-seat.8
He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Acts 18:24, Acts 18:26.1
Paul declined an invitation to stay longer. “I must keep this feast” was the reason he gave for his early departure. Most likely the Passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. I will return again unto you, if God will. And this he did before the expiration of that same year, (Acts 19:1), and spent three years with them, (Acts 20:31), extending and establishing the Church at that place.
Pricilla And Aquilla; Acts 18:18 – 21
18Paul stayed on in Corinth for some time. Then he left the brothers and sailed for Syria, accompanied by Priscilla and Aquila. Before he sailed, he had his hair cut off at Cenchrea because of a vow he had taken. 19They arrived at Ephesus, where Paul left Priscilla and Aquila. He himself went into the synagogue and reasoned with the Jews. 20When they asked him to spend more time with them, he declined. 21But as he left, he promised, "I will come back if it is God's will." Then he set sail from Ephesus.
It is after the arraignment before Gallio, and previous to his departure from Corinth, that we best locate the date of the Second Epistle to the Thessalonians. That it was written in Corinth is determined chiefly by a comparison of its contents with those of the First Epistle. The congregation was still suffering from the same persecution mentioned in the First Epistle (compare 2Thessalonians 3:9 with 1Thessaloins 2:14-16; 3:1-4), and there was still among them some improper excitement in reference to the second coming of the Lord (compare 2Thessalonians 3:1-3 with 1Thessalonians 4:13; 5:3). Both these circumstances indicate that it was written shortly after the first; as soon, perhaps, as Paul could hear from them after their reception of the first. That it was after the arraignment before Gallio, is sufficiently evident, I think, from the absence of those indications of distress in the mind of the writer, which abound in the First Epistle. He did not enjoy this comparative peace of mind until after the persecutions of the Jews culminated and terminated in the scene before Gallio's judgment-seat.8
He came to Ephesus - Where it appears he spent but one Sabbath. It is supposed that Paul left Aquila and Priscilla at this place, and that he went on alone to Jerusalem; for it is certain they were at Ephesus when Apollos arrived there. See Acts 18:24, Acts 18:26.1
Paul declined an invitation to stay longer. “I must keep this feast” was the reason he gave for his early departure. Most likely the Passover, at which he wished to attend for the purpose of seeing many of his friends, and having the most favorable opportunity to preach the Gospel to thousands who would attend at Jerusalem on that occasion. I will return again unto you, if God will. And this he did before the expiration of that same year, (Acts 19:1), and spent three years with them, (Acts 20:31), extending and establishing the Church at that place.
Subscribe to:
Posts (Atom)